Answer to the Tractive by Master Kennedy, Title page – Table of contents
¶ Ane Anſwer to the Tractiue, ſet furth in the ȝeir of God. 1558. be Maiſter Quintine Kennedy, Commendatar, Abbote of Croſraguell, for the eſtabliſching of ane Chriſtiane mannis conſcience (as he alledgis) the Forth and ſtrenth of his Papiſtrie, and all vthers of his Sect, as appearis well be his Epiſtle direct to the Proteſtantes, and Prentit in the laſt part of this Buik.
Maid be Maiſter Iohne Dauidſone, Maiſter of the Paedagog of Glaſgw.
Colloſſ. 2.
Bewarre, leſt thare be ony man that ſpuilȝe ȝow throw Philoſophie, and vaine deceait, throw the traditionis of men, according to the Rudimentis of this warld, and nocht efter Chriſte.
¶ Imprentit at Edinburgh by Robert Lekprewik.
Cum priuilegio. 1563.
To the Beneuolent Reader
BEneuolent Rearder, my labour in this lytlt Burk, hes bene principally to giuegive all men to vnderſtand, quhat appertenis to the Spirit and worde of God, in all Councels that is conuenit in the Name of God, for to hauehave the interpretat…one of difficill places of the Scripture, and diſcretione betuix the rycht vnderſtanding, and the wrang of the ſame, for the deciſione of ony controuerſie, in maters of Religione: And quhat appertenis to men to do in the ſame. Nocht forgetting to ſchaw the nerreſt way, to thaim that is at controuerſie, quhow thay may cum to reconciliation, gif thay wilbe contentit to hauehave thare opinione, or aſſertione, be ane infallible Iudge, without partialitie or fauour bearing, mair to ane part nor ane vther, Iudgit and decydit. To this effect, that nother the glorie of the godly decretis ſet furth in Councels, nor the dignitie of preſidencie, pertening onelyonly to the haly Spirit, be attribute to men in ony Councels. Nor ȝit that men, and ſpecially the ſimple and Ignorant be diſſ…uit heirby. For thare is mony thingis requirit to ane godly councell: and he quha vnderunder this terme generall, or prouinciall Councel, vnderſtandis thaim all confuſitly: Swa that he can put na difference betuix thaim, nor ȝit betuix thare offices, pertening to thaim ſeuerally, may be eaſylie led be way of argumentatione, to confeſſe ſindrie abſurditeis: quhareſore ſic thingis war neceſſare to be knawin: be all thaim, quha wald hauehave ane ready anſwer, to the Papiſtes Sophiſticall argumentis, or that wald hauehave ane reaſone aganis thaim, that mantenis thare Religione (quhilk I may call rather Idolatrie, or ſuperſtitione) be Councels and traditionis of men. And that thow may eaſylie perceaue my proceadingis, aganis this Tractiue of Maiſter Quintinis, I hauehave put in writ, Firſt his ſayings, and thairefter followis my Anſwer, with ſum obiectionis, that I mak for the declaratione of my awin ſayingis, and confutation of his Sophiſtical Reaſonis. And alſwa thare is addit heirto ane Schort Table, quhareby the principall headis of this Tractiue ſalbe eaſylie found. As to the fautis, gif ony hes bene ouer…ene in the prenting, I wiſhe the gentle Reader to beare with the ſame, quhare thay may be borne with. Praying thee vſe this tractiue to the glorie of God and c…nforte of thy ſelf, and his Kirk. And ſw… faire thow weill in the Lorde. At the Paedagog of Blaſgw. 1562.
The principal Contentis of this Buik,
QVHOV is it to be vnderſtand, that the Scripture hes aue rycht vnderſtāding and ane wrang. le. 5. face. 2
2. Nother Kirk nor Councels is appointit Iudges be God to the Scripturs, or to the opinionis conceauit heirof. l. 6. f. 2.
3. Quha may be Iudges to controuerſeis of religion. l. 7. f. 1.
4. The worde of God may baith beare witnes and be Iudge, in controuerſeis of Religione. l. 7. f. 2.
5. The cauſe quhy men ſeikis thare controuerſeis to be decydit be Councels, and quhow. l. 9. f. 2.
6. The haly Spirit is Preſident, Iudge, and decrete maker, in all godly Councels, and nocht men. l. 10. f. 2.
7. The cauſe quhy Iudgement is attribute to men in Councels. L. 11. f. 1.
8. The cauſe quhy the Kirk of Rome was not ane able iudge, to decerne the rycht vnderſtanding of the Scripture, fra the wrang. l. 11. f. 2.
9. Quhy the Papiſtes fearis examinatione of the Decretis, maid be thare Kirk. l. 13. f. 1.
10. Na hereſeis hes bene ſuppreſt be Councels, taking the Councels for the cheif Paſtours. l. 14. f. 2.
11. The worde of God is not ane deade thing, as the Papiſtes haldis it to be. l. 15. f. 1.
12. Baith Generall and Prouinciall Councels, may fall in erroure. l. 17. f. 2.
13. Quhow the authoritie of the Kirk ſoulde be ioynit to the Iudgement of God, expreſt in his worde. l. 19. f. 1.
14. Quhow the Kirk receauit the Scripturs, callit Canonical, and Apocrypha. l. 20. f. 2.
15. The Proteſtantes deſyres to be iudgit, quha bearis diſdane at the Councels, or thrawis the Scripturs. l. 21. f. 2
16. The Leuitical Preiſt and Iudge was not appointit iudges be God, to ſtay doutis, quhilk raſe for the vnderſtanding of the Scripturs. l. 23. f. 1.
17. The cheif Paſtours Councell of the auld Law, ſchamfully errit l. 24. f. 1.
18. Quhy the Iowes and the Papiſtes decernis not the rycht vnderſtanding of the Scripture fra the wrang. l. 24. f. 2.
19. Paule aſcendit to Ieruſalem, to confer the Scripturs with the reſt of the Apoſtles. l. 26. f. 1.
20. Quha diſputit in the Councel of the Apoſtles. Act. 15. l. 27. f. 1.
21. Iames the Apoſtle, as Biſchop of Ieruſalem gaue not ſentence. Act. 15. l. 28. f. 1.
22. Quhy the Abbote pretermittit the Superſcriptione of the Councels letter writtin. Act. 15. l. 30. f. 1.
23. Quhow the Abbote ouerſaw the haly Spirit for his aw in auantage. l. 30. f. 2.
24. Quhow the Text of the Scripture, and the Abbots gloſe aggreis not together. l. 31 f. 1.
25. Quhy the Decrete of the haly Spirit, is callit the Decrete of the Apoſtles. l. 31. f. 2.
26. Quhow the haly Spirit ſpeakis, Interpretis Scripturs, and pronounces ſentences in maters of religion. l. 32. f. 1.