Answer to the Tractive by Master Kennedy, Argument 3
Heir followis M. Q. Thride Argument, groundit vponupon the Scripture, quhare with he confermis his Concluſione principall, as he alledgis.
NOchttheles, perchance thare is ſum ſa Religions, and clene Fingerit, that thare wyll na thing perſwade thaim without Teſtimoneis of the Scripture, we wyll ſchaw gude wyll to ſatiſfie thare curioſitie ſumpart. and on this maner. it is wryttin be the Prophete Aggee.
Great ſalbe the glore of this laitter houſſe, mair nor the firſt, I wyll aſke at the, quhat is ſignifeit be the laitter houſſe, bot Chriſtis Congregatione, and Kick vnite together in ane faith, be Baptime? Quhat is ſignifeit be this firſt houſſe, bot the choſin people of God, quhilk war before the law of the Euangell? hauehave we nocht expreſlie in Deuteronomie, that prouiſione was had in the auld Law, quhenſumeuir queſtione or debait rays amangs the choſin people of God, for the vnderſtanding of the Law, recours was hade onelyonly to the Preiſtis of the Trybe of Leui, and the Iudge, to be pacifeit in all thare doutis, and that the people ſuld na way is make queſtione, vnderunder the paine of death. Bot to receaue the Iugemēt of the Miniſters, quhilks war for the tyme, Art thow nocht than be the wordis of the Prophete, aboue rehearſit, compellit to ſay, that the Miniſters of the new Law, (quha occupyis the place of the Preiſtis of the Trybe of Leui, ȝea, and hieare place) hes the ſamyn place, ȝea, and ane greater place, to ſtay all doutis, quhilk ryſis amangis the reſt of the membris of the Congregatione, for the vnderſtā ding of the Scripturs, and Law of God. And vtherwayis, quhow ſall the wordis of the Prophete be of veritie? ſaying, that the glore of this laitter houſſe ſulde be mair nor the firſte, giuegive thare be nocht als ſufficient ordour prouidit be God, to ſtay all doutis, quhilk ryſis amangs thaim of this laitter houſe, and giuegive the Miniſters of the ſamyn hes nocht als great place, to take ordoure in all maters of debait concerning the faith of thaim, quhilkꝭ ar of the laitter houſſe, as had the Miniſters of the firſt houſe.
Thane we ſall (conforme to Gods worde, and vther gude reaſone) conclude the generall councels dewly cōuenit (quharein ar the Miniſters of the new Law) to repreſent the Vniuerſall Kirk of God, hauing full power, and autoritie of God to take ordour in al maters, quhilk ar in debait (ſpeciallie to decerne the rycht vnderſtanding of Gods worde fra the wrang) as hade the Miniſters of the auld Law, and rather greater.
M. Iohne Dauidſonis Anſwer.
AS to this thrid Argumēt, that he groundis on the Scripturs alledging Aggee. 2. and the 17. Cap. of Deuteronomie, I wyll lat his interpretatione of the firſt and laitter houſſe gang with him: becauſe it makis lytle to the purpoſe. Bot as to the Second part, in the quhilk, becauſe he is far wanderit by the rycht way, I man anſwer: quhare he ſayis, hauehave we not expreſlie in Deuteronomie that prouiſione was had in the auld Law, quhē euir queſtione, or debait raiſe amangs the choſin people of God, for vnderſtanding of the Law, recours was had only to the Preiſtis of the Trybe of Leui, & the iudge, in the quhilk he is far diſſauit, thynking hereby, that God ſend Thaim to the Preiſtis, and Iudge, for the vnderſtanding of the Law of God, for gif he had luikit to the text, he ſall fynde, that it ſpeakis of na ſiclyke thing, bot it ſayis giuegive ony difficil & doutſum thing to the (that is Iudge of ony Citie) in Iudgement ryſe, betuix blude and blude, pley and pley, plaig, and plaig, in the maters of controuerſie within thy gates. &c. and thow ſall cū on to the Preiſtis of the Leuitis, and on to the Iudge (preſident, or gouernour) that ſalbe in thay dayis. &c. Firſt it may be here clerelie ſene, quhow that this place ſeruis na thing to his purpoſe, that he walde be at, for the thing, that the Scripture ſpeakis of firſt heir in generall (as commonlie it dois in mony vther places) it exponis the ſame beirefter in ſpecial, be membris, in the Chaptours following of the ſame buike, as betuix the ſlaucter of the Innocent, and nocent, betuix ſlauchter of ſett purpoſe, and be chance, betuix byars, and ſellars, Contractars in Ciuile actions, and betuix plaig, and nocht plaig, and ſiclyke vther Ciuile maters, vnderſtand be this three termis. blude, pley, and plaig: vnderunder the quhilk, na mentione is maid of the vnderſtanding of the Scripturs: bot thare is comprehendit, the hale Ciuile cōtrouerſeis of the auld Law, quhare in the Leuiticale Iudge or preſident, ſulde hauehave ſchawin to the Inferior Gouernours of the Citeis of Iſraell, the ſentence of Iudgement, as the Leuitical Preiſtis, keipars of the Law, had geuin him counſell, be the law of God: At quhome thare was na Iudgement ſocht for the vnderſtanding of the law, nor ȝit this text makis na mentione of ony power thay had to iuge, bot to ſchaw be the Law, to the Inferior Iudgis, quhow thay ſulde pronunce the ſentence and Iudgement of God, contenit in his law, of ony difficile thing that happinnit within the Citeis: quha in this place of Scripture, is nocht properlie callit ane Iudge, bot ane preſident, or Ciuile Gouernour (efter the ſignificatione of the Hebrew terme) becauſe, he was Executor of Gods Iudgement (as God deſyrit Salomon, to be, nocht ane Iudge, bot ane Executor of his Iudgemētis. 1. Reg. 6.12.) Quha is heir in this Scripture, conioynit together, with the Preiſtis, to figure the Kingly Preiſthead of Chriſt Ieſus, quha baith was Preiſt and king. And tharefore this Preſident, that is heir commonly callit ane Iudge, he was not ane Iudge, becauſe he Iudgit ony thing be his awin warldly reaſone, or wit: bot becauſe he was executoure of Gods Iudgement, and pronouncit (as the mouth of God) betuix God and the inferior Iudgis, the thing that was determinat be God, and Iudgit be his Law. For quha pleaſis to conſider the Text, that may plainely ſee, the Iudgement is referrit to the Law of God, and the ſchawing of the ſentence of Iudgement, the telling, the informing, or teaching, is referrit to the Preiſtis, and the hic Preſident, ſuppoſe it was onelyonly, bot for Ciuile actions amangs the people, that he was conſtitute Preſident be God: Tharefore in this place of Scripture, it was nocht the mynd of God, to teach ony ordoure for the vnderſtanding of the Scripturs, bot for the Ciuile controuerſeis, amangs the people, he ſchawis quhom at the inferior Iudges ſould ſeik the Iudgement, as he hes determinat, and defynit in his Lawis, for doutſum and difficill maters. For in the auld Law, thay Iudges followit onelyonly the literall ſenſe of the Scripture, for the quhilk, thay had na controuerſie, bot thay keipit the ordinance of God, as he requirit thaim be his writtin word. Quharefore his argument of ſimilitude, betuix the Miniſters of the new Law, and the Leuiticall Preiſtis, and Iudges, be the wordis of the Prophet Aggee, that he alledgis, compellis me, nor na vther mā to ſay, that the Miniſters of the new Law, hes the place of the Preiſtis of the Trybe of Leui, to ſtay all doutis, quhilk ryſis amangs the reſt of the members of the Congregatione, for the vnderſtanding of the Scripture, and Law of God. Bot diſſuadis me allutterly, for be the cumming of Chriſte Ieſus, the Leuiticall Preiſthead endit. And tharefore, it hauing na mair place, the Miniſters of the new Law, occupyis nocht the ſame place. Bot Chriſte Ieſus, raiſe vp efter ane vther ſimilitude, to wit, the ſimilitude of Melchiſedec, and occupyit his place in the hie Preiſthead, and becauſe this Preiſthead of Chriſte, was nocht carnall, and changeable, as the Leuiticall was, bot ſpirituall, and Eternall, he hes maid vsus all Preiſtis, baith men and wemen, to offer vp, na carnall, nor fleſchly things, bot our ſelues, ane liuely and haly Sacrifice, quhilk ſtandis in the refuſing of our ſelues: before the quhilk, thare is nane of our Sacrifices (as is our Prayers, our Almons, and all vther godly workis, that he requiris of vsus in his Law) acceptable vntounto him. Quharefore, nother the Miniſters of the new, nor auld Law, had ſit power grātit to thaim be God, to ſtay ony doutis, or to decerne the rycht vnderſtanding of the Scripture fra ſhe wrang, bot only the haly Spirit, and the worde of God: quhilk may be eaſily perſauit be the Scriptures, and reaſonis foreſaid, quhilk war tedeous againe to repete. And this makis na derogatione, to the wordis of the Prophet, to be of veritie, ſuppoſe, nother the ane, nor the vther houſe, aſcribe to thaim the ſtaying of doutis, in the Scripturs. For the glorie of the Second houſe ſtandis nocht in the ſtaying of doutis, bot in the excellencie of the Spirituall giftis, that was exhibit to vsus 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 als 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 hauehave 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 hauehave 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 hauehave ſchawin, this generall councell of the Miniſters of the auld Law, to hauehave 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 giuegive 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 onelyonly 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.