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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12330	Ane answer to the tractiue, set furth in the yeir 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 weil 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.	Davidson, John, ca. 1520-1572.; Kennedy, Quintin, 1520-1564. Compendius tractive conforme to the scripture.	1563 (1563)	STC 6320; ESTC S114550	55,495	71

Scripture it is wrang and vngodly to affirme ony thing to be done be God that he hes not done ¶ And giue 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 haue ane Iudge that is at debait for the vnderstanding of the Scripture I answer that God hes appointit na Iudge in this mater for giue God had appointit ane Iudge to haue decernit the rycht vnderstanding of the Scripture fra the wrang it wald haue 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 haue 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 haue 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 haue 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 vs all veritie be men as his mouth outwartly and inwartly be him self workand in our hartis quhilk ar the onely thingis quhairby we haue 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 onely thingis that thay quha hes bene at controuersie for maters of Religione hes socht to haue thair action iudgit be as we may see to haue 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 haue slaine him he appeillis thaim to the Scriptures to be iudgit thairby saying search the Scriptures for in thaim ȝe think to haue 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 onely Kirk of God giue 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 vnto 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 giue 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 giue 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 vpon ane Artickle of our beleue as for exemple giue 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 giue 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 haue 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 haue daylie experience of quhaireuer thair is ony controuersie betuix twa for the vnderstanding of the Scripture of God thay haue takin thaim to be Iudgit be the Spirit and vnfallible worde of God Augustine teachis vs to chuse the worde and Spirite of God to be our Iudge quhen ony controuersie for maters of Religione is amangis vs. Firste in the .29 Sermon of the wordis of the Apostle saying quhen betuix vs thair is sic ane controuersie resyn that

the maist godly and weill learnit men of the kirk nocht to haue 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 haue 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 cōmoune 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 haue 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 onely 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 giue 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 haue 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 onely 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 haue 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 vnto 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 vs 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 giue 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 giue 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 giue 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 vs 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 haue sa perfyte vnderstanding that thay can giue 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 haue 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 haue the kirk to be the onely 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 haue 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 giue thay hade bene groundit on the worde of God thay wald neuer haue 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 vs 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 vs 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 onely 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 haue 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 haue īuentit ane vther grondles ground alledgeing the cheif Pastours to be the Kirk and without authoritie of Scripture this kirk to be the onely 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 haue 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 onely hes it bene content that the Decretis quhilk is groundit on the

the Second house standis nocht in the staying of doutis bot in the excellencie of the Spirituall giftis that was exhibit to vs in the cumming of Christe For thare could na greater glorie be grantit to the Second house than quhen the maiestie of God the Father apperit in the presence of his Sonne Christe be the quhilk the Second house had all thing that was requirit to ane solide and perfyte glorie And granting to M. Q. for Disputationis cause that the Ministers of the new Law occupyit the place of the Ministers of the auld Law ȝea or ane greater place as he alledgis it sall mak na thing to his purpose bot rather contrare to the same for we see that thay Preistis quha succedit linealy to Aaron held ane Councell in the Apostles dayis as is writtin Actor 4. quhilk was mair dewely conuenit nor was the Councell of the Apostles of the quhilk mentione is maid in the .15 Chap. of the Actes gif we will hald the conuentione of the cheif Pastours and Bischoppis ane dewely cōuenit councell of the vniuersall Congregatione for the Text bearis this words It come to pas on the morne that the Princes Elders and Scribes was gatherit together at Ierusalem and Annas the cheif Preist and Caiphas and Ihon and Alexander and al 's mony as wat of the Kinred of the hie Priestis First heir we finde the Romane Princes quha had the gouernance of Ierusalem at that tyme conuenit with thaim the Elders and Scribes quha had the knawledge of the Law for na man was admittit to be Preist or Scribe without knawledge of the Scripturs Siclyke thare is heir namit specially the hie Preistis that conuenit with all thare Kinred quha was institute hie Preistis as God had ordanit in his Law and approuit be the people as our Preistis hes nocht bene this mony hundreth ȝeris bygaine And thay mycht haue said that thay succedit to Aaron Eleazar Abiathar and sic vthers aboue ane thousand fiue hundreth ȝeris gif we wyll compt fra Aaron to the Apostles dayis Now I beleue na mā can deny bot this was ane general councell dewly conuenit taking ane generall councell for the cheif Pastours of the vniuersall congregatione ●ȝit because thay wannt the president of all gude councell the haly spirit ink●● nocht to the Iudgement of Gods word quhat it Iudgit in the mater thay conuenit for thay could nocht haue decernit the rycht vnderstanding of Gods word fra the wrang nor ȝit could thay suppresse one hereseis bot thay stable it the ground of all hereseis quhilk was that the Apostles sulde nocht preache in the name of Christe Iesus And as we haue schawin this generall councell of the Ministers of the auld Law to haue done w●ckedlie schamefullie errit we can conclude na vther thing of the Ministers of the new law and thare councels quha in thare councell hearis nocht first the Iudgement of the Spirit and worde of God Alswa because the Iowis hes the Scripturs of God of the auld Testament conteyning the effect of the new Testament and mony styfneckit and obstinat papistis hes baith the new and auld Testaments And alswa sum of thaim hes the ordinarie meanis quhareby God vsis commonlie to giue the vnderstanding of his Scripture Notwithstanding thay can nocht decerne the rycht vnderstāding of the Scripture fra the wrang that only because thay want the haly Spirit the onely Spirit of al solide and sure discretione Quharefore the Ministers of the auld or new Law hes nocht be thare successione or places occupying the discretione of the rycht vnderstanding of the Scripture fra the wrang bot of the Spirit and worde of God And tharefore nother conforme to Gods worde nor gude reasone sall M. Q. conclude as he alledgis he dois that the Generall Councels quhow dewlie that euir thay be conuenit has be ony way full powre and autoritie of God to decerne the rycht vnderstanding of Gods word fra the wrang as the Ministers of the auld Law had for the Min●sters of the auld Law had na siclyke power that can be schawin be Gods worde Heir followis M. Q. Confirmatione of his conclusione groundit as he alledgis on the Fyftene Chapter of the Actes as efter followis c. For fardar confirmatione of our purpose thow sall marke it that is wryttin in the 15. of the Acres of the Apostles as after followis AND Certane men quhilks come fra Iowrie and teachit the brethern except ȝe be Circumcisit efter the maner of Moyses ȝe can nocht be sauit Nocht ane lytle seditione being mouit to Paule Barnabas aganis thaim than thay decern● that Paule and Barnabas and certane vthers of thaim sulde passe to Ierusalem vnto the Apostles and Eldars about this questione Quhen thay war cumin to Ierusalem thay war receauit with the Congregatione and Apostles and Eldars Than raise certane of the Sect of the Phareseis quhilkꝭ did beleue saying that it was neidfull to Circumcide thaim and to command thaim to keip the Law of Moyses and the Apostles and Eldars come together to reasone vpon this mater Quhē thare was mekle disputatione Peter raise vp said vnto thaim ȝe men brethren ȝe knaw quhow lang quhyle syne God chesit amangs vs that the Gentiles be my mouth soulde heare the worde of the Euangel and beleue And efter followes the same Text and quhen thay held thare peace Iames answerit saying ȝe men and brethren harkin on to me Symon tauld ȝow quhow God at the beginning viseit the Gentiles to receaue thaim ane peple in his name to this aggreis the words of the Prophete as is wryttin efter this wyll I returne againe and big the Tabernacle of Dauid quhilk is fallin doun and efter that Iames had cytit conferrit the Scriptures it followis in the Text. Quharefore I Iudge that we trouble nocht thaim quha fra amangs the Gentiles ar turnit to God bot that we writ to thaim that thay abstene fra fylthines of Idols fra Fornicatione fra it that is wyrreit and blude Beneuolent Reader giue thow diligentlie wyll marke considder the wordis aboue rehearsit Thow sall fynde perceaue diuers godlie and proper Lessons aggreable for the establesing of our purpose First thow sall mark and considder that albeit Paule and Barnabas as the Scripture teachis vs war twa Apostles appoyntit be God to be Prechours to the Gentiles and that thay had the Spirit of God to preache she treuth and veritie as Paule him self testifeis ī mony places ȝit wald thay nocht be sa bauld as priuatly to decerne vpone the questione mouit in the Congregatione vnto the tyme thay com to Ierusalem quhare Peter the cheif Apostle was with the rest of the Apostles and Seniors Be this example of Scripture we ar sufficiently instructit na priuate nomber quhow godly or weill learnit that euer thay be to be