QVhat callis thou iustification? Burne. Before I cum to the definition thairof, I think it expedient to considder the diuers estaitis of mankynd.

Quhat be thay?

The first is man creatit in perfyt eage,Gene. 1. as Adam before his fall: the secund is the estait of mankynd efter the fal of Adam: the thrid, is the estait of childrene conceauit in origi­nal syn: the fourt, is the estait of thame quha cūming to perfyt eage, efter the restitution of grace be baptisme, fallis in deidlie syn.

Quhat is Iustification in the first estait of man­kynd?

It is ane operation of God, creating of nathing in the mynd of man original iustice, vithout onie mereit of mannis pouar.

Quhat callis thou original Iustice?

It is ane supernatural gift, creatit be God of his auin gudnes, frelie vithout ony deser­uing of man, quhairby the saul of man is per­fytlie [Page] subiect vnto God, and the body vnto the Saul, quhairby also he is abil to do thai varkis, that leidis to lyf eternal.

Vas Adam abil to haue fulfillit the comman­diment, quhilk he reccauit in Paradise?

It is manifest that he micht: sen God cō ­mandit not that quhilk vas impossibil.

It lay not in his possibilitie to keip the commā ­dement. For gif he had keipit the same, our Sal­uiour CHRIST vald not haue cūmit in the flesch to mak satisfaction for sin. And it vas necessar that he sould cum in the flesch as he did, thairfore conclu­de I, that the fal of Adam vas necessar, and that it vas impossible, that he micht haue keipit the com­mandiment.

Quhair ze allege, that it vas necessar that he sould cum in the flesch to mak satisfactio­ne for sin I. ansuer, that it vas not absolutlie necessar, bot vnder condition onlie, to vit gif Adam synnit, and adame synnit nocht of neces­sitie bot of his avin fre vill and electione.

Let vs than cum to that secund estait of man­kynd, efter the fal of Adam, that I may persane quhat thou callis his iustification.

It is ane operation proceiding of Goddis frie mearcie, quhairby the syn is forgeuin, and grace (lost be breaking of the cōmand) restorit vithout the mereit of ony varkis pre­ceding according to the saying of S. Paul. ve ar instefeit frelie be his grace.Rou [...]. 3.

Be thair na varkis requyrit before the restitution of this grace?

Zea: to vit varkis of Repentance, proce­ding of the grace of God, preparing the hairt of man thairto, Bot thir ar not meritorious of the restorit iustice: this iustice efteruart brustis furth in vark quhairby the frie vil be­ing cooperant to the halie spreit, obeyis Goddis cōmandementis as it is vrittin:Euang. S. Ioan. 15. He quha hes my commandementis and keipis thame,S. Ioan. 3. it is he quha louis me: And he that is borne of God synnis not, becaus the seid of God abydis in him, and he may not syn, berea son he is borne of God. In this respect that same Iustice, quhilk is mere grace, becūmis the fontayne of meritorious varkis. Becaus grace quhilk is in vs, thruch the mereit of Christ is the caus of al mereit, ins afar as it vorkis, or bringis furth operations as it is vrittin: Zea se thairfore that ane man is iustefeit be varkis and not be faith onlie:S. Iam. 2. And in Iesus Christ nather circuncision,S. Paul. 5. [...]gal. na­ther the fores kyn or gentelisme auaillis onie thing, bot faith quhilk producis gude varkis be cheritie,

Quhat callis thou that secund Iustification?

It is ane augmentation of [...]ustice be ver­teu of the grace of God,Apocal. 22 and cooperation of frie vil, as it is vrittin: he that is iust, let him be zit iustefeit.

The scripture sayis that ve ar Iustefeit be the meritis of Christ and not be ony that ar in vs.

Ve ar iustefeit be the meretis of Christ, Becaus he be verteu of his blude hes mereit [Page] vnto vs his grace, be the quhilk ve ar iustifeit before God, and quhairfra al our meritis do proceid as from the original fontayne. And thairfore our meritis (as vryttis S. August.) at the verie giftis of God:9. Confes. c. 13. And quhair ze alle­ge that the scripture affirmis, that ve ar not iustifeit be our meritis: it is maist fals, zea the scripture affirmis the contrar, considdering it attributis our Iustification vnto our gude varkis, quhilkis ar na vther thing bot our meritis.

Dois thou than think that the syn contractit thruch the inobedience of Adam, is remouit in ve­rie deid, and in place thairof, iustice inhaerent in eue­rie mānis mynd creatit, quhairby he may compeir before the tribunal seat of God?

Euin sa I mean, Becaus insafar as Christ hes maid satisfaction for syn of infinit valeur,Rom. 5.the grace geuin be him not onlie makis the mynd abil to obey Goddis commandimentis, bot also expellis the euil disposition quhilk it receauit be propagation of Adam, 1. Epist. 3. as testifeis S. Iohnē that Christ hes cūmit for the destru­ction of the vark of the Deuil, that is of syn.

The scripture testefeis that the syn contractit of Adā abydis continuallie in our mynd, and be faith in Christ is onlie not imputit,S. Paul. 3. or laid to our charge, ‘Thair is not samekle as ane iust man, thair is nane quha a hes vnderstanding, thair is nane quha searchis God, al men hes past astray, thay ar altogither improffitable thair is nane quha exercesis iustice, thair is not same­kle as one:’ hou then sayis thou that the syn is remo­uit [Page 3] in verie deid, and iustice inhaerent in our myndis acceptabil vnto God?

This zour testimonie of scripture, and diuerss vthers lyk vnto this is to be vnderstād of man before his restitution to grace, thruch the merit of Christ, quhil as our conference sould be of thame quha ar alreddie restorit, and to grant al that quhilk, ze desyre Gif na man be iust, bot be the imputation of the iu­stice of Christ, the prophet vald not haue af­firmit vniuersallie that na man vas iust, cheif­lie according to zou [...] auin meaning, quha grantis that monie ar iust be the imputation of Christis iustice. Then quhither ze vil or not ze ar constranit to grant that S. Paul meanis of ane treu and inhaerēt iustice, quhilk becaus it could not be obtenit nather be the lau of nature, nor the vritt in lau, as he prouis him self in the epistle to the Romanis, bot on lie be the faith of Christ. It follouis necessar [...]e that qu­hasoeuer ar iustifeit be Christ, ress [...]uis in tha­me selfis treu and inhaerent iustice.

Quhat than sayis thou to the testimonie of S. Io­hne.1▪ Ioan. [...]. Gif ve say that ve haue not syn ve deceaue our selfis, and the treuth is not in vs?

Our controuersie cōsistis not in this heid, quhither gif ane man restorit to iustice haue onie syn or not, becaus euin the godlie com­mittis venial synnis, quhairof the Apostle speikis in this place. Bot the difference consistis in this point, quhither gif ane ma [...] restorit to iustice thruch the mereit of Christ, remanis in [Page] the formar vickednes, or gif thair be onie stay quhy he sould not properlie be callit iust: Considering1. Ioh. 3. S. Iohne testifeis, that quha­soeuer dois iustice, he is iust. And I beleue ze dar not be sa bauld to deny that S. Iohne and the rest of the Apostlis did iustice: quhairfo­re thay var treulie iust before God. And gif ane mā be euer ennemie to God, as ze allege ze ar in the vrang to exhort ony to vithdrau him self from syn, cōsidering it is impossible, and also auailis na thing, sen our synnis quhilk ar in vs impeschis not that the iustice of Christ be impute to vs as ze zour seluis afferme.

Be quhat testimoneis of scripture may thou proue that the syn remanis not in verie deîd?

In special be the testimonie of S. Paul: ve quha ar deid to syn,Rom. 6. hou may ve leue in the same heirefter? sua that gif Christ deit in verie deid and not be īputation onlie as certane he­retickis affermit, ve de to syn in verie deid, and not be imputation onlie being baptisit in Christ▪ for the apostle subionis: knau ze not that quhasoeuer ar baptesit in Iesus Christ thay ar baptesit to de in him? and a litill efter he quha is deid is iustefeit from syn: and in the beginning of the aucht chap. Thair abydis na condēnation to thame quha being ingraft in Iesus Christ, leuis not efter the flesch, bot ester the spreit.

Concupiscence abydis in thame quhae ar rege­nerat,Rom. 7. quhilk be S. Paul is callit syn thaifore syn abydis in thame quha ar iustifeit be Christ.

Concupiscence is sumtyme interpreit ane inordinat desyre of the flesch aganis the spreit of man,Gal. 5. hauand frie vil agreing thairto quhilk is syn, and abydis not in the iustefeit man. Becaus S. Paul testifeis that thay quha pertenis to Christ, hes crucefeit the flesch vith the concupiscencis thairof.2. ep. 2. In lyk maner S. Petir. Ab­stene from carnal concupiscencis quhilkis fecht aganis the Saul. In another signification it is tane for the inferior pairt of the mynd repugnant vnto reason quhilk is na syn ex­cept the reason consent thairto as vryttis S. Iames.S. Iam. cap. 1. Concupiscence efter it hes conceauit bringis furth syn: and also: Let not syn rigne in zour mortal bodeis to obey the concupis­cencis thairof. Quhair ze say that in the scri­pturis it is callit syn:August. de nup, & conc. c. 23. & contra Iulianū. l. 6. c. 5. S. August. gaue ansuer to the pelagianis tuelf hundreth zeris syne, that it is callit syn, becaus it proceidis of syn, and is the caus of syn, gif ve resist not to it, lyk as the hand is callit the vrit that is vrittin be the hand: And Christ him self is callit syn becaus he is ane sacrifice for our synnis, And thairfore it is not callit syn properlie, bot be ane sigurat speich according to S. Paulis auin interpretation.

haue ve ony vther Iustice nor that quhilk is in Christ onlie repute to be ouris?

The iustice quhilk is in Christ is the merito­rious caus of our iustice,Rom. 5. according to the testi­monie of S. Paul, as be the syn of ane man vickitnes come vnto al men to condēnation, [Page] euin sua al men ressauis gudnes to iustification be the gudnes of ane man. Sua as be the syn of Adam not onlie be imputation bot treulie ve ar al borne in syn, sua necessarlie be the iustice of Christ, not onlie ve man be repute iust before God, bot also ve man be iust in verie deid: And thairfore zour doctrine of iustification agreis vith the heresie of Pela­gius: Becaus as affirmis S. Paul, the iustice of Christ is cōmunicat vnto vs, euin as the syn of Adam is cōmunicat. And ze subsume that the iustice of Christ is not treulie cōmunicat vnto vs, bot onlie be imputation, sua necessarlie it follouis that the syn of Adam is onlie impute to vs and that ve ar not treulie borne in syn, quhilk vas the blasphemous us heresie of Pelag.

Thou art aluyse ignorant of the scripturis, quhilk gif thou vnderstude thou vald find na testi­monie to proue iustice inhaerent in vs.

Albeit the auctoritie before alleagit be suf­ficient, zit I may esilie proue the same be may.Rom. 5. For S. Pavl vryttand to the Rom. testifeis that the cheritie of God is pourit in our hairtis be the halie spreit quhilk is geuin vnto vs. And to the Corinth:2. epst. c. 12. my grace is sufficient vnto the. Quhairfore I vil maist glaidlie glore of my auin vaiknes that the pouar and strenth of Christ may abyd in me. In the quhilk testemonie it is euident that the grace of God quhilk is ane thing vith our iustice signifeis ane inhaerent strenth, and pouar, quhairby ve may obey the desyris of the spreit [Page 5] and concur to the operations thairof. Quhair fore ze blindit Protestantis ar grettumlie deseauit, quha vil acknaulege na vther signi­fication of grace, bot that quhilk is definit be the orateur Cicero, especiallie in sik for­mes of speking: Rediit cum illo in gratiā:1. Colos. 6. Gal. for the Apostle S. Paul callis it ane vork and strenth, pouar, efficacie, and ane neu creature.

Quhat than sayis thou is requyrit to the iusti­fication of zoung children conceauit and borne in ori­ginal syn, quhilk thou comprehendit vnder the thrid estait of mankynd?

Euin as the zung childrene be the first Adam, hes contractit original syn, sua be the secund Adam, that is be Christ, thay ar purgit fra it be the lauer of regeneration, as testifeis S. Paul,Tit. 3. be the quhilk thay ressaue the grace of God, quhairby thay ar iustifeit: And quhen thay cum to the zeris of discretion, producis varkis that meritis eternal lyf.

Let vs then cum to that fourt estait of mankynd quha as thou sayis fallis in deid lie syn efter restitu­tion to grace thruch Christ. Bot first let me vnder­stand, quhat thou callis deidlie syn, Becaus I knau na sik distinction of sin in the halie scripture.

The distinction of mortal synnis, from venial quhilk ar spiritual diseisis of the Saul may be vnderstand be comparation vith bo­delie infirmeteis: for as of thame sum ar sa far ennemie to nature, that in ane moment thay prouok suddane and haistie death: vthers quhairby our natural temperature of body is [Page] vitiat, may the mair eselie be curit: Siclyk thair is ane kynd of syn that expellis grace quhilk is the lyf of the Saul, and the vther kynd albeit it fyllis the Saul, zit it may consist vith grace: This includis not manifest con­tempt of God, bot is onlie ane inordinat be­hauiour in louing of the creature proceding of negligence, ignorance, and infirmitie. This distinction of synmis is declarit in the euan­gel of S. Mat.S. Mat. 5. Bot I say vnto zou quhatsūeuir he be quha is offendit vith his brother raschlie is oblest to iugement: he quha sayis to his brother Raha, is subiect to the cōcile: and he quha callis his brother fule, is vorthie of the fyre of hell. Be the quhilk is vordis Christ him self declairis, that al synnis deseruis not eter­nal dānation: and sua cōsequentlie that al syn nis ar not mortal or deidlie: By that it is cleir in the scripture, that quhair deidlie syn is, the cheritie and loue of God can not be, be rason he quha is in deidlie syn, is in the estait of dā ­tion: and quha is in cheritie, he is heriture of the lyf euerlesting, and zit he quha is in cheri­tie is not vithout al syn as testifeis S. Iohne.1. Ioan. 3. quha sayis he is vithout syn he is ane lear. Than of necessitie ve man gather that al synnis ar not mortal or repugnant to cheri­tie, bot sum venial that may consist vith che­ritie as according to the vord of God the kirk hes euer beleuit.

hou than is the fourt estait of manknd restorit to the iustice quhilk thay ressauit be Baptisme?

Insafar as thay lossit the grace ressauit be the abuse of thair auin frie vil, restitution man be maid be the Sacrament of penitence quhair of Christ did speik to his Apostlis quhen he said:1. Ioan. 20 Quhatsūeuir synnis ze remit, thay salbe remittit.

To mak ane end then of my question, reherse schorlie the causis of Iustification?

The efficient caus is God the glorious trinitie quha creatis iustice in the hairt of man. The meritorious caus: is Christis death and passion. The formal caus: is grace in­herent in the mynd, as the health of the Saul restorit. The fenal caus is glorification, to the quhilk God hes predestinat his elect be­fore the beginning of the varld.

OVhair in consistis predestination: and quhat be the degreis thairof?

Predestination consistis in the appointment of the end, for the quhilk men and angellis var creatit, and in prouyding the meynis and cause quhairby thay may attene according to the propertie of thair nature to the end foresene in goddis eternal counsal. Sua first he dois cal thame quhom he hes predestinat: tharefter iustefeis [Page] thame, and last of al indeuis thame vith glore and immortalitie.

Is not God the onlie vorkar of mānis saluation in al thir degreis?

God is onlie the vork ar as the cheif and principal caus, zit be reason that be his infinit sapience he dois gouerne and dispone vpon his creaturis, according to the nature of eue­rie ane of thame, sen he hes maid mā to be mā ād not to be ane stok or stane,Ap [...]c. 3. he requyris the cooperatione of man as testefeis S. Iohne: I stād knokking at the dur gif onie mā vil heir my voce, and opin the zet, I vil enter. and of infinit vtherplaces of the scripture,Exod. 10. be the quhilk ve ar exhortit not to resist to the callīg of god bot to obey vnto him.Act. 7. Be the quhilkEsaiae 65. testimoneis the cooperation of the frie vil of man is maist cleirlie declarit.Matt. 23.

VAld ze afferme that efter the fal of Adam, man hes frie vil?

Sen ane man efter the fal of Adam is not ane beist, he man haue frie vil, sua that nather is he constranit, nor zit mouit of necessitie to do gude or euil, no [...]ui­thstanding his frie vil man be helpit vith the grace of God gif he vald do ony thing that deserues euerlesting lyf, althocht in moral actions he neid not ane special assistance of [Page 7] God, as to big ane hous or not: to laubour his grund or not.Iren. l. 4. c. 72. cle­mens Ale­xand. l. 1. poeda. c. 9. Iustin. mart. apol. 1. D. Hiero. 2. cōtra [...]. August. de fi­de & ope­ribus ca. 9. 10. lib. 3. prog. l [...]. 1. contra. 2. ep. pelag. c. 2. & de vera rel. c. 14. And in vther siclyk actions, quhilk appertenis to the natural libertie of man. Quhairfore I acknaulege vith the halie Doctors exponand the scripturis thrie kin­dis of libertie, Ane natural, in al men regene­rat and vnregenerat, for as al men hes reason and vil, sua in al actions quhilk ar properlie callit thairs thay haue election and fredome, quhairby thay may ather do the contrar gif thay pleis, or leue that quhilk thay do, vndo­ne. Of this libertie spekis S. Paul: ‘haue I not pouar to carie about vith me ane sister as vt­hers quhilk pouar as he schauis in that place he vsit not, bot villinglie refusit to haue onie. The secund is callit the libertie of grace, qu­hilk euerie man efter the fal of Adam hes not, bot onlie quha being purgit from thair syn­nis be the blude of Iesus Christ, resauis that gift of goddis beneuolence,’ quhairby vit­hout ony compulsiō or necessitie thay ar fre­lie mouit vith feir and dredure to vork thair auin saluation, be assistance of this grace and Christis halie spreit. Of this libertie our sal­uiour spekis in the euangel of S. Iohne:S. Ioan. 8. 1. Cor. [...]. Gif the sone put zou to libertie ze ar frie in verie deid. And S. Paul: Quhair the spreit of the lord is, thair is fredome & libertie. albeit thay quha ar in this libertie, may do gude varkis vit­hout syn, zit be infirmitie of nature thay qu­ha standis in it, be thair auin default may fal from the same. The thrid is the libertie of [Page] glore, quhilk is in gude angellis and sanctis nou glorifeit, quhilk hes adionit vith it assu­rance of gude doing vithout al syn.

I vil proue that mā efter the fal of Adam hes na frie vil, Becaus the hail scripture testefeis that men vnregenerat ar altogither bent vnto: syn nather may thay de onie gude thing according to the saying of our maister Christ: ‘vithout me ze may do na thing.’

Gif zour allegeance var maid in forme of argument, the reason alleagit sould in verie deid be knauin maist sophistical, and impertinent. Becaus I demand not quhidder gif a man vnregenerat may do thaj varkis be the pouar of his frie vill vithout special grace qukilk leidis to lyf eternal, bot onlie gif the vil in ane vnregenerat man be frie or not.

Be reason the vil of man vnregenerat is abill to do euil onlie, I can not vnderstand hou it may haue fredome, sense frie vil hes pouar to do ather gude or euil.

Ze ar deceauīt be ane vitious definition of frie vill to vit quhilk may ather do gude or euil: for gif ze grant this definitiō sufficient ze salbe cōpellit to deny that god or the gud an gelles haue frie vil becaus nather god nor the gude āgellis cā do euil. The vil thairfore is frie, Becaus quhen al thingis requesit to the ope­ration thairof, ar present it may ceis from vor­king gif it pleis him quha sould performe the vark. And thairfore I am assurit, that as sathan [Page 8] is anthor of al euill, sua hes he craftelie sauin in zour hairtis this erronious opinion to clok zour vickednes quhairby ze refuse all kynd of reprehension. For being rebukit according to zour doctrine ze may ansuer I micht not do vtheruyse: sua consequentlie ze transfer the caus of zour transgression to God making him the author of syn and affirming that al thing cūmis of absolut necessitie.

Farder the grund quhilk ze haue laid, to vit that ane vnregenerat man may do euil onlie, is not sure, becaus ze acknaulege not ane di­stinction of gude varkis to vit in gude varkis, quhilk by reason thay proceid from grace thruch Christ Iesus thaj deserue lyf eternal. And in gude varkis moral quhilk may be in the vnregenerat, as quhen thay honor thair parentis, quhen thay do thair deutie touart thair nichtbour, or thair cōmonveil, quhen thay giue almous vnto the pure, and in vther siclyk actions he the quhilk varkis ze vil not say that thay deserue eternal dānation, by that becaus that be the help and special assistāce of god thay may repēt of thair synnis, and turne thame selfis vnto god thay haue frie vil, and remanis in thair former lyf, not be necessitie as ze maist falslie allege, bot maist frelie of thair auin election, Becaus thay vil not follou the motion and instinction of the halie spreit be the quhilk thay ar valknit and callit to Repentance. Thairfore zour argument is [Page] vicious in al pointis in denying ane thing quhilk is maist cleir and euident in the self quhair in ze follou the futesteppis of Symon Magus and the Manicheans,Clemens li. 3. recog. Aug. de fi­de contra [...]anichae cap. 9. & [...] in­sit. lib. 2. c. 2. sect. 4. opponing zour selfis to al ancient vryttaris quha euer in ony eage hes florishit in the kirk as zour maister and Idol Iohne Caluin is constranit to grant.

thou maruellis that ve afferme that al thingis cūmis of necessitie, sen thou can not escaip to grant the same. Considering God hes the foresicht of al thingis before thay cum, the quhilk foresicht being infallibill, It is ne [...]essar that all thingis cum euin sua as thay ar foresene be god.

This zour argument is sufficient to dece­aue the pure ignorant people. bot quhen it is examinat as it aucht to be, it is fund maist vane and sophistical, zea repugnant to zour seluis. Becaus ze confes that Adam quhen he vas creatit be God had fre vill and zi [...] ze can nocht deny bot god had the foresicht of al thingis quhilk Adam vas to do, then the frie vil of man and foresicht of god ar not repu­gnant to thame selfis, zea gif zour argument var gude god him self vald not haue frie vil, bo [...] vald be constranit of necessitie to do al thing that he dois,Iustin. in dial. cum tryph. hye­ron. in 26. cap. [...]ere. Athanas. in libr. de pass. Chri­sti Chr [...]so. hom. 60 for ze can not deny bot god foreseis al thingis quhilk he is to do: sua according to zour argument he dois all thin­gis of necessitie, quhilk is ane blasphemie. Gif ze had imployit zour tyme better in the schu­llis, ze vald haue learnit that quhilk S. Au­halie [Page 9] Doctors vryttis: that ane man is not to be euil, becaus god hes forekuanin that, Bot becaus he vas to be euil god forekneu the sa­me quha can mifknau na thing to cum. And the proper caus quhairfore he vas to be euil is his auin frie vil, Becaus he vald not obey the vil and cōmandement of god. Thairfore ane man sould not reiect the caus of his auin euil and vickednes to the prescience of god, bot to him self and his auin inobedience, Bot ze in this follou the futsteppis of all the vicked men quha euer hes bene in the varld, quha to defend thame self castis the caus of thair vickednes on god and vpon ane fatal necessitie.

QVhat is a Sacrament of the Chr [...]stian and euā ­gelical lau?

It is ane signe institute and ordenit be Christ, quhilk be his institution is ane instru­ment quhairby his grace is cōmunicat vnto vs.

Thinkis thou then the doctrein of the scolastik theologiens treu, quha teachis that in the administra­tion of the Sacramentis of the euangelicall lau grace is geuin ex Opere operato, as thay speik, vnles the res­sauer be incredulite mak impediment.

I think I aucht to giue alsmekle credeit to the scholastik Doctors as to zou and zit that [Page] the sacramentis geuis grace ex opere operato is not onlie thair Doctrene as ze appeir to say, bot the doctrein of Christ him self, quhilk becaus peraduenture ze vnderstand not I vil declair it: I afferme then vith the hail catho­lik kirk, that the Sacramentis ar the caus of grace not be verteu of the resauer, nor be verteu of the geuar, bot be the verteu of the blude of Christ quhilk vorkis be thame in vs,Ephes. 5. to our sanctification, sua that quhen ze deny that the sacramentis hes thair strenth ex opere operato, ze deny the strenth and efficacie of Christis institution and blude and denyis his eternal preistheid, sence it per­tenis to it not onlie to haue payit our ran­son, or to haue sched his blude for vs, bot al­so to apply the said ranson vnto vs, quhilk cheiflie he dois beverte [...] of ye Sacramentis.

VAld thou mak distinction of valteris, calling the ane Hallouit the vther cōmune, as gif thay had diuerss operations, sence ze haue na grund for sik [Page 11] distinction in the vrittin vord?

The craftie inuention of the Deuil, hauing pouar of the elementis,Ephes. 2. lyk as S. Paul callis him prence of the air, hes raisit vp fals pro­phettis to deny all hallouing quhairby his po­uar is aboleist,S. Ioh. 19. for na gude Christian doubtis, bot the valter quhilk vith blude sprang furth of the syd of Christ vpon the croce hes mair excellent verteu, nor common valteris,4. Reg. c. 5. and farder the example of Naaman quha vas curit of his leprosie be vesching him self seuin ty­mes in the valter of Iordane at the command of Elisaeus prouis manifest distinction of valteris, quhilk proceidis of the institution of God, and his vord in thame quha ar lauch fullie promouit to be preistis in his kirk.1. Tim. 4. And gif the meat quhilk ve eit as S. Paul sayis, be sanctefeit be the vord of God, quhat doubt can thair be bot be verteu of the inuocation of the name of Christ vpon the valter, the craft and subtelitie of the Deuil is vinqueist and ouercum?Matt. 10. Ephes. 4. as Christ gaue to his apostolis pouar ouer the deuillis quhilk pouar vil euer remane īto his kirk vnto the end of the varld, as the Deuil vnto the end of the varld vil not desist to trubill aud molest his kirk, sua ve aucht to be assurit that the prayers of the kirk,Clemens lib. 8. con­stit. apost. and inuocation of Chtistis name vpon the valter hes sik strēth that thairby the craft of the deuil is esilie brokin, and be verteu of this inuocation that he is chassit out of thay places quhair before he vas, sua that he can [Page] not abyd the valter, on the quhilk the name of Christ is inuocat to aboleis his vicked ope­rationes and thairfore the greik vord quhilk S. Paul vsis, quhen he sayis that our meat is Sanctifeit be oreson [...] signifeis ane im­ploration of help aganis thaj thingis quhilk may hurt, quharby ve ar instructit, that be the sanctification of the valter the help of god is implorit aganis the pouar of the vic­ked spreittis. Bot as the doggis fei [...] the batons quhairby thay vse to be dung, sua the deuil and his follouaris be reason that be halie val­ter thay ar oftymes stayit from thair vicked operations, sua do thay maist grettūlie feir it and lauboris to aboleis the vse thairof sua far as thay may, quhairof it is maist esie to pro­duce vnto zou sindtie examplis of the maist learnit and ancient vrytters.Epiph. li. 1. tom. 2. in haeresi ebio [...]itarum. Epiphanius v [...]yt­tis hou that Cōstantinus magnus had geuin charge to ane Ieu quha vas baptesit to beild and erect sum kirkis, qu'ha villing to fulfill his charge did prepare ane gret quantitie of lyme. Bot be the vorking of the deuil the na­tural operation of the valter quhilk vas cas­sin on the lyme vas impeschit on sik maner that it could not be v [...]ocht, the quhilk being persauit be this christiā man, for ane maist so­uerane remeid did hallou valter, and mak the signe of the croce vpon it,S. Paull Gal. 6. Coloss. 2▪ and strinkle it vpō the lyme, quhairby the pouar of the Deuil vas incontinent impeschit, and the lyme thairef­ter [Page 12] in ane maist esie vay vas vrocht In the ec­clesiastical historie I reid of the lyk exampil,Theodoret. li. 5. ca. 21. hou quhen Theodosius the empriour com­mandit to burne ane temple of Apollo, the deuil did impesch the operation of the fyre, quhil the tyme that the halie man Marcellus Bischop of Apamaea did mak halie valter, and cast it in the fyre, quhairby the vorking of the Deuil vas alluterlie stayit,Hieron. in vita hyla­rionus. and the said tem­ple of Apollo vas incontinent turnit into ass. S. Ierome descriuand the lyf of Hila [...]ion vryt­tis hou that the deuil did molest ane certane stabil quhairin vas ane nūber of horss be horribil, spectaclis and visions, sua that the horss did becum inrageit: And hou the godlie man hylarion did mak halie valter,Theodoret. in vita A­phratis. and strinkle it ouer the stabil, and thairefter the deuil had na pouar to molest onie mair. And the maist learnit vrytter Theodoret, vrittis in lik maner in the lyf of the halie man Aphrates, hou that the deuil did induce sterilitie in certane lan­dis, and impesch thame alluterlie to produce fruict, quhilk being signe feit to this halie mā for ane maist souerane remedie aganis the vark of the deuil, he did mak halie valter and strinkle it ouer the landis, and thairefter thay var restorit to the same▪ fertilitie quhilk thay had before. And to cum to our auin Ile, quhen S. Germain the Biscop of Auser vas send to cō ­fute the heresie of pelagius in Ingland the de­uillis to hinder his maist godlie interpryse rai­sit ane vehement storme vpon the sea, sua that [Page] he vas brocht to extreme dainger, quha as he vas ane halie man, vnderstanding sik ane hy­deous tēpest to be raisit be the inuy of sathan had recourse to the ordinar remedie of the halie kirk aganis the pouar of the ennemie, that is the haly valter, quhilk being cassin in the sea, the storme cessit, and the sea become cal­me as it vas afore. And quhen he come to land the deuil be the mouth of ane possessit perso­ne confessit that he vas the caus of that tem­pest, as vitnessis the venerable ād godlie Beda. Of thir exemplis except ze be blind,Bedae li. 1. historiae Anglorum cap. 17. ze may se the force and strenth of the benediction of God, and hou the valter is sanctefeit and hal­louit thairby. I vil vith silence pretermit mo­nie vther lyk examplis, bot this I can not pre­termit, hou that ze tak the baldnes vpon zou, to reproue the hallouing and sanctification of valter, quhilk euer hes bene obseruit in the kirk sen the Apostlis dayis, And ze zour selfis confes that Alexāder the first, Bischop of Ro­me quhilk vas fourscore zeris onlie imme­diatlie efter the death of our saluiour, makis mention thairof, quhom ze confes also to ha­ue bein ane martye, and aue treu member of Christ. sua that ze sould be es [...]hamit to be sa bauld as to condemne ane haly martyr in this point, and all Christian men that euer, sen his day [...], h [...]s agre it vith him, as he did na thing [...] he had learnit of thame quha [...].

QVhat is Confirmation, and the effect thairof?

It is ane sacrament nixt follouing the sacrament of Baptisme in ordor, Be the quhilk the grace that ve haue ressauit be baptisme is augmētit in vs, and ane special force and strenth, for the mētenance and de­fence of our faith, geuin: sua cōueniētlie thair­to. The element of this sacrament is oyle and baulme mixt togither, to signifie that thairby ve becum campions of Christ. The fotme of this sacramēt consistis in the vordis, quhairby the exhibition of the graces, and giftis, of the halie ghaist is signefeit, quhilk be thir seuin in special sapience, intelligence, science, coun­sall, strenth, feir, and piete, heirof ve reid in the haly scriptute: ‘Mairouer it is God quha con­fermād vs vith zou to attene vnto Christ,S. Paul. 2. Cor. 1. quha hes anointit vs, quha also hes markit vs, and geuin to vs the arlis pennie of the halie spreit in our hairtis. And, Bot quhē the apostis [...]ema­nādin hierusalē hard that samaria had receauit the vord of God,Act. 8. thay sēd Petir and Iohnē to thame, quha efter thay had passit doun, thay prayit for thame that thay micht ressaue the halie spreit, for nane of thame had ressauit the same as zit, bot thay var onlie baptesit in the name of Iesus: Then thay laid thair hādis vpō thame,Euseb. lib. 6. hist. cap. 35. and thay ressauit the halie spreit.’ Qu­hair of it is manifest, that in the premitiue kirk [Page] this vas ane sacrament maist necessar, the ad­ministrator heirof being ane Bischop sik as var S. Petir and S. Iohne. Eusebius vryttis that the heresiarche Nouatus vas possessit vith the deuil, and did fall in heresie,Theodoret. in libr. haeret. fab. Becaus he had not resauit this sacrament. And Theodoretus te­stefeis that he vas the first quha denyit Confir­mation, quhais futsteppis ze appeir to follou,Ambro. 2. de sacram. cap. 7. opposing zour selfis to the hail ancient do­ctors, quha euer hes flurischit in the halie kirk, sen the dayis of our saluior Iesus Christ.Aug. li. 2. cōtra peti­lianū. cap. 104.

Aemil. cateches. 3. Basil. de spir. sancto. cap. 21. Hie­ron. contra luciferianos. Ambros. de his qui myst. init.Orig. ho. 9. in leuit. Cyprian ep. 70. & de vnctio­ne char [...]s. & aliis sacram. Theodo. in camp. haer. fab. & lib. 1. de spiritu sancto. cap. 6. August. lib. 5. de Baptis. contra Donat. cap. 19. & 20. tract. 6. in epist. D. Ioan. Leo magnus epist. 88.

Quhat gude testemonies hes thou to proue that Penitence is ane sacrament?

It is prouin maist cleirlie be the vordis of S. Mattheu: Quhatsumeuir ze bind vpon earth salbe bund in heauin,S. Mat. 18. S. Ioh. 20. Ambro. in lib. de poe­nit. and quhatsume­uir ze louse vpō the earth, salbe lousit in hea­uin, and quhais synnis ze remit ar forgeuin to thame &c. according to the meaning and vnderstāding of all ancient vrytters,Aug. de Ciui. Dei li. 20. c. 9. quha ha­ue florischit in ony eage sen the dayis of the Apostlis vnto this present. And gif ze haue red the antiquitie, ze can not misknau this, and in speciall hou that Nouatus vas con damnit as ane heretik becaus he denyit this [Page 14] sacrament as ze do.Cyprianus lib. 1. ep. 2. And gif Christ hes institute ane sacrament for the remission of original syn, and vther synnis quhilk ve may commit before ve be regenerat: it is na les assurit bot he hes institute ane sacrament,Hyero [...]. episto. ad [...]. quhairby ve may obtene the remission of thai synnis, that ve commit efter that ve be maid members of Christis body: or ellis our estait and cōdition var maist miserabill. Sua that ze quha denyis this sacrament, and consequentlie substractis the benefeit thairof from the people, haue lar­gelie amplefeit the kingdome of sathan, and tane auay a maist souerane remedie for all spirituall diseasis frō the mēbers of Christ Iesus.

Thair apperis na outuard signe in that Zour sa­crament of Repentence.

Ze appeir to misknau quhat is ane ou­tuard signe, considdering ze persaue cleirlie hou in the administration of this sacrament the absolutiō of the preisthis is ane signe that is persanit be our earis; and signefeis the inuart absolutiō quhairby our saulis ar absoluit and deliuerit from the burding of syn. And siclyk on the pairt of the penitent, the cōfession and satisfaction ar taiknis of the vorking of the halie spreit thruch the mereit of Christis pas­sion in the hairt of the absoluit synner.

Nou haue I curage to lauch sence thou art not eschamit to pronunce that opin blasphemie, saying that ane preist may giue absolution of synnis.

Sir it is na maruel, for zour maner and custume is to lauch at al thing that ze vnder­stand [Page] not: Bot praysit be god, my faith is not groundit von zour lauchter, bot vpon Christis vord quha said to his Disciplis, ‘as the father hes send me,S. Ioā. 20. sua send I zou, quhais sinnis ze forgiue ar forgeuin to thame.’ Gif Christ come in the varld for remission of synnis, he schauis, that he hes geuin pouar to his Apostlis,Ambros. in lib de poenitent. and thair successors to re­mit syn also. Quhilk he declaris in thaj vordis: ‘Quhais synnis ze forgiue ar forge­uin to thame,’ thairfore ze ar maist ingrait to the benefeitis of Christ, quha vald substract that pouar fra his apostlis quhilk he confessis vith his auin mouth to haue geuin thame sua lauch alsmekle as ze pleis, I vil ansuer to zou as did S.Ambros. Lib. 1. de poeni. ca. 2. & 3. Ambroise to the Nouatians The preistis (sayis he) quhen thay giue remissi­on of synnis be the sacrament of paenitence thay vsurp na auctoritie vnto thame self, bot vsis onlie the auctoritie that god hes grantit vnto thame, and addis: Gif thay giue remis­sion of synnis be the sacrament of Baptisme, Quhy blaspheme ze to say that thay haue not pouar to remit synnis in the Sacrament of Penitence.

Bot I can not vnderstand be quhat testimonie of the vritten vord thou may proue the Auricular confession.

Thair be moniè vther thingis attour that, quhilk ze vnderstand not, aluise the mater is maist cleir: Becaus it is aganis reason that absolutiō be geuin, and paenitence inioynit, vnles [Page 15] the Iuge, to vit the Preist,Matt. 18. Ioan. 20. quha is in the place of Christ haue knaulege of the sīnis cōmittit, quhilk he may not vndirstand vithout auricular confession, quhairby the preist may vndir­stand all the sinnis of the paenitēt,Clemens epist. 1. ather in publik or ellis in priuat, sua that Clemens disci­ple of S. Petir in his epistle direct to S. Iames the Apostle vitnessis planelie this to be the treu tradition of S. Petir,Diony. ad Demoph. Cyprianus lib. 4. ep. 2. Pacianus epist. 3. ad Sympho­r [...]amum. Epiphan. haeres. 69. that it behouis al Christian men villiug to be absoluit to confes thair euil tho chtis before the preistis of our saluiour Christ. And S. Dionise Disciple to S. Paull testifeis the same to haue bene practisit in his dayis, And sik hes bene the custome euir sen the beginning of Christis kirk, vnto this present. And ze zour selfis experimentis houmonie kynd of abhominabill synnis ar re­gnand in this cuntrie sen the tyme that ze ha­ue dispensit vith the consciencis of men that thay neid not to mak confession of thair syn­nis quhilk vas ane maist cheif stay and brydil to vithdrau men thairfra.

Quby affirmit thou before that satisfaction is ane pairt of Paenitence considering the satisfaction quhilk our maister Christ hes maid is sufficient for all our offencis.

The satisfaction of our saluiour Christ is sufficient indeid for the synnis of the hail varld, Bot zit it is applyit to thame onlie quha thruch the grace of his satisfaction ressauit, dois the varkis of Paenitence,Rom. 8. as testife [...]s S. Paull. ve suffer vith him that ve may be glori­feit [Page] togither vith him that the temporal pane quhilk vevillinglie sustein for our synnis committit, is in this respect callit satisfaction to the iugement of God. Becaus heirby the pas­sion of Christ is maid ouris be assistance of his grace and halie spreit, quha performis this satisfaction in vs. Of the quilk S. Paul vryttis to the Corinth.2. Cor. 7. ‘This that for the offēce of god ze haue bene sorifull, hou gretcairfulneshes it ingenerit in zou zea hou gret satisfactiō, hou gret indignation, hou gret feir, hou gret desy­re, hou gret aemulatione, hou gret reuēgement?’ And this I. reid to haue bene the mening of the vniuersall kirk sen the beginning as Caluin zour maister himself cā not dissimble:Caluin in­stit. lib. 3. cap. 4. And thairfore sayis in plane vordis that the hail anciēt fathers, hes bene deceauit in this point. Bot be­caus as apperis al zour felicitie consistis in delicat cheir and treating of zour selfis, and zour fair vyffis, this doctrine of satisfaction or Pae­nitence can nocht enter in zour hairtis.

Is it necessar that euerie man, quha hes commit­tit syn sustene temporal pane that heirby he may ha­ue participation of the satisfaction quhilk Christ hes maid for sin?

I. maruel of zou quha callis zour self à maister in Israël, hou ze can doubt that efter the remission of syn ve aucht to vnderly sum temporal payne:2. Reg. 12. sen ze reid that Dauid the ha­lie prophet notuithstanding he had gottin re­mission of his syn zit he vas verie hauelie pu­neist be god.Gene. 3. And Adam him self efter god [Page 16] had forgeuin him the giltenes of his syn, zit he said vnto him: maledicta terra in opere tuo: Cursit be the earth in thy vark. And ve vnto this present thole diuerse trublis for the syn of Adam. The lyk may be confirmit be innume­rabill testimoneis of the hail scripture. Sua I ansuer vnto zou maist resolutlie vith the vni­uersal kirk that the satisfaction of Christ is not applyit vnto vs, except that ve indure sik temporal payne ather in this varld, or in the varld to cum. And I let zour self consider, gif it be according to reason, that Christ quha vas our heid vas crounit vith the croun of thorne, and drank the bitter coup of the croce: And ve quha professis our selfis to be his members sould be euer in ryattousnes and plesours of this varld:2. Tim. 2. 1. Pet. 2. sen the hail scripture exhortis vs [...]aoft to conforme our seluis to our heid, and to thole and indure vith him gif ve vald be par­takaris of his glorie.

BE this thy meaning I collect, that thou vald ap­proue the auld papisticall purgatorie.

Thair is na doubt bot sindrie depairtis out of this varld quha enterris not in heauin im­mediatie, nather zit, ar thay condēnit to euer­lesting pane as prouis the example of Lazarus quha had lyin four days in the graif, S. Mat. 25 S. Ioan. 11. for gif he had bene in ioy eternal, he ressauit na benefeit [Page] to haue bene brocht thairfra to this vale of miserie: and gif ze vil afferme that he vas in hel, ze ar condēnit be the manifest vordis of the scripture out of hel thair is na redēption.S. August. in 103. Psal. Basil. de spir. sanct. cap. 15. Ambros. in Psalm. 117. Orig. hom 6. in Exod. 1. Cor. 3. Quhairfore I agrie to the determination of the halie kirk, and doctrine of the maist god lie teachers thairof, exponing sindrie passa­gis in the halie scripture of purgatorie, as in special the thrid chap. of the first epistle of S. Paull to the Corinth Euerie mannis vark sal­be maid manifest, for the day of the lord fall schau it quhilk is reuelit in fyre, and the fyre sall try euerie mannis vark, for of the vordis follouing, it is manifest, that he meanis not samekle of the Doctrine of the teachers, as of the maners of thame quha ar teachit saying: ‘knau ze not that ze ar the temple of god, and the spreit of god duellis in zou. Gif ony man prophane the temple of god, god sall destroy him,’ siclyk our lord him self sayis:S. marc. 9. Al man salbe seasonit vith fyre, and all sacrifice salbe seasonit vith salt, quhairby he meanis that lyk as the salt is appointit to con­serue ony thing from corruption, sua god hes appointit ane syre quhairby the corruption quhilk the Saul contractis of the body is con­sumit,Apoc. 21. and sen na inquination can enter in the kingdome of heauin.S. Ioh. cp. 1. chap. 1. S. Iam. 3. And according to the common fragilitie of man thair is feu bot hes sum spot sa lang as thay leue in this varld, hou dar ze deny that thair is sum purgation efter this lyf, vnles ze debarre al men from the [Page 17] kingdome of heauin? and quha of zou ar sabauld that dar say that quhen zour Saul de­pairt is▪ from zour body, it is aluterlie clene vithont al spot of syn, cheiflie sen in the con­fession of zour auin faith ze profes maist pla­nelie that sa lang as ze leue in this varld thair is na thing into zou bot syn? sua sen thair is na purgation efter this varld ze remaning per­petuallie in zour synnis, ar condēnit for euer. And quhat can be mair cleir nor that quhilk is in the buikis of the machabaeis quhair Iu­das Machabaeus causit offer sacrifice for the2. Mac. 12. synnis of thame quha var dead?Augu. li. 2. de doctr. Christ. c. 8. the quhilkis buikis thir tuelf hundreth zeris and mair hesbene ressauit for Canonikis as vitness S. Au­gust. And sik hes bene euer the custume of the Ieuis, from the beginning of the synago­gue, and is zit kepit to this day: sua that I mar­uel amang the rest that in zour neu byble in zour note vpon this place of the Machabeis ze haue sua impudent a leising as to say that [...]ionis. c. 7. eccl. hierar. Tertul. de cor. mil. Chrysost. 3 ad Philip. Aug. in li. de cura promort agen. the synagogue of the Ieuis vsis not to pray for the dead. As to the vse of the christian and Catholik kirk, gif ze haue red ony thing of the antiquitie, ze can not misknau hou this custume euer hes bene Keipit as vitness Dionisius Areopagita disciple to S. Paul Ter­ [...]ullian, Chrysostome Augustine,Caluin in­stit libr. 3. c. 5. sect. 10 and the rest. I knau zour maister Caluine sayis that the haill ancient Doctors thir threttene humdreth zeris hes errit, and bene deceauit in this point Bot I think it als liklie that M. Iohne Cal­uine [Page] sould haue bene deceauit as sua monie learnit godlie vrytters, quha thir threttene hundreth zeris hes floreist in Christis kirk.

AR not Zour indulgencis the inuention of the Pape, quairby he may vin syluer?

Ze sirris quha raillis sua oft aganis the Paip and papistis as ze cal thame vse to tribute the inuention of monie thingis to the Pape, bot quhen ze ar demandit in particular f [...]om quhat Pape sik inuentions did proceid ze be­cum al dum, and hes na thing to speik. As quhen ve demand zou quhat Pape inuentit the sacrifice of the Messe, the Inuocation of sanctis, Praying for the deid, and vther heidis of religion quhilk ze haue callit in doubt. Sua I desyre that ze proue that thing quhilk ze say, and schau quhat Pape vas he that inuentit the indulgencis, quhilk ze vil neuer be abil to do. Nou becaus ze say that the indulgencis at na thing bot the inuention of man, I vil de­clare that ze ar manifest impostors before tha me all quha ar heir present.Genes. 3. 2. Reg. 12. S. Mat. 18 S. Ioh. 20. I scheu before be goddis vord that quhen the syn is remittit ve aucht to vnderly sum tēporal pane the quhilk vsis to be inionit efter a man haue maid con­fession of his synnis. Nou sen Christ hes ge­uin pouar to his kirk to bind and louse, euin as pastors hes pouar to inioyne penance to [Page 18] men for thair synnis, sua thay haue pouar to relax thair penance vnto thame, vtheruyse the pastoris vald haue gretar pouar to bind nor to louse, quhilk is cōtrare to the mearcie and gudnes of God.Ambros. in lib. 1. de poe nit. ca. 2. And thairfore S. Ambroise monie hundreth zeiris syne in his buikis de poenitentia aganis the Nouatians, did obiect vnto thame, that thay did onlie bind men, and na vayis lousit, aganis the ordinance and institution of Christ.2. Cor. 2. Zea S. Paul him self as is manifest in the secund to the Corinth, did gi­ue sik indulgence to him, quha had commit­tit the horrible cryme of incest, saying: ‘Giue I haue pardonit zou onie thing, I haue appar­donit zou bering the persone of Christ Iesus.’ Be the quhilkis vordis he testifeis maist cleir­lie that be the pouar and auctoritie grantit vnto him be Christ he did relax sum pairt of that Paenitence quhilk before vas inionit for the said cryme of incest. And gif ze had plesit to haue red the ancient vrittaris ze vald haue persauit maist cleirlie hou in the tyme of the persecutiō of the Romā emperoris as Decius, and vtheris, this vse and custume vas keipit in the kirk, that be the intercessiō of the Christianis quha var impresonit for thair faith, and re­ligione the bischopis and pastoris of the kirk vsit to relax the paenitēce quhilk thay had in­ioynit for ony gret and vechtie crime.Cyprian. li. 3. ep. 15. & 16. Of this ve haue monie epistlis in S. Cyprian, threttene hūdreth zeris syne and mair: zea thay quha follouit the heresie of Mōtanus did reproue the [Page] the Papis of Rome that thay did grant sik indulgencis to adulteraris, and vther siclyk synners thruch the intercession of martyrs impresonit.Tertul. li. de pudici­tia. Quhair of I produce to zou as ane sufficient vitnes Tertullian quha vrait before fourtene hundreth zeiris. Sua the indulgencis is na Papis inuention as ze ma­ist falslie preach to the people. Bot the or­dinance of Christ Iesus (practesit be his Apostlis and the vniuersall kirk euer vnto this present) groundit vpon the meritis of his maist ptecious death and passiō quhilk a [...] applyit vntovs, for the satisfactiō of our synnis and to supplie our vaiknes and imbecillitie in that pairt: for quhat thing can be thocht mair according to reason, nor that the ful and perfyt satisfaction of the head supplie the vaiknes and imbecillitie of the mēbers,S. Paul Gal. 6. zea euin the satisfaction of ane member may supplie the satisfaction of ane vther, conforme to our beleif I beleue the communion of sanctis. Bot ze sirris, as ze haue na thing amāg zou bot syn according to zour auin cōfession, It is na ma­ruel that ze deny the communion of sanctis.

The Apostlis and Martirs ressauis glore aboue the merit of al thair temporal afflictionis,Rom. 8. Becaus as vrit­tis S. Paul:‘I esteme not the afflictiou of this present tyme equal to the glore quhilk salbe reuelit in vs.’ And farder thair is na truble quhilk man efter the fall of Adam may sustine bot his syn hes deseruit the same and rather mair, sua that the sanctis ar scarcelie suffi­ [...]ient or abîll to dispone thame selfis that thay may [Page 19] haue participation of that satisfaction quhilk Christ hes maid.

The gude varkis, and paynis quhilk the Apostlis, and martyrs haue tholit ar considerit in ane vay, as meritorious, proceiding from grace thruch Christ be the operation of the halie ghaist. And in this respect the Apostlis and Martyrs hes ressauit glore according to thair vark is: vtheruyse ve cōsidder the trublis quhilk thay sustinit, as satisfaction for syn, In the quhilk respect thair meritis may be ap­plyit to vther membris of the kirk,Hier. 1. seing sin­drie of thame (as Ieremie quha vas sanctifeit fra his mothers vambe) sustinit monie maj tē ­poral paynis in this lyf, nor vas requyrit to mak satisfaction for ony synnis be thame cō ­mittit. Syclyk S. Iohne the Baptist, and Innu­merable vther martyrs, quha thoillit gret pay­nis in thair lyf quhilk vas aluyse vithout gret syn,Iob. 6. as the halie and pacient Iob in his vexatiō sayis: ‘vald god my synnis quhair by I haue de­seruit goddis vraith var veyit in ane ballance vith the calamitie that I suffer, for my truble in compareson of thame is hauiar as the sand of the sea.’ And insafar as thir paynis and pa­cient suffering of aduersite for goddis caus beīg varkis maist acceptable vnto god, vrocht be the halie ghaist, thruch the grace of Chri­stis satisfaction, can not be in vane, It is ne­cessar that thay be applyit to vther membris of the kirk quha hes mister of the same: sua that heirby the grace thruch Christ cōmuni­cat [Page] vnto the faithful is cōmendit insafar as be the same that quhilk inlaik is in ane mem­ber, may be suppleit be another, for vnto this do is appertine the communiō of sanctis, quhairby the gude [...] varkis of ane ar prof­fitable to vthers, according to the maist expres vordis of S. Paull: that zour aboundan­ce may snpplie thair indigence,2. Cor. 8. and thair abo­undance may supplie zour pouertie [...] as he vald say, euin as ze be zour riches do supplie thair pouartie in vardlie guddis, sua thay quha arrache in gude va [...]kis may supplie zour pouar­tie thairin, sua that according to the maist expres vord of God, ve sould navyis doubt, bot that the paneful induring of the martyrs and vther halie men may be applyit vnto vs, and fulfill that quhilk inlakis of our satisfaction. For euin as the Eey dois se not onlie to the self bot the hail body as it is ane member of the same, sua as ve ar all mēbers of the ki [...]k, the varkis of euerie ane, ar proff [...]able to vt­hers. As to zour last obiection, I maruel grettumlie hou ze ar sa forzetfull of zour self as to admit manifest cōrradiction, for at sum tyme ze deny altogither that efter the syn is re­mittit, thair be ony temporal payne quhilk sould be sustinit for it, and nou ze affirme that ve sustine al trublis and pane for the O­riginal syn, quhilk ve contract of Adam. I ansuer thaifore, that seing be baptisme, thruch the merit of Christ al our synnis ar allurerlie aboleist, sua that be the iustice of god, ve [Page 20] ar obleist to na satisfaction for the same, and verie monie sustinis gretar pane tem­poral, nor thair synnis deseruit efter grace ressauit in Baptisme, as is manifest in the halie martirs quha for confession of the na­me of Christ sufferit al kynd of tormentis that could be deuysit be infidel Princis: heirof it is euideut that thair paneful induring of troubillis may be applyit to supplie the satisfactione of vtheris.

QVhat dois thou call ane vark of Supereroga­tion?

It is that quhairto ane man is not obleist and gif he leue it vndone he incurris not the syn of omission, or neglecting his bund deu­tie,S. Matth. 19. as the vark quhilk Christ gaue the zung man counsal to do, saying: ‘Gif thou vald be perfit, sell al thaj thing is that thou hes, giue thame vnto the pure. Cum follou me, and thou sall haue ane threasor in heauin.’ And the passionis quhair of S. Paul vryttis in this maner.1. Coloss. ‘Nou I reiose in my afflictions for zou and I supplie in my flesch that quhilk inlai­kis of the afflictons of Christ, for his body quhilk is the kirk.’ And it is maist certane, that the Sanctis and martyrs suffe rit monie and gret afflictions to the quhilk thay var [Page] nocht obleist as S. Paul testifeis of him self: that he vas not obleist to indure the paynis, and laubour to vyn his meat be the vark of his auin handis, quhilk notuithstanding he did villinglie indure. Sua quhither ze vil or not ze man confes sum varkis of superero­gation: I agrie indeid in that, that amang zou, quha callis zonr selfis ministers of god­dis vord, thair is na varkis of supererogation, except it be to vissie all the bancattis that ar maid in the tounis, quhair ze ar, to the quhilk ze ar, not obleist be the command of god. Albeit the p [...]re people that in the mean tyme deis of hungar hes litill vantage of siclyk su­pererogation.

Is it not blasphemie to say that Christis passi­on is not sufficient for the synnis of the varld, and that it inlaikis perfection?

Quhen hard ze euer ony Catholik man say that the passion of Christ is not sufficient? This is zour maner quhairby ze vse to decea­ue the people.Heb. 5. Thairfore I say vnto zou that the passion of Christ is sufficient, not onlie for ane varld bot for ane thousand: zea not onlie his passion bot the leist drop of his blu­de. zit I say lykuyse vith S. Paul that he is onlie the caus of saluation to thame quha obeyis his commandimentis, and quha con­formis thame vnto him, sua that his passion auaillis not bot to thame, to quhom it is ap­plyit be sik meanis as he hes apoynted. As to [Page 21] the present mater his satisfactione is applyit vnto vs, and maid ouris quhen ve conforme our selff to him, to thoill and indure vith him, to the end,2. T [...]n. 2. as sayis S. Paull that ve may in lik maner be glorifeit vith him.Prosper in sent. Thairfoir sayis the halie Doctore prosper mening of the passione of Christ the coup of immorta­litie is preparit to al men, bot it is profitabile to thame onlie quha drinkis of the same.

ZE that ar Papistis forbiddis meattis quhilk God hes created for the sustentatione of man, aganis the expres vordis of Christ,Matt. 19. quha sayes that na thing, quhilk enteris in the mouth fylis the saull, and of S. Paull quha affirmes that na thing aucht to be refu­sed quhilk is tanevith thankis geuing,1. Tom. 4. and thairfoir he propheceis of zou maist cleirlie, that in the latter dayes thair sall ryse vp men, quha sall forbid meattis quhilk God hes created, quhais doctriue he callis, the doctrine of the deuillis.

I meruall that ze ar noth eschamed to fol­lou the futstoppis of Iouinianus, and vtheris cōdemnit heretikes:Hier. lib. 1. contra Iouinian. sen Iouinianus as vitnes­sis S. Hierom vreittand aganis him did obiect that sam argument to the Catholiques in tha dayes quhilk presentlie ze obiect vnto me, ze the Manichaeanis to colore thair auin per­uersed [Page] and vicked doctrine,Aug. Lib. 30. contra faust. cap. 5 & 6. vsed also aganis S. Augustine and vther Catholiques that sam self argument as vitnessis S. Augustine aganis faustus the Manichaeane. I vill thairfoir ansuer to zou na vther thing bot that quhilk Augu­stine, Hierom,Amb. in 4 cap. preoris ad timot. Chrysost ibidem. Ambrose, Chrysost, and vther ancient doctoris hes ansuered befoir me, that, that place of S. Paul aucht to be vndirstād aga­nis the Marcionitis, Tationitis Manicheanis and vther heretikis, quha did forbid meattis becaus thay var vnclene of thair auin nature, and created nocht be God bot be the deuill as thay affirmeid. And thairfoir S. Paull callis this the doctrine of the deuill, and affirmes that God hes created all meattis, and that all the creaturis of God ar gud, and vreittand to the Romanis I knau and am persuadit be the lord Iesus,Rom. 14. that thair is nathing vnclene of it self, and vretand to Titus, all thingis ar clene to thame that ar clene.Tit. 1. Sua that the mening of S. Paul is that it is ane peruersed and vicked doctrine to abstene from meattis as gif thay var vnclene, or defylit in thame seluis, or crea­ted be the deuill, as the Marcionitis and Ma­nichaeanis maist planelie affirmed. Bot to ab­stene from certane meattis noth becaus thay ar euill of thame selfis, bot for fasting penitence and dantoning of the fleshe it is nauyse condemnit be S. Paull, bot gretumlie appro­ued be him, and be all the prophetis and halie men quha euer hes florished in the kirk of Christ.2. Co [...]. r. Of the quhilk S. Paull sayis that ve suld [Page 22] behaue our selfis as seruandis of God in me­kill patience, and afflictionis, in fasting,Act. 15. and sua furth. And in the actis of the Apostlis, it is commandit be the Apostlis thame selfis that the gentiles quha var conuerted to the fayth suld abstene fra certane kyndis of meatis. Thairfoir sayis S. Augustin,Aug. lib. 3 [...]. Contra faust cap. 5 [...] Christiani nō here tici sed Catholici, edomandi corporis causa, propter animam ab irrationalibus motibus amplius humiliandam, non solùm à carnibus, verumetiam à quibusdam terrae fructibus ab­stinent, vel semper sicut pauci, vel certis die­bus, arque temporibus sicut per quadragesi­mam fere omnes, vos autem Manichaei ipsam creaturam negatis bonam, & immundam di­citis, & quod diabolus carnes operetur ex foe­culentiore materia mali. The Christianis sayis he, nocht the heretikis, bot the Catholikis to dantone thair bodie, and to vithdrau thair mynd from vnressonabill motionis, abstenis noth onlie from fleshe, bot from sum fructis of the erd also, ather ay, as ane feu nomber, or a [...] certane tymes and vpone sett dayis, as al­maist all men in he tyme of lenterne, bot ze quha ar Manichaeanis denyis that the creatu­re is gud, and sayis that it is vnclene,Aug. ibi. and that the flesh is maid be the deuil of the grosest pairt of the mater of euill. And a lytill eftir he sayis, [...]hair is ane greit differēce betuix tha­me quha abstenis from meattis for ane halie significatione, or the chastising of the bodie, and thame quha abstenis from meattis quhilk [Page] God hes created, saying that God hes noth created thame, for the quhilk caus, that is the doctrine of the prophetis and Apostlis, bot this is the doctrine of leing deuillis. Heirof euerie man may persaue that this place of scripture is alluterlie peruerted be zou, and falslie applyit to the Catholique kirk, quhilk neuer did forbid onie kynd of meate as gif it had bene euill, and defylit of the self. Considering that quhilk is forbiddin vpone ane day vsis to be eattin vpone ane vthir, bot forbiddis certa­ne meattis for the dātoning of the fleshe, that ve may be mair abill to prayeris and vther godlie exerceisis. For the quhilk caus as vreit­tis S. Basil quha euer hes excellit in onie kynd of verteu,Basil hom. de leiunio. thay haue bene mekill geuin to prayer, fastīg, and dātoning of thair fleshe. Ex­perience prouis the same of S. Iohne the ba­ptiste and innumerabill vtheris,Petr. mar. in 7. Iud. albeit zour halie Prophete Petrus Martyr is nocht escha­med to condem Basile, Gregorius Nazianze­nus, and vther halie men becaus thay var me­kill geuin to fasting, and dantoning of the fleshe, and var nocht of the flock of Epicurus vith him and monie of zou, ministeris this day in scotland. ze may thane esilie persaue houvranguslie ze obiect this place of S. Paull aga­nis me. And hou I for my defence haue all the learned and halie men that euer hes florished in Christis kirk. Zour vther obiectione that quhilk ēteris in the mouth fylis nocht the saul hes the lyk vanitie, and calūnie cōioynit vith it, [Page 23] sen na catholique hes euer teached that the fleshe dois defyle the saull, bot that the ino­bedience and breiking of the command quhilk proceidis out of the hairt, dois defyl the saull. As quhen Adame eated the Apill in paradise,Gene. 2. it vas nocht the apill quhilk defylit his saull, bot the breking of the command. Thairfoir S. Augustine sayis ansuering to he­retikis lyk zou. Memineruut Catholici om­nia munda mundis, & non quod intrat per os coinquinat animam, itaque non reiiciendis generibns ciborum quasi pollutis, sed concu­piscentiae domādae inuigilat omnis industria. The Catholiques rememberis veill that all thīgis ar clene to thame quha ar clene, quhair for thay bestou nocht thair trauel on reie­cting of kyndis of meatis as gif thay var vn­clene bot onlie abstenes fra certane meattis to dantone and subdeu the fleshe and concu­piscence of the sam.

QVhat is contined in that quhilk thou callis the sacrament of the altar?

In verie deid and reallie the precious and glorious bodie of Iesus Christ our saluiour, [Page] vindir the forme of braid, and his blude quhilk vas sched vpone the Croce vndir the forme of vyne, efter the vordis of cōsecratione deu­lie pronunced, quhilk noth onlie signifeis as the vordis of man, bot hes vorking pouar, in­safar as thay var pronunced be our saluiour him self, and ar, or salbe deulie pronunced be­thame quha hes lauchfull authoritie of him.

Thou appeirs to grond thy fayth vpone thay vordis [...]hoc est corpus meum) and dois nocht vndirstād that thay suld be tane figuratiuelie,S. Mat. 26 as quhen Christ callis him self ane dur,S. Ioh. 10. or ane vay,S. Ioh. 14. and Paull callis Christ ane rok.1. Cor. 10. And the paschall lamb is callit Pha­se or the pasouer,Exdo. 12. quhilk maneris of speiking may nocht be tane,Matt. 26. bot be ane figurat and sacramentall loquutione, euin sua (hoc est corpus meum) suld be in­terpret figuratiuelie as ve do in our reformit Kirkis.

I am sorie to se the pepill deceauit be sik vane argumētis as ze vse, for the force of zour argument consistis in this, Christ is callit im­propirlie ane dur, Thairfoir quhē he sayis this is mybodi [...] thirvordis suld be tane impropir­lie. The quhilk argument as onie man may esilie vndirstand, is of na strenth. Becaus vith [...] lyk probabilitie the Arrian micht haue said, Christ is callit ane Rok impropirlie, thairfoir he is callit God impropirlie, and the Nestoria­ne micht haue argumented in lyk maner Christ is callit the vay impropirlie, thairfoir thir vo [...]dis. The vord is maid flesche, suld be tane impropirlie.S. Ioh. 1. Ze suld be eschamed to pro­pone sik ane sophistical argument in ane ma­ter [Page 24] of sua grete consequence, considering that for our pairt ve haue the maist cleir and ex­press vordis of God This is my bodie:Matth. 2 [...] Sua gif ze may not schau be als cleir and euident scri­pture that thay vordis suld be tane in aue im­propi [...] significatione, it is ane thing aganis all reasone to mistrust the vord of God, and grūd our fayth vpone the consuit, and brayne of ane mortall mā, as Zuinglius, or Caluin quha hes inuentit this neu glose and interpretatione. Mairatour gif ze vill considder all the circū ­stancis of the text bayth befoir and behind, quhairof the treu mening of tha vordis suld be gathered, thair is na thing at all, quhairof onie sik motiue is offered vnto vs. For first Christ did abrogat the paschal lamb quhilk vas the figure of his bodie, and ful­filled that thing quhilk vas praefigurat Sua necessarlie according to his auin vordis, that quhilk he gaue to his disciples vas nocht the figure of his bodie as vas the paschall lamb bot his auin verie bodie. In lyk maner he did [...]abrogat the figure of his blude quhilk vas in the auld testament, and institute the coup of the neu testament, quhilk he could not haue done giff in the coup that he gaue to his dis­cipillis, na thing had bene contened bot vyne Cheif liesen the blude of brutall beistis, that [...]as in the auld testame [...]t did mair perfytlie represent the blude of Christ nor vyne can represent the same. Secundlie this vas the last thing quhilk Christ befoir his death vas vill­ling [Page] to recommend vnto his best boloued discipilles, and quhilk he vald thay did in re­membrance of his deth and Passion quhil his cumming agane to iuge the hail varld, sua he did speik maist cleirlie and planelie vnto thame as al men vsis to do, quhen thay ar to declare thair latter vill, quhilk Christ as he forkneu all thingis to cum, and louit his disciples maist tenderlie, vithout al doubt hes done at his depairting, to the effect that the Apostlis micht mair euident lie knau his latter vil, and na contention nor stryf ryse amang thame thairanent, quhairby ony of thame micht misknau the same, The ma­ter being of sa gret importance to all men as it is: for experience it self teachis quhat debait is rissin sen ze haue begun to interpreit his lat­ter vil of zour auin brayne, be ane figuratiue loquntion, and hes put the varld in sik per­plexite, that ane gret pairt thair of is in doubt of the same. And it is impossible that euer ony resolution may be tane thairin, except that it be laid for ane ground that the vordis may not be tane bot in the proper significati­on, for vtheruyse it vil euer be doubtsum gif [...] thay sould be tane properlie or improperlie, And sua ve vill neuer haue ony assurit reso­lutiō thairof, quhilk is aganis baith the prome [...] is of Christ, and the loue and cheritie quhilk he bearis to his kirk. Thridlie Christ in the latter suppar, did institute ane of the maist che, if and principal mystereis of our faith and re­ligion [Page 25] bot the mistereis of our faith, as thay sould be beleuit be al men, sua aucht thay to be declarit in maist cleir and plane vordis vtheruyse the vordis being obscure (as thay vse to be in figuratiue loquutions, ve vald euer be in doubt quhat ve sould beleue, considering thruch the obscuritie of the vordis euerie man vald drau thame to his auin phātasie and opinion. And thairfore as obseruis S. Augusti­ne,Aug [...]de doc, christ. lib. 3. quhē ony misterie of our faith is proponit be ane figuratiue loquution, in vther places of the scripture it vsis to be declarit in maist cleir and plane termes. Zit as concerning this misterie ve find na sik declaration bot sa oft as the scripture makis mention thairof, ve find it euer callit the bodie of Christ,Math.' 26. Marc. 14. and ne­uer ane figure or bare signe of his bodie.Luc. 22. Four­tlie, quhensoeuer ony commād is geuin in the scripture as Augustine,Ioan. 6. and vther vrytters ob­seruis, it vsis euer to be declarit in plane and proper termes: for gif it var obscure,Augu. de doct. Christi libr. 3. that thing quhilk is commandit could not eselie be knauin, and consequentlie vald not be ful­fill it: Bot Christ in his latter suppar,Matt. 26.gaue command to his Disciples to do that thing quhilk he did, sua it behouit thame to vnderstand the vordis of Christ, according to the proper sen­ce and signification of thame. I pretermit ma­nie vther thing is that seruis grettumlie to the same purpose: as that our saluiour Christ did lift vp his eyis to the heauin and gaue thankis to his father for the gret benefeit that he vas [Page] to giue vnto the varld. Bot gif he had not ge­uin his body, it had bene na vnaccustumat be­nefeit: zea Manna, quhilk vas geuin to the fa­thers of the auld testament,Exod. 16. vas ane gretar be­nefeit, nor ane pece bread, gif he gaue navther thing to his Apostlis as ze allege: zea he had abrogat ane maist excellent and perfyt figure as vas manna and the paschal lambe, and in place thaitof had ordanit ane vther figure mair obscure,S. Paul. and of les perfection, quhilk is aganis the nature,2. Cor. 3. qualitie, and cōdit [...]o of the neu testament,S. [...]aul. it beand the veritie, & the au [...]d testamēt the vmbre and schaddou onhe.Heb. 10. And thairfore that ve sould haue na doubt in this heauinlie misterie, as tha [...] thingis quhilkis of thame seluis apperit to be verie hard and in­credible, and var of gretest consequence, vsit to be promesit before to dispose men to faith and to the resauing of thame, quhen thay sould be offerit, sua Christ promeist to his Di­sciples that he sould giue thame his bodie to eat, and his blude to drink. quhilk promeis he fulfillit in his latter suppa [...],S. Ioan. 6. quhen he said (This is my bodie quhilk is geuin for zou) Declai­ring thairby that it vas not ane figure of his bodie bot his treu bodie, as it vas not the figu­re of his bodie that deit on the croce for vs, for this pronoume, hoc, or, hic, quhen it fol­louis vpon ane promeis of God, it declairis the Reall exhibition, and representation of the thing promeist be God, As quhen the fa­ther of heauin said: (Hic est filius meus dilec­tus: [Page 26] quhilk signifeis the treu exhibition of the sone of God as he vas promeist to the fa­thers. And sua be reason.S. Ioh. 6. Christ promeist that he sould giue his bodie to be eatin, quhen he sayis. (Hoc est corpus meum) He declaris the Reall exhibition of his bodie. Considder ze vith zour selfis, gif he had geuin onlie ane mo [...]sel of bread to his Disciples, gif it had be­ne necessar to haue promeist this afore hand, or gif it had bene ony g [...]et misterie, quhilk he had left vnto vs in the latter suppar: To con­clude for my pairt I haue not onlie the plane vordis of Christ, bot also the vniuersall con­sent of all ancient vrytters, quha being mair nar to Christ and his Disciples, nor ze, hes vn­derstād the meaning of his vordis better nor ze may be abill to do, as thay quha ar neirar the sone, resauis greatar influence thairof, nor thay quha ar farder fra the same.

Thou leis in that point, and thou can not be abill to schau ony Doctor before Thomas, and Scotus that euer defendit that opinion.

Iustine martyr, quha vas afore Thomas and Scotus ane thousand zeris and mair tea­chis in maist plane termis,Iustin. apol. 2. ad Anton. that euin as Christ had flesch and blude,Iren li. 4. contra hae­res. ca. 32. sua he gaue his flesch ād blude to his Disciples. And Irenaeus in lyk maner: that be the coniunction of the bodie and blude of Christ, vith our bodeis, the same rysis to immortalitie according to Christis vord in the 6. of S. Iohne: ‘he that eittis me sall leaue be me and I sall rais him vp on the latter [Page] day:’ In the quhilkis vordis he attributis the force of the vprysing of our bodeis to im­mortalitie, to his body quhilk ve eit.Tertul. li. 4. contra marcion. And Tertullian aganis the marcionitis prouis that Christ had ane treu body, and treu blude, be­caus according to his auin vord he gaue his body and his blude to his disciplis in the lat­ter suppar.Cyprian. serm. 5. de lapsis. And S. Cyprian sayis that not onlie our saulis, bot euin our mouthis ar sanctifeit be the bodie and blude of Christ. And Opta­tus Mileuitanus for that caus, callis the altaris the seat of the bodie and blude of Christ. And Gregorius Nyssen.Gregorius nyss. in ca­uach. Euin as the meat quhilk ve eit is chaingeit in our flesch thruch our na­tural operation, Sua be the vord and opera­tiō of God the breid is chaingeit in his body. And Cyrillus Bischop of Ierusalem,Cyril. ca­tach. 4. mysta. vnder the forme of Breid the body of Christ is geuin, And vnder the forme of vyne his blude. S. Ambrose:Ambro. de i [...] qui myst. init [...]. c. 9. Hyla. 8. de trini. the bodie that ve cōsecrat in the sacra­ment is the body that is borne of the vergin, And that same flesch quhilk vas crucifeit for vs and bureit. S. Hylare, of the veritie of the body and blude of Christ thair can be na doubt sen he hes said, It is his flesch ād his blude. And thairfore be the participation of this sacrament, ve ar conionit vith Christ not on­lie be faith and cheritie, bot also naturallie and corporallie. And Cyrill Bischop of Ale­xandria vryttand aganis Nestorius, quha affer­mit that Christ vas onlie man and not God, be this sacrament prouis that he is baith God [Page 27] and man, Becaus his flesch quhilk is geuin to vs to be eatin, could not quickin vs gif it var onlie the flesch of ane man, not conionit vith the diuinitie,S. Ioan. 6. according to Christis auin saying ‘The flesch proffetis na thing, it is the spreit that geuis lyf.’ And concludis as afore did Hy­larius, that ve ar naturallie and corporallie cō ­ionit vith Christ,Chrysost. libr. 3. de sacerd. And thairfore Chrysost. cryis vith a gret exclamation, O miracle! O gude­nes of God! he that sittis at the richt hand of the father in that self same moment is tuichit be the handis of men, and geuis him self to be eitin be al thame that vil resaue him. The rest of the doctors confermis the same, quhairof ze may reid Garetius ane Catholik vryttar, quha hes collectit the testemoneis of cheif Catholik vrytters quha hes florishit sen Christ vnto thir dayis.

As to Zour doctoris ve man examine thame be the tuiche staine quhilk is the vord of god, Thair­foir let vs not depairt from goddis vord, Nou thou may noth deny bot thir vordis quh airbie Christ spa­ke of his blude saying ‘This coup is the neu testament,’ in my blude, suld be tane as ane figurat loquutione, for thou may notht say, that the coup is propirlie the neu testament, sua euin in lik maner, thir vordis this is my bodie, ar to be vndirstand as ane figurat loquutione.

giff ze vill examine the vrittinis of the fatheris be the tuichestane, ze man proue zour selfis to be fineuris, lapideris, and gold­smythis, and declair at quhat maisteris ze [Page] learned zour craft, for euerie man hes not that skill suppose he haue the ruichestane to exa­mine the treu gold, bot he quha maid zou gouldsmithis in this cace, maidly kuyse sou­ters schipmen, Attout gifze vil tak vpon zou to examine the v [...]ttingis of the fathers be the tuichestane, Do ze not think it als resonable that the Fathers examine zour opinions be the tuichestane, quhilk thay haue done before ze var borne, and condēnit zou all for heretikis. Bot to cum to zour obiection ze sould haue schauī that Christ [...]allit that quhilk vas in the chalice, his blude be ane figurat loquution, and then ze vald haue p [...]ouin sum thing: Bot sen ze can not schau this of ony place in the hail scripture, zour reason is impe [...]ti [...]eu [...]: be­caus albeit the chalice is tane imp [...]operlie for that thing quhilk is contenit thairin, zit the blude is tane properlie, and according to that quhilk I spak before, this figurat loquution (This coup is the neu testament in my blu­de) is declarit be ane proper, and plane loquu­tion baith be S. Marc, and S. Mattheu,Marc. 14▪ this is my blude quhilk salbe sched for zou and for manie.Matt. 26. And sua the chal [...]is is callit the neu testament in Christis blude, becaus it conte­nis in it the blude of Christ, quhilk is the blu­de of the neu testament. And thairfore of that figuratiue loquution ze sould rather ha­ue gatherit that the treu blude of Christ is in the chalice▪ my reason is becaus that na vther reason maj be geuin quhy the chalice sould [Page 28] be callit the neu testament in the blude of Ch [...]ist, bot that it contenis in it the blude of the neu testament, for gif it contene na vther thing bot vyne, as zeallege, it could not be cal­lit the coup of the neu testament, mair nor the coup quhairin vas contenit the blude of beistis that vas ane figure of Christis blude could be callit the coup of the neu testamēt, quhilk is ane gret blasphemie, and makis Ch [...]ist inferior vnto Moyses, and derogatis to the [...]stait ād pe [...]fectiō of the neu testamēt: zea quhilk is maist horribill of all, makis Christis vord to be fals, quha in place of the blude of the auld testamēt and of the coup quhilk cōte­nit the same, assurit his Disciples that he did giue thame his auin blude in cōfirmation of the neu testament. And this may be maist cleirlie prouin of thevordis follouing. Becaus he sayis that this coup quhilk he gaue, sould be sched for vs, and in na vther meaning the coup maj be sched for vs, bot becaus that quhilk is in the coup is sched for our synnis, sua gif that quhilk vas sched for the remission of synnis vas his auin blude, it follouis neces­sarlie that it vas his auin blude quhilk vas in­the chalice:Beza in com. in lu­cae 2. 2. the quhilk argument is sa cleir and manifest that zour paraclet Theodore Beze is constranit to deny this pairt of the scriptu­re, and to say that it vas eikit to the text.

Quhill as thou grantis the Real presence of Christis bodie in the sacrament thou vilbe compellit to deny the article of the beleif anent our maisters sit­ting [Page] at the richt hand of the father, quhilk of thir then vil thou afferme sence thay mai not bayth be treu.

Insafar as ze refer the sitting of our halie saluioris bodie at the richt hand of his father, to ane disposition of place, and corporal situ­atiō as ve haue in the earth, zour blind imagi­nation in that behalf proceidis of zour stupe­id ignorance, as thocht god the father, quha is ane maist simple spreit, had ane richt or left syd, or ony fleschlie hand lyk vnto mortal men. Quhairfore gif ze vil to auoid this in­commodite, expone the article of the bele­if concerning his sitting at the richt hand of the father, of the honor quhairunto Christ Iesus in his manlie nature is exaltit, It is ane better argument: Christ is at the richt hand of the father, thairfore he is reallie present vith men, norisching thame be participation of his glorious bodie to immortalitie, nor be the vrangus exposition of this article to collect the cōtrar. Bot becaus ze haue brocht me in rememberance of the beleif, I sall schortlie be inductiō proue that the fals pro­phettis of zour deformit kirk, denyis all the articlis heirof. And first of all quhill as ze giu [...]; na credeit to the faithfull men, quha haue vrittin the miraclis that god hes vrocht be his halie sanctis for confirmation of the treu faith sen the first fundation of the Chri­stian religion: And siclyk quhil as ze doubt, hou may our halie saluioris precious bodie [Page 29] be reallie present in the sacrament, and in he­auin at anis, or the accidentis consist vithout actual inherence, quhilkis ar als credible, as that god hes maid the heauin and earth of na thing, quhat do ze vther bot deny god to be almichtie, makar of heauin, and earth?

As to the secund persone in diuinitie con­cerning his assumption of manlie nature, qu­hil as ze beleue not the halie kirk saying: that our saluior vas borne vpon the tuentie fyue day of December, I vald glaidlie vit at zou, giue ze beleue he be borne or not, and gif ze vald say that he is borne, Be quhat moyen knau ze or may knau the same, bot be thame quha sayis that he vas borne on sik ane day, quha as thay giue testimonie that the bu [...]kis of the neu, and auld testament at canonik, qu­hairin it is vrittin that he vas borne: siclyk thay afferme constanlie as thay haue resauit of thair fathers, that he vas borne vpon the tuentie fyue of december, sua quhil as ze dout on this, and lyk infidel paganis callis in con­trouersie, quhither he vas borne in symmer or vynter, geuand the people occasiō to suspect, that thay at bot fablis quhilk ar spokin of his Natiuitie, thairby taking auay the memorie of the same from zour miserable Disciples and voful flock, ze deny altogither the se­cund article of the beleif.

Theodore Beze quhais sayingis ze resaue as oraclis of the halie ghaist,Bez▪ a con­tra Brent. affermis planelie that Christ vas borne of his mother as vther [Page] childrene ar borne of thair mothers quha at na virgenis, sua that in his birth the integritie of his mothers virginite vas not conseruit. Quhat is this vther bot to deny that Christ vas borne of the virgin Marie?

Q [...]hair as the visdome of the halie ghaist in the K [...]k, appointit four cheif f [...]stual dayis quhairby the people of god micht be retenit in obedience, and confession of thair faith a­nent Christis Natiuitie, Passion, Resurrection and Ascēsion, ze brekers of al gude and god­lie constitutions refusand the obseruation of thir dayis makis plane protestation that ze beleue not thir articlis, be reason all Christi­ans sen the Apostlis dayis quha beleuit the same, neglectit not the obseruation of thir halie dayis, as vitnessis the halie martyr Igna­tius Disciple of S. Iohne the Euangelist, vryt­tand to the Christian people in ane of his epi­stlis: [Festiuitates ne spernite,]Ignatius epist 4. ad Philipp. neglect not the ke [...]ping of the halie dayis.

Zour Idol Iohne Caluin in his catechis­me, quhilk ze read out of zour pulpittis for canon [...]k scripture, denyis planelie that Christ efter his death past doun vnto hel, bot refer­ris this article to signefie the agonie of death quhairin Christ vas quhē he said: May god, my god quhy hes thou left me?

As to iugement on the latter day, quhil as ze deny baith meritorious varkis, and frie vill ze haue left na place thairto atall: Becaus the forme of Iugement pronūcit be our saluiour [Page 30] aganis the vicked for thair demeretis vilbe: ‘Depairt from me vnto the fyre of hel, that is preparit for the Deuil and his angellis.’ Matt. 25. Quhilk sentence could not iustlie be pronū ­cit gif synners had not frie vil, quhairby vith the assistance of grace thruch Christ, frelie of­ferit to euerie man, and vilfullie reiectit be e­uerie condamnit persone, thay micht haue es­cheuit the synnis, for the quhilk thay demereit to heir this feirful sentence of condēnation.

To cum to the last pairt concerning the halie ghaist and Catholik kirk, ze deny the same maist impudentlie, quhil as ze spulzie the halie ghaist of his principal operation, quhilk consistis in the gouernement of the kirk, and instructiō of the general conceilis of the kirk, in making definition of the treuth and declaration of fals doctrene, sua that thay maj not erre, for ze teache that the general conceillis hes errit, And siclyk de­nyis, that the kirk of our saluiour Christ is Catholik halie and visible vpon the face of the earth.

As to the communion of Sanctis, and lyf eternal, quhil as ze teache that the prayers of the blissit vergin Marie, of Sanct Michael, of S. Petir. S. Paul, and al the glorious An­gellis, and sanctis proffittis vs nathing quhat place haue ze left to the communion of sanctis, o [...] ony lyf efter this?

Ze deny inlyk maner the remission of syn­nis quhil as ze obstinatlie defend that the [Page] syn is neuer remouit in verie deid be grace thruch Christ apply it to vs be administration of the sacramentis, bot onlie not imput it.

And last of all infafar as ze deny the Re­all presence of the glorious bodie of Christ Iesus in the sacrament, and Consequentlie the reall coniūction of our mortal flesch vith the immortal bodie of our saluior, be taking auay this ordinar meane appointit be god, quhairby our bodeis may ryse agane, nather may ze beleue the resurrection of the bodeis to immortalitie, nor hoip for ony sik benefe­it. Quhairfore it is maist manifest that in verie deid ze deny all the articlis of our bele­if, to zour auin condēnation, albeit ze vald appeir to confes thame in vord.

Zour doctore Augustine exponing the dra­me of Pharao quhairof mentione is maid in Genesis vitnessis that thir tua places of scripture (septem spicae,Gen [...]. 17. Matt. 26. septem anni sunt) and (hoc est corpus meum) ar figuratiue loquutionis, hou than may thou defend the reall presence of Christis bodie in the sacrament, gif, as heir planelie vitnessis Augustin, quhais do­ctrine Ze imbrace, the vordis be nocht tane in the pro­pir significatione.

Ze cite S. Augustine maist falslie, becaus na sik thing is to be fund in him as ze allege. The first that euer exponit thir vordis of the scrip­ture (this is my bodie) be the vthir [...]place (the seuin stalk is ar seuin Zeiris) vas zuinglius quha sayis that hauing ane greit desyre to expone tha vordis (hoc est) this signifies,Matt. 26. Gene. 17. and finding [Page 31] this expositione to be verie hard, that ane Angell appeirit vnto him, bot he kneu not qu­hidder he vas quhyt or blak,Zuingl [...] [...] subsidi [...] de coena domi [...]ni. and said to him, feir not, and proposed the vther place of scri­pture (the seuin stalk is ar seuin zeiris) that is, signifeis: sua in lyk maner (this is my bodie) aucht to be interpreit this signifeis my bodie: And thaireftir he had na feir, bot proposed ba­uldlie vnto all men this neu glose, that he had resaued from the hand of the angell, euin as Mahomet ressauit his Alcoran from the hand of God. I remember that S. August vreittis of ane callit Vincentius ane Ptiscillianist quha affirmir in lyk maner that ane Angell had a­peirit vnto him,August contra vincent. and learnit him the richt in­terpretatione of the scripture, to quhom he ansuerit vitht S. Paull,S. Paul. gal. 1. that albeit ane Angell of heuin reueill onie thing attour that quhilk is preched, ve aucht not to beleue the sam. Bot that ze be eschamit to eite S. Augustine in tymes cumming, I vil propose vnto zou thre, or four places maist cleir, and manifest for the confirmatione of the treu, and Catholik doctrine. The first is, out of his expositione of the threttie thre Psalme, quhair he sayis that suppose it be impossibill that onie mortall man beir him self in his auin handis,Aug. in ps [...] 33 that Christ notuithstanding buir him self in his auin handis, quhen he said (this is my bodie:) gif he bure onlie ane figure of his bodie as ze allege, euerie man micht haue done alsme­kill as he: The secund is vpone the nyntie [Page] aucht Psalme, quhair he sayis that Christ left vs that same self flesche,August in psal. 98. quhairin he valkit in this varld, and that na man eitis of that flesche except first he adore the same. The thrid, is in the thrid buik of the Trinitie, qu­hair he vryttis in this maner:Aug. lib. 3 de trinit. cap. 10 gif it vat propo­nit to ane chyld be sik authoritie as he be­houit to beleue, quhais bodie and quhais blu­de ve rak in the Sacrament, gif the chyld had neuer vndirstand in quhat maner and liknes Christ had apperit in the earth, he vald beleue assuritlie that Christ had appeirit in sik for­me as he is schauin in be the handis of the pre­ist, and that it quhilk is in the chalice, had sprung out from the vound of sik ane bodie. The fourt is in the tuentie buke of the Citie of God,Aug. lib. 20 de ci­nit. Dei. cap. 17. quhair he sayis that the bodie of Christ, quhilk is nou offerit in the sacrifice of the kirk, and geuin in the sacramēt to all quha resauis it, vas praefigurat be all the sacrifices of the auld lau. Considder vith zour self gif the sacrifices of the auld lau, var figuris of ane fi­gure, and nocht of the treu bodie of Christ, I micht cite monie vtheris gif I pleised, bot thir ar sufficient to schau zour impudence: that al­beit ze neuer red S. Augustine, zit ze ar nocht eschamit to cite him in zour praechingis, and impose tha thingis vnto him quhilk he neuer thocht.

Thair is na poynt of our beleif contrare the con­clusione of ane demonstratione lyk vnto this, All na­tural bodie is in ane propir place, and may not at anis [Page 32] be in ma nor ane, bot Christis glorious bodie is ane na­tural bodie, thairfoir it is in ane propir place, and may not be in ma at anis, and consequentlie Christis bodie can nocht be in heuin, and reallie present in the sacrament at ane tyme.

Heirby al men may persaue zour deceat, that albeit ze allege that ze teache na thing, bot the pure vord of God, and also that zour doctrine is not groūdit vpone natural reaso­nis, bot vpone the omnipotent pouar of God zit zour practicque is aluterlie contrare, for nou to vithdrau men from thair faith, ze pro­duce not the plane vord of god, bot as all men may se ane natural reasone, inuentit be zour auin brain, quhilk ze call ane demon­stratione, albeit in verie deid it be name at al: sence the first and cheif propirtie of ane de­monstratione is, that the propositionis thair­of be sua treu, cleir, and euident that na man indeuit vith the natural licht of vndirstan­ding, may deny the same, quhilk inlaikis in this zour demonstration: Becaus Aristotil him self prouis that zour proposition in this zour praetendit demonstration is fals, seing that the heauin quhilk is ane verie natural bodie is not contined in ane propir place. And it is als liklie that ane bodie be in diuerss pla­ces, as that maj bodeis be in ane propir place, Bot ze ar compellit to grant that ma bodies­ [...] may be in ane propir place, vnles vith the he­ [...]etik Iouinianus ze deny that Christ vas bor­ [...]ne of his mother as of ane virgine. Vnles ze [Page] deny lykuyse that Christ come in, quhair his discippillis var,S. Ioh. 20 the durris being close, as sum of zour brethrene dois, quha affirmis that Christ com in at the chimnay heid: And sua ze ar constranit alsua to grant, that be the omnipotent pouar of god, ane bodie may be in ma places, this being na mair repugnant at the lest to the groundis of natural philoso­sophie: Considering euin as the philosophou­ris teachis that euerie bodie suld be in ane place, sua thay teache that euerie bodie aucht to haue ane place aequall vnto it self in sik maner that the place be nather of les, nor ma­ir capacitie, nor the bodie quhilk is contined thairin: Bot be the omnipotent pouar of god aboue nature ane bodie may be in ane les pla­ce nor the natural dimensionis of it requiris, as quhen tua bodeis occupeis ane propir pla­ce,S. Ioh. 20. thay requirand of thair auin nature ane mair place, quhairin thay may be compre­hendit. Than be the lik pouar ane bodie may occupie ane far greittar place nor the nature of the dimensionis thair of requiris, quhilk is na thing els, bot that ane bodie may be in monie places. Bot suppoise I vald grant zou the propositione treu that euerie natural bodie as natural, is in ane place, sua that it may not be in monie, it seruis na thing for zour purpose: Becaus Christis bodie is substātiallie present, not contined in the sacrament as in ane place, bot in ane incomprehensibill maner, insafa [...] as it is glorious,Ioan. 6. and conioynit vith the diui­nitie, [Page 33] quhairbie it surpassis the maner and cō ­ditione of pure, and natural bodeis: for sen the occupatione of ane place, euin according to the menīg of the philosophoris, is nocht of the nature or substance of ane bodie, vnles ze be infidelis, ze can nocht deny, bot God be his omnipotēt pouar may separat Christis bodie from the occupatione of ane place, it being onlie ane accident of the same. And gif ze ground all zour fayth on naturall reasonis, I feir that ze dout not onlie of this mysterie of the real presence of Christis bodie in the sa­crament of the altar, bot also of the Natiuitie of Christ of ane virgine: of the Resurrectione of thir sam self bodeis eftir thay ar resolued in dust: of the Trinitie of distinguised personis in ane indiuisibill substance of the Godheid, Becaus the lyk, ze strenthiar demonstrationis may be brocht aganis the treuth of thir my­stereis: And this I can nocht praetermit that ze gif me greit occasione to suspect, that be sic­lyk vther reasonis ze ar mouit pairtlie to dout of the mysterie of the Trinitie. Becaus I neuer hard zou in onie of zour sermonis speik onie thing of that mysterie: sua that gif this verse Glore to the father, and to the sone, and to the halie gaist var abstracted from the end of the psalmes, quhilk aucht to be done according to zour doctrine, sen ze admit na thing bot that quhilk is expreslie vreittin in sa monie bukis of the auld and neu restamēt as ze pleise to admitt: And this verse vas nocht adiected [Page] be the vtryittar of the psalmes,Platina in vitis pon­tificum. bot be the paip Damasus sensyne, I dout not bot ze suld alto­gidder glaidlie forzet this mysterie.

THe scripture callis that quhilk is geuin in the lordis suppar breid, as quhen Paull sayis, the breid,S. Paul. 1. Cor. 10. quhilk ve brek, is it nocht the participatione of Christis bodie? And in the actis of the Apostlis it is vrittin,Act. 2. that the faythful did perseueir in the brei-King of breid, and in vther sik places, quhy than af­firmis thou vith the papistis, that the breid remanis not, bot is changit in the bodie of Christ?

Gifze had conferred thir places vith vther places of the scripture, zevald haue fund maist esilie ane solutione to zour obiectione,Ioan. 6. Christ him self in the saxt of S. Iohne declairis in quhat sens the name of breid suld be tane in thir places alleged be zou, sayand, I am the breid quhilk is cummit out of heauin, and the breid quhilk I sall giue zou is my fleshe, that salbe geuin for the lyf of the varld: for as the maist commone and principal nuriture is breid, sua the fleshe of Christ being the nuri­tur of our saulis, and bodeis to immortalitie, is callit breid be him self. Efter the quhilk maner of speiking his Apostlis, and the Euā ­gelistis [Page 34] callis also his fleshe, breid. And thair­foir, as quhen Christ said I am the breid, qu­hilk is descēdit from heauin, it follouis nocht that he vas corruptibill or material breid,1. Cor. 10. Act. 2. sua quhen in the scripture his fleshe is callit breid, as in the places alledged be zou, it follouis not, that the vord signifeis corruptibill or ma­terial breid, becaus efter the maner of spei­king of the hebreuis, quhilk Christ and his discipiles follouit, quhatsumeuer nuriture, in the hebreu toung is callit generalie [...], that is breid, sua, as ze may esilie persaue, zour ar­gument is of na strenth, ze the scripture it self geuis vs ane sufficient argument that thaj zour alleged places suld nocht be vnderstand of material breid, seing S. Paull sayis that the breid quhilk ve brek is the communication of Christis bodie, gif it be material breid, it may not be the communicatione of Christis bodie, And in that same place ve ar all ane breid, and ane bodie, quhasoeuer ar maid par­ticipant of ane breid, and ane bodie. Quhair of it follouis that the self same breid and body is geuin to vs all, vtheruyse ve could not be ane breid and ane bodie mair be the participation of this sacrament, nor be the eitting of com­mone breid, quhilk is expres aganis the me­ning of S. Paull. sua gif it var ane material breid that same self could not be geuī to vs all, as ze that ar heir in Edīburgh ressaues not that self same breid in zour cōmunion, quhilk thay ressaue that ar in Sanctādrois ze amang zour [Page] selfis euerie ane of zou ressauis his auin mor­sell of breid, Bot ve quha ar Catholikis accor­ding to sanct Paulis doctrine ressauis all that same self breid, that is that same flesch of Christ quhilk vas offerit on the Croce to mak satisfaction for the synnis of the varld, and sua ve ar all ane breid be the coniunction quhilk ve haue vith the heuinlie breid quhilk is the bodie of Christ: for the quhilk caus vreittis the godlie and lerned doctor.Chr [...]s h [...]m [...]l. 8. in 2. cor. Chrysostom ‘(Non sicut in vetere lege partem quidem po­pulus, partē sacerdos comedebat, verum om­nibus vnum corpus proponitur & vnum po­culum)’ not sayis he as in the auld lau the pepill eated ane pairt of the sacrifice, and the preist ane vther, bot euerie man ressauis ane hail bo­die, and ane coup or chalice: Mairouer becaus Christ vas to giue his flesch in the place of Manna, quhilk amāg the Ieuis vas callit breid, he affermit that he vil gif thame another breid, not that he vas to giue thame ane ma­terial breid, bot according to the common maner of speiking that he vald giue thame ane nuriture mair perfyt ad excellent nor vas Māna, quhilk he declaris to be his auin flesch. Nou suppose I vald grant zou that thai places of the scripture sould be vnderstand of the material breid, zit ze var not nerar zour pur­pose, becaus according to the phrase of the scripture, quhen ane substance is chainge it in another, it vsis to keip the name of the for­mar substance, as quhen the vand vas turnit [Page 35] in ane serpent, the serpent neuertheles is callit ane vand in Exod. quhair it is vrittin,Exod. 7. that the vand of Moyses deuorit the vandis of the Ma­giciēs. And Adam becaus he vas formit of the dust of the earth, is callit dust in the scripture,Genes. 3. sua be the lyk phrase the body of Christ is call it breid, becaus the breid is chainge it thair in. Thairfore baith the scripture and the fa­thers of the primitiue kirk, to the effect that this sublime and heich misterie sould not be prophanit be the Gentilis, in quhais handis thair vritting is micht fall, vsis sindrie tymes to call this sacrament breid, quhairby thay var vnderstand be the faithfull, and thair miste­reis vat keipit hid and secreit from the infidel­lis according to Christis command. Cast not precious stanis before suyne.S. Mat. 7. For the quhilk caus S. Augustine oftymes in his sermons vsis this circumloquution.S. August. in psal. 33. ‘(Sacramentum quod no [...]unt fideles, the sacrament quhilk the faithfull knauis. (Et Christus accepit in mani­bus, quod norūt fideles &c.) And Christ tuke it in his handis, quhilk the faithfull knauis,’ And sik vther maners of speiking. Ze the gen­tilis thame selfis be reason of this misterie quhilk thay vnderstude to be amang the Christians,Tertul. Apolo. ad­uersus gē ­tes. albeit thay atteinit not to the perfyt in­telligence thairof, zit thay vsit to obiect vnto thame that thay eat mennis flesch,Iustin mart. as amang Vthers vitnesis Tertullian, and Iustin martyr,Apol. 2 ad Anto­nin. Vthers did obiect that thay vorschippit Ceres and Bacchus, that is the goddis of breid and [Page] vyne,Augu. 18. cōtra Faustum. as vitness S. Augustine vryttand aganis Faustus Manichaeus: vthers as vitness also Au­gustine for this caus vsit to demand at the Christians,Aug. epist. 13. quhat ane God vas that, quhilk thay feinzeit thame self to se in thair sacrificis and assembleis? zea the Manichaeās obiectit in plane termes to the Christianis, that thay did vorschip breid andvyne. And vther siclyk ob­iections var vsit, be reason of the gret profun­ditie of this misterie, quhilk not onlie vas not maid manifest vnto the gentilis, bot vas hid also euin fra thame quha var callit Catechu­meni, that is quha var techit and instructit in the rest of the mistereis of the Christian reli­gion, bot zit had not ressauit the sacrament of baptisme, for the quhilk caus it vas not lesum to thame,Augu. de symbol. ad cathec. as vitnessis S. Augustine, Basile, Chri­sostome, and vther anciēt vrytters to be pre­sent in the kirk during the tyme of the sacri­fice, bot incōtinent efter the Euangel vas red,Basil. lib. de spiritu­sāct. c. 37. Chryso. in liturgia. before the preist did cum to the consecration of the sacrament, the Deacon vsit to cry vith ane loud voce, (Exeant Catechumeni.) And S. August. for the same caus spek and of this sa­cramēt sayis: [nesciunt Catechumeni quid ac­cipiant Christiani:] Thay quha ar callit cathe­chumeni, knauis not quhat the Christians do ressaue. Gif that quhilk Christ gaue to his dis­ciples var na thing bot breid and vyne as ze allege, aganis his auin expres vord, the Chri­stians vald not haue trauellit samekle to haue hid the mater from the gentilis, and infidel­lis, [Page 36] and from thame quha var instructit euin of the misterie of the Trinitie, and incarnation of Christ, as var thaj quha var callit catechu­meni, nor zit vald not haue geuin occasion to the gentilis to haue maid sik obiections to thame as thay did mak, nor zit vald haue tho­lit death, becaus quhē thay bure the sacramēt vith thame thay vald not discouer it vnto the gentilis,Venerabi­lis Beda in martyr [...] logio. considering it vald haue bene na mi­sterie at all. For quhat misterie is it to beleue that Christ gaue breid and vyne to his disci­ples, sen that is esilie done be euerie man, and ane thing sua esie of it self, that na man hes mister of gret faith to beleue it, bot to bele­ue that he hes geuin his auin bodie vnder the formes of breid and vyne, that is ane verie sublime and heich misterie, quhilk requyris ane gret subiection, faith and obedience vnto God, to beleue that thing quhair of ve haue na argument nor sensible persuasion, bot rather apperis to be repugnāt to our sensis, and natural vit, onlie becaus God hes spokin it. For the quhilk caus. S. Chrisosto. Ciril, Ambroise, and vthers exhorting vs to beleue the vord of god in this misterie albeit it appeir repugnāt to our sensis, becaus our sensis and vit may deceaue vs, say thay, bot his vord may not deceaue vs. sua sayis the halie vryttar Chrisostome. Sen Christ hes said, This is my body,Chryso. homil. 83. i [...] Matth. let vs on na vyse dout,Cyril. lib. 4. in Ioa [...] cap. 15. bot vith ane maist certane and assurit faith beleue that it is euin as he hes spo­kin. And Ciril sayis: sence he hes said. This [Page] is my blude, quha dar be sa bauld, as to doubt heirof,Ambr. li. 6 de sacram. cap. 1. and say, that it is not his blude? hou, maj ze then purge zour seluis of plane infide­litie and atheisme, sen ze giue na credeit vnto goddis vord, bot in place thairof hes setfurth ane neu vord of zour auin, quhilk vas neuer acknaulegeit for the vord of god before zou? And thou maj ze purge zour seluis to be maist miserable and vnhappie men, quha perseuis me sa rigorouslie, becaus I Beleue the vordis of Christ to be treu, That is becaus he said (This is my body) I beleue that it is his bodie And euin as he did nurissh Helias the space of fourtie dayis vith ane breid baik in vnder the Assis,Of the kingis 3. chap. 19. quhil he come to the montane of god Horeb,Exod. 16. And the Israëlitis vith the maist pre­cious Manna, that raynit out of heauin, quhil thay come to the land of promission, sua I be­leue maist surelie that he dois nurishe the treu Christians vith his auin precious body qu­hilk vas prefigurat be Manna, quhill thay cum to the land of promission, to vit the assurance of the lyf euerlesting. This vas also prefigurat be the brunt offering of the Israelitis in the auld testament, quair of na thing reman it ex­cept the skin, to signefie that the hail substan­ce of the breid is chaingeit in Christis body, and that the skin onlie, that is, the exteriour forme and accidentis of the breid remanis.S. Iohne. 2 And euin as the first miracle quhilk Christ did vas the chaingeing and cōuersion of valter in­to [Page 37] vyne, sua the last quhilk he did before he vas betraisit, vas the chaingeing and cōuersi­on of breid in his auin body as be his auin vord, and the vniuersal consent of the hail kirk is maist manifest and cleir.

Be quhat testimonie of scripture mai thou pro­ue the transmutation of the nature of the breid, in the substance of Christis glorious body?

I vil produce thir inuincible argumentis quhilk Sathan zour maister and ze sall neuer be abil to refel. The first dois consist in thir vordis: My flesch is verie meat,S. Ioan. 6. and my blude is verie drink. This flesch and blude quhair­of he speak is in thir vordis ar reallie geuin to vsin this sacramēt, or ellis thay maj not be the verie fude of our saulis. Bot thay may not be reallie geuin in the sacramēt, gif the substance of the bread, quhilk is bot corporal fude and maj not nurish the Saul, remane vnchainge­it, Quhairfore transubstantiation in this sa­crament is necessar. The secund argument consist is in thir vordis: ‘As the leuing father hes s [...]nd, me and I leue be the father,S. Ioan. 6. euin sua he quha eatis me, Sal leue be me also.’ Bot the sone in diuinitie proceidis of his father in sik sort that he ressauis his hail substance of him, and is of ane indiuisible substance vith his father: Quhairfore necessar it is, that be ea­ting of this sacrament according to the mea­ning of Christ, ve ar maid ane substance vith his manlie nature, hauing our hail substance of him insafar as it is immortal. The third ar­gument [Page] is contenit in thir vordis, Not as zour fathers eatit Manna,S. Ioan. 6.and deit, for the difference assignit in this place consistis ather in the distinction of the nature of that qu­hilk is geuin in the sacrament of the altar, and the substance of māna that the ane hes pouar to aboleis death, quickin, and giue lyf: The vther had not the same: or ellis this difference is nane, Becaus gif the substance and nature of the sacrament be corruptible, lyk as the vnbeleuaris in the auld lau deit efter thay had eatin Manna, and the beleuaris leuit be faith onlie, and not be verteu of eating of Manna, sua sal ve say of thame quha eitis Christis bo­dy, quhil as the contrar heirof is manifestlie prouin be this testimonie. The fourt is, that Christ quhen he tuk bread in his handis, he blissit it be thir vordis:S. Matth. 26. (This is my body,) the quhilk blissing not being in vane, bot ha­uing efficacie and strenth to do that thing qu­hilk it signifeis, it behouis of necessitie that the breid be chaingeit in his body: Bot ze qu­ha acknaulegis na thing in this sacrament bot onlie breid, ar maist iniurious vnto Christ, ta­king auay the verteu and strenth of his bene­diction. The fyft is that thir vordis. [hoc est Corpus meum] being tane in thair proper sense and fignification as thay sould be, con­uictis necessarlie the transubstantiation of the breid in Christis bodie, becaus that this pro­noune (hoc) quhilk is demonstratiue of ane substance, sould necessarlie be referrit to that [Page 38] substance, quhilk Christ gaue to his disciplis, that can not be the substance of breid, Con­sidering it can not be treu: This breid is my body, Than it vas not breid quhilk Christ gaue to his Disciples, bot his auin body, and sua consequentlie, the substance of the breid remanit not. Quhairfore zour maister Cal­uin prouis necessarlie aganis Vestphalus the Lutheriā,Caluin. cō ­tra Vesph. that gif the bodie of Christ be in the sacrament, It can not be bot be trransubstan­tiation. And the same is prouin be zour pa­raclet Beze aganis Hessusius,Beza con­tra Hessus. Mairouer I pro­pose the vniuersal consent of thaj godlie Do­ctors quha ar resauit be all Christians sen the Ascension of Christ vnto this day, that this is the treu exposition of the vordis of Christ. Iustinus: ‘Euin as Christ had flesch and blude,Iustin. A­pol. 2 ad Antonin. sua be his vord the breid and vyne ar chain­git in his body and blude S. Cyprian:Cypria [...] de de coena do­mini. The breid be the omnipotencie of god is changeit in the flesch.’ Cyrillus hierosolomitanus:Cyrill. ca­ch. 3. ‘Gif Christ being in Cana of galilie turnit the val­ter in vyne,hou can ve doubt bot in the lat­ter suppar, he turnit the vyne in his blude, sen he said him self in his latter supper, This is my blude quhilk is sched for zou’ S. Ambrose:Ambros. ca. 9. de iis qui myst. initiātur. ‘Gif god hes creatit all thingis of na thing, qu­hy maj he not turne ane substance in ano­ther, and change the breid and vyne in his bo­die and blude?’ Quhairfore ve aucht fermelie to beleue, that albeit our sensis persaue the accidentis of ane corruptibill creature, [Page] Zit vnder the couerture thairof is contenit the heauinlie, spiritual, immortal, and impas­sibil body of Christ Iesus, preferring his vord to our sensuall Iugement quhilk may not at­tein to the profunditie of sik hid mistereis.

Our maisters body at the suppar vas mortal and passibil, hou then sayis thou that he could giue the same to his Disciplis vnder the forme of breid, as im­mortal and impassibil?

Becaus our lord and saluiour Christ forek na­uing all thingis that he vas to suffer for man­kynd,Luc. 22. and hauing a feiling thairof as testefeis thaj droppis of sueat lyk blude quhilk issuith from him quhē he prayit, villinglie, and maist glaidlie acceptit all paynis before he sufferit, he had the mereit equal vith that, quhairuith he rase vpon the thrid day out of the graif: Quhairfore at his latter supper geuing thā ­kis vnto God, he gaue efter consecration, his body, in ane impassibil and glorious maner vnder the forme of breid. This is confermit be the transfiguration of his bodie before his death aboue the natural estait of ane passibil body,Matt. 17. schauin to his Disciplis in the montay­ne, quhen his face schynit lyk the sone, and his clething vas quhyt lyk licht: Sua it vas maist esie vnto Christ, to giue his bodie in ane im­passibil and glorefeit maner, euin as in ane glorefeit maner he apperit vnto his Disciplis before his passion: And quha of zou ar sa bauld to deny that Christ micht do it? or pro­duce me onie scripture gif ze cā that he micht [Page 39] not do the same. Sua it apperis ze ar not con­tent to limitat the pouar of kingis, Quenis, Bischoppis, and all estaitis, bor ze vil limitat the pouar of god him self. And in al this dis­putation ze haue proposit na vthet argumen­tis aganis me, except it be, hou can god do this, or that? euin as ze var on the secreit coun­sal of god, and had cōpassit al thingis in zour phantastical braynis, quhilk ar in the incom­prehensibil pouar of the infinit visdome and sapience of god. As to me I am content vith his vord, not sekand ony farder assurance. And thairfore sen he hes said, (This is my bo­dy) I vil beleaue him and searche na farder. And vil giue mair credeit to his simpil vord, then to al zour reasons and probations, thai being onlie sophistical, captious, and inuentit be zour auin braynis.

I vill proue be ane Inuincibill argument that in the lordis suppar the substance ef the breid and vyne remanis aluyse vnchangeit, becaus the accidentis as the colore, quantitie, and taist of the breid and vyne ar per sauit be our sensis quhilk deceauis vs not, and thir may not consist vithout the substance quhairin thay haue inhaerence, hou than sayis thou that Chri­stis bodie is present in the sacrament be transubstan­tiatione?

Albeit Luther, as he confessis in his dia­bolical buke de Angulari Missa, [...] be the strenth of this argument propo [...]it be his father Sa­than vas ouercummit. Zit ane faythfull man vill esilie beleue, that transmutatione being maid of ane corruptibill creature in ane su­pernatural [Page] and immortal bodie, the accidentis tholand na corruptione ressauis verteu actiue and passiue in thame selfis quhairbie thay may consist euin as giue thay var inhaerent in thair auin substance: And this benefeit is granted vnto vs of the greit mearcie of god, becaus ve ar vnabil to abyd the presence of Christis real bodie in proper forme as it is nou glorifeit, As amang vtheris vreittis the halie doctoris Ambrose,Ambro. li. 4. de sacra men. Damascen, and Theophilactus, bot ze ar manifest blasphemaris aganis goddis omnipotent pouar, quhil as ze [...]say that god may not caus the accidentis haue existence vithout the auin proper inherence:Damasc. lib. 4. c. 14. Theoph. in Luc. c. 14. Consi­dering that god, quha is the caus of conserua­tion of al thing is, and misteris not the concur­rence of his creaturis, euin as he cōseruis the accidentis be the substance as ane ordinar me­ane, sua he maj conserue the accident be his omnipotent pouar vithout the substance, or ellis it behouit him necessarlie to haue mister of ane creature for conseruation of another, quhilk is ane maist horrible blasphemie. Mair­attour the philosopheurs thame selfis tea­this that the substance and accident ar tua thingis Reallie distingueist: Quhat then maj be mair esie to god, nor that he be his omni­potent pouar separat the ane from the vther? especiallie sence it is als necessar according to the ordinar course of nature, that ane substan­ce, haue the auin subsistance, as that the acci­dentis haue thair inherence. Bot ze ar constra­nit [Page 40] to grant: that ane substance maj be vi­thout the natural subsistance thairof, as in the incarnation of Christ, thair vas treulie the hu­mane nature, and zit it vas denudit of the pro­per subsistance, vnles ze grant vith Nestori­us that in Christ, lyk as thair is tua naturis, sua thair is tua subsistencis or personagis. Quhair­fore the accidentis in lyk maner may be vi­thout inherence, sen as teachis the maist lear­nit scolemen: the nature of the accident con­sistis not in this, that it hes actual inherence, bot that it may haue inherence in ane sub­stance. As the accident is oftymes definit vi­thout the actual inherence thairof, quhilk could not be gif it var of the nature of the sa­me: As quhen the mathematicians definis thair quantiteis and figuris, as Aristotle him self teachis, thay mak ane abstraction from al inherence, and zit neuertheles thay cumpas the nature of the accident quhilk thay define. And I meruel of zou, quha professis Zour seluis philosophors, that ze vil not grant that thing to the omnipotencie of god, quhilk manie le­arnit philosophors grantis sum tyme to be agreable to the natural ordour of thingis ap­point it be god, as amang vthers manie of the quhilkis Aristotle mak is mention in the fo­urt buik of the phisikis quhais opinion Phi­loponus that vas ane Christian man and ane maist learn it philosophour follouis,Philopo­nus in 4. Phys. Basil. ho­mil. 2. in hexam. and S. Ba­sile in the secund homilie of his hexameron affermis: that the licht quhilk vas first creatit [Page] be god, had na substance quhairin it had in­herence, and adionis thairto that god may mair eselie separat reallie the licht frō the sub­stance quhairin it hes inhaerence, nor ve may separat the ane from the vther in thocht and cogitation. Simplicius also, and Ammonius quha var gret philosophors, in the declaration of Aristotle sayis: that ane accident may pas out of ane substance to another, quhilk is al alyk according to the grund of Metaphisik, as to be seperat from ane substāce. And suppo­se I could not atteine to the vay hou the acci­dent may be separat from the substance, zit I vald grund my faith vpon the speiking of god him self, quha is infallible treuth, and vork is for the confort of man thai thing is, that he is vnable to conceaue, not regairding zour diffi­dence, proceding as ze think of natural rea­sons, quhilk being veil tryit, ar fund in na vther thing bot phantastical captions and illusions. For gif Abraham had bene mouit be natural reason,Genes. 22. quhen he vas commandit be the An­gel to offer his onlie sone Isaac in quhom god had maid vnto him the promeis of the bene­diction of all nations,Genes. 17. and mnltiplication of his seid, he vald haue collectit that it vas impos [...]sible, giue Isaac var offerit in ane brunt sacrifi­ce, that the promeis of god sould be treu, And sua vald haue becum inobedient, Zit be faith that euer leadis reason captiue,S. Paul. and brin [...]gis it in obedience,2. Cor. 10. quhen it apperis to impro­ue the votd of god, he collectit the contrare, [Page 39] that it vas gude to obey the commandiment of god vith al reuerence, sen he vas abil to rase vp Isaac agane quik out of the ass of his bo­die efter he var consumit vith fyre: And vn­les men follou this example of Abraham in the hie mistereis of our faith, thay vil neuer haue tranquillitie of mynd.

APprouis thou the institution of that Idolatrie, quhilk the Papistis callis the Messe, seing thair is na mention maid thairof in the vrittin vord?

I acknaulege the offering of Christis bo­die vnder the forme of breid and of his blude vnder the forme of vyne,Luc. 22 as ane propiciator sacrifice for the quick and the deid,Rom. 14 as he deit for saluation of thame bayth, quhilk is callit the Messe, for this vord Missah signifeing ane voluntar offering as ve reid in the 16 of Deut is retenit be the Christian Doctors,Deut. 16 lyk as sin­drie vthers, Alleluia, osanna, Amen. &c.

Hou prouis thou that Christ offer it his body in the latter suppar?

It is manifest be the Euangelist S. Luc. qu­hair our saluiour commandit S. Petir and S. Iohne his Disciplis to prepare ane hous quha­it he sould eit the Paschal lamb,S. Luc. 22. quhilk [as is is thair testefeit] vas offerit before it vas eitin,Exod. 12 according to the institution of god as ve reid [Page] in the tuelf chap of exod. Quhair [...]ore it be­houit our saluiour Iesus Christ to eat the Pas­chal lambe vpon ane Altar, insafar as it vas ane figure, maist lyuelie representing the offe­ring of his bodie and eiting of the same, that the treuth micht be correspondent to the fi­gure, it vas necessar that Christis bodie (als re­alle eitin in the latter suppar vnder the forme of breid, as the body of the lambe) sould be first offerit vnder the same forme vpon the Al­tar quhair upon before vas offerit the body of the lambe, being the figure nou aboleist be substitution of the treuth. Insafar then as thir foisaidis be manifest, It is necessar that the euangelical preistis hauing the Auctoritie of Christ, and assistance of the halie ghaist, vpon altaris offer Christis bodie and blude, quhilk vas sched vpon the Croce for the synnis of monie.Hebr. 13. for as vryttis S. Paul, ve haue ane altar of the quhilk it is not leisum to thame to eit quha seruis in the tabernacle meaning of this sacrifice, considering thair is na vther sacrifice except this quhair of it is not lesum to thame to eit quha seruis in the tabernacle. In lyk ma­ner ve reid hou Melchisedec the heich preist of God did offer breid and vyne as ane figure of this sacrifice,Genes. 14. sua Christ being ane preist ef­ter the ordore of Melchisedec,Psal. 109. it behouit that he offerit ane clene and vnbludie sacrifice or ellis the figure had not bene fulfillit be the ve­ritie. Nou schau me quhen he did offer ane vnbludie sacrifice efter the ordor of Melchise­dec, [Page 42] gif he did not offer it in the latter suppar. Sua ze denying this tak auay the eternal prei­stheid of Christ efter the ordour of Melchise­dec, and cōsequentlie makis the vord of God, and prophecie spokin of him to be alluterlie fals. For confirmation heirof I may produce to zou the hail ancient fathers as,Iraeneus lib. 4. cōtr. Valent. cap. 32. Iraene quha sayis that Christ in his latter supper did insti­tute the sacrifice of the neu testament, the quhilk the kirk hauing ressauit from the Apostlis offeris euerie quhair vnto God. Ar­nobius vryttand vpon the hundreth nyne psalme say is that the sacrifice efter the ordor of Melchisedec,Arnob. in psal. 109. quhilk vas institute be Christ ī the suppar is nou offer it thruch the hail vard. And. S. Cyprian, Melchisedec sayis he, offe­rit breid and vyne,Cypprian. ep. 1. c. 9. quhilk sacrifice our saluiour did fulfill in his latter supper, quhen he offer it that quhilk vas prefigurat be Melchisedec, to vit, his bodie and blude. And. S. Hierom in his epistle to Marcella:S. Hieron. ad Mar­cel. Gif thou vil cum (sayis he) to Ierusalem, thair vil thou se the Citie of Melchisedec, quha in prefiguration of the sa­crificie quhilk is nou offerit be the Christianis in the bodie and blude of the Lord,August. in psal. 33. did offer breid and vyne. S. Augustine vryttand vpon the threttie [...]hrie psalme: The preisteid (say is he) efter the ordor of Aaron is tane auay, and nou euerie quhair thair is ane sacrifice offerit efter the ordor of Melchisedec.Malachie 1. In lik maner the Prophet Malachie did forespeik of this sacrifice saying: In euerie place fra the sone ry­sing [Page] to the going to of the same, thair salbe offerit to my name ane clene sacrifice, The quhilk according to the interpretatione of the hail ancient fathers is vnderstand of the sacrifice of the bodie and blude of Iesus Christ, quhilk is offerit euerie quhair. And I vald de­sire zou to schau me of quhat vther sacrifice the prophet could meane: he could not mea­ne of the sacrifice of prayer, becaus that sa­crifice vas before in the auld testament, sua that it could not be ane sacrifice of the neu testament: And the sacrifice of payer to pre­termit that it is not properlie callit ane sacrifice: according to the lau of nature, it man be ne­cessarlie in al religion, sua it had bene na pro­phecie to haue forespokin that sik ane sacrifi­ce sould haue bene amang the Christians. And ze zour seluis teachis that al our prayers, and quhatsumeuir varkis ve do, ar syn in the sicht of God and vnclene in thame selfis, sua the prophet could not forespeik euin according to zour meaning, of payers or ony vther var­kis quhilk sould proceid of vs, nor zit could he mean of the sacrifice of Christon the Cro­ce, becaus that sacrifice vas offerit onlie in ane place, and this sould be offerit euerie quhair: Then necessarlie ar ze constranit to acknaule­ge ane vther sacrifice efter the ordor of Mel­chisedec, baith according to the Doctors of the synagogue of the auld testament before the cumming of Christ, and al thame that hes flurischit in ony eage, sen Christ,Iustine as Iustine [Page 43] martyr,Mart. di [...] lo. cū try­phone. Iraene, Tertullian, Arnob. Basile, Na­zianzene, Chrisostome, Hylare, Ierome, Am­brose, Augustine and the rest, the quhilk is sacleir and euident,Irene li. 4. cōtra Va­lent. ca. 32. Tertul. d [...] corona mil arnob. in psal. 109. Basil de spiritusan­cto. Na­ziāzen in carminib. Calu. li. do reform. ec­cles. that zour maister and Idole Iohne Caluin confessis that the hail ancient Doctors ar aganis him, and that thay inter­preit the prophecie euin as ve do, gif ze haue red him ze can not misknau his vordis. [Ar­ripiunt tritam istam Malachiae sententiam, In omni loco offeretur nomini meo oblatio mū ­da, obiiciunt locum istum sic exponi ab Irae­naeo: oblationem Melchisedec sic tractari ab Athanasio, Ambrosio, Augustino, & Arno­bio: Breuiter responsum sit, veteres istos scri­ptores tam ridicule per panem interpretari corpus Christi,Chrysost. in 9. ad heb. Hyl, 8. de Trin. Ierom ad Marcel, Ambrose de sacram. lib. 6. Aug. lib. 17. de ciuit. cap. 20. vt ratio & veri [...]as cogat nos dissentire] Thay tak for thair defence this oft vsed sentence of Malachie, In al place thair salbe ane clene sacrifice offered to me, Thay ob­iect that this place is sua exponit be Irenaeus, Thay say that the oblatione of Melchisedec is straitted in sik maner (that is apply it to the esta blishing of the mess) be Athanasius, Ambro­sius, Augustinus, and Arnobius, lat thame ha­ue this ansuer in feu vordis, That the ancient vreittaris sua fulishlie interpreitis the breid to be the body of Christ, that reason and the treuth compellis vs to disagrie from thame. And a litil efter he addis: that thay var al iniurious to the Passion of Christ, and con­cludis on this maner. [Quod ad veteres atti­net, non est quod in eorum gratiam ab infle­xibili [Page] Dei verbo recedamus.] As tuiching the ancient Doctors, thair is na caus quhai [...]fore ve sould pas from the inflexibil vord of God for thair pleasure. Considder the proudnes and arrogance of this vnhappie and ignorant man, quha dar prefer his auin daft iugement in interpretation of goddis vord, to sa mony learnit and halie men, zea to the interpretatiō of the vniuersal kirk of god. Zea sirris quha assistis I desire zou to iuge, gif ze think that I sould rather follou the vordis of the scripture, interpreit be sa monie learnit and goddie fa­thers before, and efter the cūming of Christ, to the interpretation of ane filthie Sodomeit, quha in the hail progres of his lyf hes neuer schauin ony signe or demonstration that he vas mouit be the spreit of god, bot manifest­lie hes euer declarit that the spreit of Sathan did rigne into him, as being the author of blu­deschedding, of breking of all halie lauis and ordonnancis, pulling doun of kirkis, and v­ther halie placis, buyldit to the honor of god, of inducing subiectis to oppres and doūthrau thair maisters and sik vther horribil crymes.

Gif I vald grant for disputations caus, that our maister Christ offerit his body at his latter suppar, hou vil thou proue, that the pastores succeiding sould offer the same inlykuyse? Becaus in the epistle to the hebreuis ve reid,Paul heb. 10. that he hes maid thame perfyt for euer, be ane oblation quha ar sanctifeit, for gif euerie pr [...]st offerit Christis bodie, it is necessar to grant plu­ralitie of sacrificis.

That the preistis of the Euāgel succeiding to the Apostlis sould offer Christis glorious body, it is manifest be his expres cōmandimēt: Do ze this in remēberance of me. Quhairin is includit the hail institution of this sacrifice to be continuit in his kirk to his cūming to iugement,S. Matth. 26. as S. Paul him self, interpreitis thir vordis: hou oft ze sal eit this breid, and drink this coup,S. Paull. 1. ze sal declare the death of the lord vnto his cūming. As to the testimonie of the scripture quhilk ze cite aganis me, ze appeir to misknau the meaning of S. Paul in his e­pistle to the Hebreuis,Cor. 11. quha from the end of the sacrificis of the auld lau, and the imperfe­ction of the same, prouis that the benefeit of the Messias cōsistis cheiflie in that, that Christ being God and man, as ane perfyt mediator hes reconcelit the varld be his death, and de­stroyit the varkis of the deuil, to vit syn and iniquitie, quhilk is sa perfyt of the self that the force and strenth heirof abydis continual­lie vithout onie iteration of his death, vthe­ruyse it behouit him to de ofter nor anis, and his bludie sacrifice to be iterat, lyk as var the sacrifecis of the auld lau, quhilk proceidit of thair imperfection and in this mening sayis S. Paul, That Christ be ane oblation hes maid thame perfyt for euer quha ar sanctifeit,S. Paul Heb. 10 the quhilk is gatherit baith of the expres vordis of S. Paul him self, and of the interpretation of the vniuersal kirk of God.

Nou to cū to zon [...] obiectiō, I ansuer maist [Page] directlie that be the onlie sacrifice of the Cro­ce, the ranson for our synnis is sufficientlie payit, that ye mister na vther oblation, or sa­crifice to pay the rāson of our synnis to God. And gif the sacrifice of the Messe var offerit to that end, it vald be iniurious to the death and passion of Christ, Bot suppose our ranson be sufficientlie payit be the said sacrifice of the Croce, zit it is necessar, that it be applyit vnto vs, or ellis as I haue said, it vald auail vs na thing: thairfoir the sacrifice of the mess is na thing ellis bot ane lyuelie and perfyt repre­sentation of the sacrifice of the Croce, thruch the quhilk the strenth and verteu thairof is zet and pourit in our Saulis, as testefeis S. Paul hou oft ze eit this breid,Chrysost. in cap. 10. epi. ad Heb. and drink this coup▪ ze sal declare the death of the Lord vnto his cūming. And Chryso. exponing that same pla­ce quhilk ze haue allegeit for zou, makis ane obiection to him self in this maner: Quhat then (sayis he) haue ve na sacrifice? he ansueris, That ve offer that same self thing quhilk Christ offerit: Bot ve offer it not as he did, bot in rememberance or commemoration of his death and passiō: I in lykmaner do, is speik the hail ancient fathers, as I haue schauin before, Q [...]hairof ve may se, that this place of scriptu­re allegeit be zou seruis na thing at al to zour purpose, and that al zour reasonis and argu­ment is tendis to na vther end, bot to aboleis al rememberance of the passiō of Christ. And this cheiflie quhilk is maist perfyt and proffi­tabill of al. Quhairin ze declare zour seluis the [Page 33] Disciplis of the Antichrist quhais cheif lau­bor, as is propheceit be Daniel,Daniel. 12 salbe to abo­leis the continual sacrifice of the kirk: quhy ar ze sa ingrait vnto Christ that ze vil not represent his death in offering of this sacrifice commemoratiue, as he commandit in the lat­ter suppar, and as the kirk hes euer done to this day for ane maist certane confirmatione of the treu fayth in the Messias and saluiour of the hail varld, and oppin protestatione be­foir the haill varld that Christ deed, and sched his blud for the redemptione of fynnaris, and thairfoir as vreittis the halie doctor Prosper vpone that passage of scripture [Vox sangui­nis fratris tui clamat ad me de terra,Prosper de praedictio onibus par­te 1. cap. 6. the voce of the bluid of thy brother cryis to me out of the earhe. Cayn figurabat Iudaicum populum terrenis desideriis inhiantem: Abel Christum pastorem ouium ab eo populo occisum: nul­lus iam ambigit Christianus cuius sacrum san­guinem omnis terra excipiens clamet Amen, hoc est verum: vt neganti Iudaeo quod occi­derit Christū, recte à Deo dicatur, vox sangui­nis fratris tui clamat ad me de terra] Cayn prae figurat the people of the Ieuis, hauand thair hairtis intent on vardlie desyris. Abel praefigu­rat Christ the pastore of the scheip slane be that people: Nou na Christiane man douttis quhais halie blude al the earth resauand Cryis Amen, that is treu, sua that to ane Ieu denyand that he hes slane Christ, it may be ansuerit be God maist instlie, the blud of thy brother [Page] cryis to me out of the erthe, quhy spulzie ze the Christianis of this maist strenthie argu­ment aganis the Ieuis and the Antichrist, that Christ hes deed, Becaus he hes lest vs in his te­stament his blude quhilk vas sched vpone the erth, for ane infallibill argument of his deth, and bitter passion? And quhy aboleis ze ane gret part of the office of ane perfyt mediator frō Christ, cōsidering the deutie of ane perfyt reconciliator and peax makar is not onlie to pay the ranson of thame that ar in captiuitie, bot mairouer to apply the said payment, and reconciliation vnto thame? Bot ze vil that Christ haue onlie payit the ranson, and not applyit the same vnto vs. The vniuersal kirk hes euer acknaulegit Christ as ane perfyt me­diator, that not onlie he hes payit the ranson for vs, bot also that he hes applyit the said ranson to vs, cheiflie be the sacramentis and halie sacrifice of the Messe, for the preistis in this behalf ar onlie his ministers, and he the cheif preist and sacrificator him self, as amang vthers vryttis the maist learnit Doctor Chri­sostome:Chrysosto. hom. 83. in Matthae. Qui sanctificat & transmutat ipse est, nos ministrorum tenemus ordinem, that is, he (mening Christ) quha sanctefeis and chaingeis to vit the elementis, ve ar in the rank of his ministers and seruandis. And in this respect he is callit ane preist for euer efter the ordor of Melchisedec. sua that the sacrifice of the Messe makis vs participant of the fructis and bene­fetis of the gret pouar and efficacie of the sa­crifice of the Croce. Quhairfore ze sould be [Page 46] eschamit to deceaue the people sa rudelie saying that this sacrifice dois obscure the be­nefeit of the sacrifice of the Croce. Bot as al zour doctrein proceidis of ignorance, sua dois this pairt of it. Quharfore I pray zou opin zour eyis in tyme cūming, or at the leist desist to leadvthers the vay quhilk ze knau not zour seluis, incace ze being blind, fall baith togi­ther in the pit of condemnation.

Gif the Messe be ane sacrifice propiciator for the quik and the dead institute be Christ, quhat is the caus that the Euangelistis, and Apostlis makis not als oft mention of Christis sacrifice vith his Disciplis, vnder the formes of breid and vyne, as of his suppar?

Thay not onlie mak als oft mention of his sacrifice as of his suppar, bot far ofter. For the institution of Christ at his latter suppar contenis the formes of speiking, quhilk pro­perlie pertenis to ane sacrifice,Luc. 22. as ‘(This is my body quhilk is geuin or offerit for zou. This is my blude quhilk is sched for zou)’ Mairouer it is manifest be the Doctrene of S. Paull,Heb. 7. that baith the sacrifice according to the ordor of Aaron, and according to the ordor of Melchi­sedec quhilk vas diuers, for the ane had beistis that var slane, the vther breid and vine, var fi­guris of Christis sacrifice. Quhairfore be rea­son he substitute the treuth, and aboleist all fi­guris, he behouit in his sacrifice be the omni­potent pouar of the halie ghaist, turne the breid and vyne in his body and blude: vther­uyse it had bene bot the same figure, quhilk [Page] vas before quhen Melchisedec maid oblation. For na religion, nor lau can be vithout sacri­fice it being the cheif vorschipping of God, sua that the auld being chaingeit in the neu, it is necessar that in the place of the auld sacri­ficis, ane neu sacrifice sould succeid, quhilk sould lest sa lang as the lau lestis.Aug. li. 17 de Ciuit. Dei c. 20. Thairfore S. Augustin sayis that in place of al the sacrificis of the auld testament this sacrifice of the bo­dy and blude of Christ efter the ordor of Mel­chisedec succeidis. And the halie vryttar Cy­prian,Cyprian. de coen. d [...]. The Capernaitis (sayis he) beleuit that thay sould haue eitin the body of Christ in sik maner that thay sould haue consumit the same, quhilk vas ane thing impossibill. Becaus it vas necessar, that as the lau of Christ sould indure to the end of the varld, sua it sould ha­ue ane perpetual sacrifice quhilk could not be, gif his bodie and blude had bene anis consu­mit.Leo. s [...]rm. [...]. de pass. dom. And Leo vryttis that Christ in the mean­tyme quhen the Ieuis var thinking to betray him, did ordane the sacrifice of his bodie and blude, to the end that the Christian religion sould haue ane perpetual sacrifice, quhilk it micht offer to God. I micht cite zou manie vthers gif I pleisit of the ancient vryttaris to the same purpose, var not I feir it sould turne to zour damnation, quha vil trou na thing bot that quhilk ze find in zour maister and idol Iohne Caluin. Quhairfore it is necessar that the successors of Christis halie Apostlis haue ane outuart sacrifice vith ceremoneis, [Page 47] contenand the treuth and licht for the schad­douis of the auld lau. Becaus as ve reid in the Actis of the Apostlis, the primitiue kirk had thair liturg [...]a, quhilk Erasmus (quhais inter­pretation ze imbrace) exponis to be ane sa­crifice,Act. 13 for thair it is vrittin [...]: That is quhen thay var making sa­crifice to the Lord.

And S. Augustin exponing the beginning of the secund chap. of the first epist. of Paul to Timothie,Augu. ep▪ sayis that the vordis, deprecatiōs, obsecrations, interpellations, and thankisgeuing ar referrit to the diuers thingis quhilk ar done in the sacrifice of the Messe. As to the prayers quhilk precedis the consecration of Christis bodie and blude, to the prayers qu­hilk follouis thairefter, and the Benediction quhilk is geuin to the people: I knau that zour maister Caluin callis the interpretation of S. Augustin,Caluin in 2. ca. & 1. ad Timoth ane bairnlie exposition. Bot I [...]eleue Caluin vas als gret ane barne as S. Au­gustin. Chrisostome, Basile, and vther ancient [...]rytters hes left vnto vs the formis of the auld [...]iturgeis quhilk var vsit amang the greikis,Leiturg. Chrysost. Leiturg. Basil. [...]nd arvsit this day in the Catholik kirk, quha­ [...]in al thingis ar to be fundin that pettenis [...]o the sacrifice of the Messe, alsueill concer­ [...]ing the nature and substance of the sacrifice, [...]s concerning the ceremoneis quhilk ar or­ [...]anit to the reuerence of the same, and to ex­ [...]itat the deu deuotion of the people thairto, [...]uhilk ar not of lait dayis inuenti [...] be the Ca­tholik [Page] and Romane kirk, bot euer sen the be­ginning hes bene vsit be all treu Christianis:1. Cor. 11. Quhairorf S. Paul him self makis mention: ‘Caetera cum venero disponam. The rest I fall put to ordor at my cūming,’ vpon the quhilk place S. Augustin vryttis in this maner:August. Episto. 18. Becaus it vas ouer lang to haue vrittin al thingis that sould be in the ministration of this sacrifice, the Apostle S. Paul differis that to his auin cūing to the Corinthianis. Zour maister Cal­uin vill say that S. August in this point did ra­ue, as before he said he vas ane bairne, Bot I becaus I am ane fule, vil hald me daft vith S. Augustin, and sa monie halie Doctors of the kirk of Christ Iesus.

Hou can thou deny bot the Ceremoneis of the Messe ar tane from the Idolatrie of the gentelis, for euin as ze say, Ite Missa est, sua the Greikis concludit thair sacaifice uith thir vordis [...] quhilk is al ane thinge, to pretermit manie vthers quhairof sum of our faithful brethren hes vrittin at gretar lenth.

In this obiection as in manie vthers, ze declair zour auin ignorance, for it follouis not that becaus siclyk thingis hes bene vsur­pit be the Gentelis, the Christien men thair­fore hes borrouit thame fra thair vse and ac­custume,Iustin Martyr dialo cum Tryphon. Tertul. de cor. mil. for as vryttis Iustime Martyr, Ter­tullian, and vther ancient fathers, the gentilis vsit to baptise thame quha come to thair mistereis and to mark thame in the forret, And also to mak ane sacrifice of breid and [Page 48] vyne, zi [...] I beleue ze vil not say that the Chri­stianis hes ressauit thair baptisme or sacrifice quhilk thay offer in thair kirkis, from thame. The greikis feinzeit, Campos Eliseos, for the gude efter this lyf, and loca ta [...]tarea, for the vickit: sall ve say thairfore that the Christianis hes learnit of thame thay thingis quhilk thay beleue of the glore of Paradise, and paynis of hel: The Gentilis had templis, preistis, and sacrificeis, and zit thair vil na man be sa fulish as to think that the Christianis hes learnit to haue sik thingis at thame. Ze se to quhat end and impietie this zour argument dois tend, that is, that not onlie ve reiect the ceremone­is of the Messe, bot ve refuse lykuyse to be­leue thay thingis quhilk the Christianis tei­chis of Baptisme, of heauin and hel, to the qu­hilk infidelitie ze haue bro [...]ht manie in Scot­land alreddie be the preaching of zour neu Euāgel: Gif ze had red the ancient vrytters ze vald haue learnit, hou that the Deuil, quha aspyris euer to be lyk vnto God, desyris maist cheiflie to be vorschippit in that sam self ma­ner, quhairin he seis god vorschippit, that is vith lyk ceremoneis and sacrificis, as maist cleirlie testefeis Tertullian. ‘[Diabolus res sacramentorum in Idolorum mysteriis aemu­latur,Tertul. de scrip. haere tingit ipse quosdam vtique credentes & fideles suos, signat in frontibus milites su­os, celebrat panis oblationem, habet & vir­gines, habet & continentes, Denique in Ro­manis illis Sacerdotalibus officiis, insignibus, [Page] & priuilegiis morositatem illam Iudeae imi­tatus est.]’ The deuil sayis he lauboris to ha­ue tha; thingis quhilk ar contenit in the sa­cramentis, In the mystereis of the Idollis, he veschis or baptesis sum as his beleuaris and faithful Disciplis, he markis his s [...]ldartis in the forret, he celebratis the offering of breid and vyne, he hes virginis, he hes continent personis: to beschoit he hes follouit that cummersum number of th [...] Iudical ceremo­neis, in thaj officeis, bages, ād priuilegis of the Romane preistis, meaning of thame quha var [...]nstitute be Numa Pompilius. And S. Au­gustin maist learnitlie ansueris to zour obie­ction that the Ceremonie or sacrifice is not euil, becaus it is vsurpit be the gentelis and infidellis, bot becaus it is vsurpit be thame to ane vrang and peruersit end, to vit for the ho­noring of thair Idollis, sua that the self same thing being applyit to the honor and seruice of god, is gude and louabill, [Qui Christia­nas literas vtriusque testamenti legunt, non hoc culpant in sacrilegis ritibus paganorum quod construant templa, & instituant sacer­dotia, & faciant sacrificia,August. epist. 49 sed quod haec Idolis & daemonibus exhibent]. Thay quha reidis the Christian vryttingis of the neu and auld testament, reprouis not this in the sacrilegi­ous ritis of the paganis, that thay big kirkis and institutis preistis, and makis sacrificis, bot becaus thay do all thir thingis to honor Idollis and the Deueillis. And in the same pla­ce. [Page 49] ‘[Cum haec exhibentur Deo secundum eius inspirationem atque Doctrinā, vera reli­gio est: Cum autem demonibns secundum eorum impiā constitutionem, noxia supersti­tio.]’ Quhen thir thingis ar geuin to god, or dedicat to his seruice, according to his inspira­tion and doctrine, it is treu religion, Bot qu­hen thay ar dedicat to the Deuillis accordīg to thair vicked constitutiō, it is verie hurtful su­perstition. And S. Ierome,Hiero. lib. 2. contra Iouin. ‘[Sicut ergo virgini­tati verae nō preaiudicat imitatio virginū dia­bolicarū, nec veris Ieiuniis, Cossorum, Isidis, & Cybeles, & sicut signa quae faciebat Moyses imitabantur signa Aegyptiorum, sed non erāt in veritate, ita per omnia quae in aemulatio­nem Dei facit diabolus, non nostrae Religio­nis superstitio, sed nostra arguitur negligentia id facere nolentium, quod bonum esse etiam saeculi homines non ignorant:]’ Thairfoir as the Imitatione of the Virginis of the Deuill, preiudges na thing treu virginitie, nor zit the fastingis quhilk var institute in the names of the Idolis Cossi, Isis, and Cybele, And as the miraclis of the Aegiptianis, var lyk the mira­clis that Moysesvrocht, bot var not miraclis in verie deid, Euin sua our religione is not con­uict as superstitious be all thay thingis quhilk the Deuil dois throuche aemulatione of God, bot rather our negligence is rebuked becaus ve vill not do that quhilk the men of this varld misknauisnocht to be gude: Sua ze may persaue hou vane this zour obiectione is [Page] quhilk ze serfurth to the pure pepill as ane maistsure and infallibil argument to vithdrau thame from the halie sacrifice of the Mess.

Giff the Mess in substance aud ceremoneis con­tene the maner hou God suld be vorshipped in­stitut be Christ, as the Papistis sayis, quhy say thay not thair Messis in the vulgar tounge that the simpil pepill quha vnderstandis not latine may be edifeit thairbie: for it vas bot ane moc King of God that igno­rant pepill sat done befoir god babling in ane strange langage tha thingis quhilk thay vndirstud not, seing it is vreittin, gif I pray vith my toung, my spreit pray [...]s,S. Paul. 1. Cor. 14. bot my mynd vantis the fruit: quhat than? sal I pray in spreit? bot I sall pray in my mynd also: And hou sall he quha suppleis the place of the Idiot, ansuer Amen to thy benedictioue, gif he vndirstand the not?

Thair be tua Kynd of prayeris in the kirk, the ane is priuat, quhilk euerie man sayis be him self: the vthir is publik quhilk the pre­istis sayis in name of the hail kirk: As to the priuat prayeris, na Catholik denyis, bot it is verie expedient that euerie man pray in his auin toung, to the end he vndirstand that qu­hilk he sayis, and that thairbie the interior prayer of the hairt may be the mair valk in nit, and conseruit the bettir, and gif onie man [Page 50] pray in ane vther toung, it is also expedient that he vnderstand the mening of the vordis at the lest. For the quhilk caus in the Catho­lik kirk the parentis or godfatheris ar obleist, to learne thame quhom thay hald in baptisme the formes of prayeris, and Beleif, and in­struct thame sufficientlie thairin, sua that thay vndirstād the same: Albeit the principal thing quhilk god requiris is the hai [...]t, that suppois he quha prayis vndirstand nocht perfytlie the vordis quhilk he speikis, zit god quha lukis in the hairt, vill nocht lat his prayer be in va­ne. As to the publik prayeris of the kirk, it is not necessar that the pepill vndirstand thame, becaus it is nocht the pepill quha prayis, bot the preistis in the name of the hail kirk, and it is aneuche that thay assist be deuotione lif­tand vp thair myndis to god or saying thair auin priuat oraesonis, and that be thair deuo­tione thay may be maid participant of the kirk: As in the synagogue of the Ieuis, the peopill kneu not, quhat all thay cerimoneis signifeit, quhilk vas keipit be the preistis and vtheris in offering of thair sacrifices, and vther vorshipping of God, and zit thay did assist vn­to thame, ze sum of the preistis thame selfis miskneu the significatione of thir cerimo­neis: Than gif it vas aneuche to the pepill to vndirstand that in sik ane sacrifice consisted the vorshipping of god, suppois thay had not sua cleir ane vndirstanding of euerie thing that vas done thairin, sua in the catholik kirk, [Page] quhen the people assistis to the sacrifice of the Mess, thay acknaulege that thairbie god is vorshippit, and that it is institute for the re­membrance of Christis death, and passione, Albeit thay vndirstād nocht the Latine toung zit thay ar not destitut of the vtilitie and fruit thairof: And it is nocht vithout greit caus that as in the inscriptione and titil quhilk Pilat fixed vpone the croce of Christ Iesus, thir thre toungis var vrittin latine, Greik, and Hebreu, sua in the sacrifice, and publik prayeris of the kirk, thay ar cheiflie retenit, for the conserua­tione of vnitie in the kirk, and nationis amāg thame selfis: for gif al thingis var turnit in the propir lāgage of euerie cuntrey, na man vald studie to the latine toung, and thairbie al communicatione amangis Christiane pepil vald schortlie be tane auay, and thaireftir greit barbaritie inseu. Mairatour sik publique prayeris and seruice ar keipit mair perfytlie in thair auin integritie vithout al corruptione: for gif ane natione vald eik, or pair onie thīg, that vald be incontinent remarkit, and repro­uit be vther nationis, quhilk culd not be, gif euerie natione had al thai thingis turnit in the auin propir langage, as ze may se be experien­ce, gif ze vald confer the prayeris of zour de­formit ki [...]kis, togidder vith the innumerabil trāslationis of the psalmes, quhilk ar chaingit according to euerie lāgage in the quhilk thay ar turnit. It is not than vithout greit caus, and ane special instinctione of the halie Ghaist [Page 51] that thir toungis foirspokin hes bene retened as thay vil be retenit to the end of the varld. And quhen the Ieuis sall imbrace the Euāgel, than sal the sacrifice, and vther publik praye­ris be in the hebreu toung, according to that quhilk I said befoir, that on the Croce of Christ thaj thrie toungis onlie var vrittin, to signifie that the kirk of Christ suld vse thay thre toungis cheiflie in his vorshipping, as the neu, and auld testament ar in thir thre to­ungis in greitast authoritie amangis al pepill. Nou to cū to the first pairt of zour obiection, ze proue na thing except onlie that he quha prayis suld nocht be aluterlie rude or ignorāt of that toung in the quhilk he prayis, quhilk I do alreddie grāt to zou, As to thevthir pairt of zour argument, I confess indeid that that pla­ce aucht to be vndirstand of the publique prayeris of the kirk, bot zit it seruis nathing to zour purpose, bot is rather repugnant to the same, and prouis that the cōmon serui­ce of the kirk vas nocht than in the vulgar langage quhilk euerie man vndirstude, bot in ane vthir langage quhilk vas nocht sua com­mone to euerie man. For the vndirstanding of this I reid in Chrysostom,Chrysost. in 14. prio. ad cor. and vther anciēt vryttaris that amangis vther giftis quhilk vas in the primitiue kirk, thair vas also the gift of prayer, quhilk cōsisted in this, that quhen the Christianis var gathered togidder, thay quha [...]ar indeued vith this gift kneu quhat thing [...]as maist expediēt to be asked at God, quhilk [Page] thay craued in name of the haill kirk. Nou be­caus it vas expediēt to the haill kirk to vndir­stand that quhilk thay prayed for, S. Paul desy­ris him quha ressauis this gift, to craue at God the grace of the interpretatiōe of the same, for the quhilk caus he sayis that he quha spekis vith ane toung,S. Paull. 1. Cor. 14. he spekis to God, ād nocht to men, ād eftiruart, He quha propheceis is gretar nor he quha spekisvith toungis except that he interpreit him self, that the kirk may be edi­feit. Nou sen this gift of prayer remanis nocht zit in the kirk, bot all thingis quhilk ve craue of God ar put in certane formes of oraisonis, it is nocht necessar that he quha prayis in na­me of the kirk, declair his prayer at that tyme to the pepil, Bot it is aneuche that it be declai­rit be ordinar sermonis and exhortationis, and vther sik menis, to the eff [...]ct that the pe­pill be instructed quhat ar thay thingis quhilk the kirk in hir publique and ordinar prayeris crauis at God, quhilk is done at all tymes in the Catholique ki [...]k. As in the tyme of Pasche the pepill knauis that all the prayeris tendis to louing and thankesgeuing to god for the benefeit of the redemptione of the varld. At Vitsonday, that the praying [...]ēdis to the inuo­catione of the halie spirit, and sua furth of the rest of the seasonis of the hail zeir. Nou that S. Paul forbiddis nocht the publique seruice of the k [...]k to be done in ane toung quhilk is nocht vulgare to the haill pepill, ze vill esi­lie vndirstand gif ze pleis to note diligentlie [Page 52] this distinctione that almaist in euerie natio­ne thair vsis to be ane vulgar toūg quhilk euerie man speikis, and ane vther toung quhilk is nocht commone to all bot to the maist lear­ned, as testifeis S. Hierom in his commentaris on the epistle to the Galatianis that the Gala­tianis had thair auin vulgar toung,S. Hierom cont. in ep. ad Gal. and by that the greik toung, and throuche the haill Orient albeit thair vas ane greit nomber of vulgar toungis, zit the greik toung vas com­mone to thame all.Beda in desc▪ Brit. And Beda in the descri­ptione of Britanie vryttis that thair is fyue toungis in it, the Inglishe toung, The Britonis toung, the Scottis toung, the pichtis toung, and the latine toung, not that the latene toung vas vulgare to onie pepill of Britanie, bot becaus it vas commone to thame all: and for that caus it is callit thair toung: Sua Sanct Paull quhē he vill that the seruice of the kirk suld nocht be in ane strange toung, he menis that it suld nocht be in ane toung quhilk is alluterlie strāge and barbar, bot in ane toung quhilk is nocht aluyse vnknauin to the pe­pill, as throuche the haill Orient vas the greik toung, and the hail Occidēt the latene toung: The quhilk interpretatione is gathered maist cleirlie, becaus that euin in S. Paulis dayes throuche all the Orient the publique prayeris and seruice of the kirk, vas in the greik toūg Albeit thair vas innumerabill vulgar toungis amangis sa monie pepill, and thair is na pro­babilitie that euerilk cuntrey did thane turne [Page] the scripture quhilk vsed to be red in the pu­blik seruice of the kirk in thair auin vulgar toung, not zit can thair be onie argument produced that sua hes bene done. In lyk ma­ner in the Occident sen the fayth vas first plā ­ted, ve find na vther toung to haue bene vsed in the publique prayeris of the kirk bot the la­tene toung, Albeit euerie natione by the la­tene toung quhilk is commone to all, haue thair auin vulgar toungis. And S. Augustine testifeis that in his dayes throuch al Afrik the commone seruice of the kirk vas in the late­ne toung,August. epist. 11. and hou be the changeing of ane vord quhilk befoi [...] vas accustumed ane greit sklander, and tumult of the pepill did vpryse. Mairatour quhen S. Paull sayis, he that sup­pleis the place of the Idiot hou sall he ansuer Amen to thy benedictione, gif he vndirstand the nocht, he schauis that sic benedictiōs vas not accustumed to be in the vulgar toūg cōsi­dering S Paul callis him ane Idiot quha vn­derstandis onlie his auin vulgar toung, And requiris, or rather supponis that in the ser­uice of the kirk thair suld be ane vthir to sup­plie the place of the Idiote, that is that suld haue farder vndirstanding and intelligence of that toung in the quhilk the seruice of the kirk is said. Bot giff the seruice had bene do­ne in the vulgar toung, thair mistered na man to haue suppleed the place of the Idiot: Than Sanct Paull schauis maist cleirlie that sic ser­uice vas not exercised in ane vulgar toung, [Page 53] bo [...] in ane vther quhilk vas not commone to the haill pepil, sik as is the latine toung, as said is, in Scotland, and throuch the hail Oc­cident: Albeit it vas not in the contrare ex­tremitie strange, or barbaruse. Bot sen ze haue euer mair this place in zour mouthe, and dissa­uis thairbie the pure peopil, I am constranit to schau that in zour neu deformed kirk it is alluterlie peruerted be zou, and the rest of the minister is, becaus quhair the greik and latene text hes, He quha suppleis the place of ane Idiote hou sall he say Amen, zour ministeris of Geneua in monie of thair By bilis, hes turnit it maist deceatfullie and malitiouslie, he that is ane Idiott hou sall he say Amen: euin as gif thair var na difference betuix ane Idiot and him quha suppleis the place of ane Idiot. Mairouer the benediction to the quhilk S. Paull sayis Amen, suld be ansuered, is nauyse practised in zour deformet kirkis and nather zour Idiotis, nor thay that suppleis the place of zour Idiotis Ansueris Amen, as Sanct Paul vill haue ansuered, bot ze hane turnit Amen in So be it, quhilk is plane repugnant to his me­ning, and the practeise of the haill kirk, sen ze can not excuse zour selfis to say that S. Paul vrait to thame quha spak the Hebreu toung, as Amen is Hebreu considering he vraitt to the Corinth. quha had thair publique seruice in greik, and not in hebreu, geuing vs ane sufficient argument, that that vord Amen aucht to be retened in al langages, as it hes [Page] euer bene retenet befoir zou amang all Chri­stian men. And as the Euangelistis quha vreit in greke and thay quha turned the Euangelis out of grek in latene hes in lyk maner retened it, zea, ze zour selffis in zour bybillis sumty­mes persauing that vtheruyse ze vald be moc­kit be all men, ar compellit to retene it, as in the versione of the fourtene chaptour of the first to the Cor. He quha suppleis the roume of the vnlearned hou sall he ansuere Amen, giff ze had turned hou sall he ansuere Sobeit all the varld vald haue lachin at zou, And qu­hat thing can be thocht mair vane nor to tur­ne tha vordis of Christ Amen Amen dico vo­bis, Sobeit Sobeit I say vnto zou: Thairfoir ze aucht to beleue that it is nocht vithout ane greit mysterie that S. Paul and the Euan­gelistis hes euer retened this vord Amen, and that nane vther sen thair dayes hes bene sua bauld as to turne it in onie vther langage, In­safar that the maist learnet S. Augustine vry­ttis that it is nocht lesum to turne Amen in onie vther vulgar langage vithout the sklan­der of the hail kirk.Aug. epist. 188. & 2. de doctrina Christ. cap. 10. Hou may ze than pur­ge zour selfis, bot in the turning of Amen in zour neu [Sobeit] ze vald appeir to haue be­ne vysar nor S. Paull and the Euangelistis, and that ze haue sklanderit the haill kirk, nocht being mouit thairto be onie ressone, except onlie to mak professione that ze ar schisma­kis, and vill haue na thing commone vith [Page 54] Christis kirk: For as concerning the vndirstā ­ding of the pepill quhilk ze allege for zour defence, Thay vnderst [...]d [Amen] als veill as nou thay do sobeit, and albeit thay had nocht vndirstand it, zit thay var nocht of sua grose ane spirit, bot thay micht haue learned it in les not half ane zeir. Bot to cōclud the mater I vil discouer the craft of Sathane be the quhilk he hes induced zou to turne, Amē in zour So­beit. In all the prayeris of the vniuersall kirk in quhatsumeuer pairt of the varld to our dayes, at the end of all oraisonis and be­nedictionis vsed euer to be ansuered Amen, quhilk is ane hebreu vord, to signifie that the Ieuis at the end sall imbrace the Christiane religione, and that in thame the militant kirk in ane certane maner sall be concludit, and endit: quhair of ve mak ane daylie professio­one, quhen for the conclusione of all our pra­yeris ve vse euer to say Amen, And protestis that the prophecie of Christ salbe accomplis­hed of ane scheipfald and ane pastore: And that the Ieuis albeit thay be reiected for ane tyme as vrytis S. Paul,ad Rom. 11 zit thay sal nocht be reiected for euer, bot at the last salbe gathe­red in the scheipfald of Christ: Bot ze, as ze haue denyed the fulfilling of the prophecies of the calling of the gentiles, and the vniuer­salitie, and visibilitie of the ki [...]k and kingdo­me of Christ, sua be the turning of, Amen, in Sobeit ze protest that the prophecie sall not [Page] be compleit of the calling of the Ieuis, and conuersione of thame to the Christiane fayth this is the craft of Sathan in zou, quhairbie he laboris to mak all thingis fals, quhilk hes bene foirspok in of Christ ād his eternal king­dome, that he may thairbie estableis the king­dome of the Antichrist. God grant zou gra­ce to acknaulege zour blindnes, and to deli­uer zour self out of the snare of sathan be vn­fenzeit repentance. Amen.

Bot quhairfoir reseruit the Papistis the Bybil in ane langage vnknauin to the people, quhairbie thay var defraudit of thair saluatione, and of the confort quhilk thay micht haue had be reiding of the sam, and turnit it not in thair auin Mother toung, as ve haue done in our reformit kirkis?

I se in zour deformit kirkis the Bybil, be priuat men not hauing commissione of the kirk nor knaulege of the scripturis, turnit in the inglishe toung, peruertit in infinit places: Albeit it aucht to be referrit to the delibera­tione of the hail kirk Catholik, and aduyse of the halie ghaist, quhidder it suld be trans­lated in al langages or not? be ressone thre onlie, to vit hebreu, greik, and latine var vreit­tin vpone the Croce of Christ Iesus be instin­ction of the halie ghaist. Thair ar lykuyse monie formes of speiking maist propir and sententious in the hebreu, greik, and latine toungis, quhilk ather tynis the grace, or ane greit pairt of the strenth, gif thay be transla­ted in vthir mair rude langages, or ellis requi­tis [Page 55] lang circumscriptionis, quhilk be diuerss interpretoris vil euer be changeit vith greit danger of the lossing of the treu mening of the halie spirit: Bot the vay quhairbie ze ha­ue deceaued the people drauing thame from obedience of Christis halie kirk, saying that scho hid from thame the buke of lyf, quhilk gif thay red, thay suld be als learned as ather the Preistis, or Freiris, vas maist lyk the first tentatione of Eua in Paradise,Gene. 3. quhairbie scho vas puft vp vith desire of knaulege to brek goddis commandiment: Becaus lyk as ane vnlichted candel schauis not to onie man in ane mirk nicht the danger of the vay, albeit he beir it in his hand, sua the vryttin buke in his hand quha hes not the special grace of god to expone the same vithout errore, makis not the vay manifest quhilk leidis to saluatio­ne: And do ze not think that it is als vnseimlie ane thing, that ane vyf quha suld be occupeit vith the Rok, or ane Soutar, or Skynnar suld reasone quhidder the general Concile of the vniuersal kirk, and hail Clergie of Christiani­tie hes interpreit the vord of god treulie, as that Sardanapalus sat amang vemen doing tha thingis quhilk apertenit to thair vocation onlie, sua the greit abhominationis com­mittit be the gentilis in sensibil erroris, ar nou committit spiritualie be zou last rissin vp He­tetikis. And it is knauin hou in Almanie sum be the exemple of Lot, vald haue committed incest, vith thair auin dochteris, becaus thay [Page] fand that vryttin in the bybil: And Lauter him self published, that euerie man eftir the exem­ple of Abrahame, as thay red in the scripture micht ly vith thair auin hyre vemen in place of thair vyfis, pronuncing his maist notabil sentence agreable to the libertie of his neu Euangel [si non vult vxo [...], veniat ancilla] Reid Staphylus,Lauterlib. de voto & continent. and ze vil find, quhat abusis hes cū ­mit in the cuntrey of Almanie, sen euerie mā had libertie to reid the Bybil in his auin vul­gar langage: As quhair ze say that the people vas defraudit of the vord of lyf, and t [...]eu fude and nuriture of thair saulis, zea abuse zour au­ditoris, becaus the mystereis of our fayth, and the commandis of God var declair it, and ma­id manifest vnto thame mair esilie be prea­ching and teaching, nor be reiding of the By­ble: Vtheruyse thay quha can not reid culd not attene to saluatione: And gif it var neces­sar that al men suld reid the Byble, thay suld not reid it in the Inglis [...]e or onie vulgar to­ung, bot rather in the Hebreu, or Greik to­ung in the quhilk it vas vreittin: becaus in the reading of it in another toung thay man re­pose thame felfis vpone the fidelitie of him quha hes turnit it in sik ane toung, and sua can neuer haue onie certane assurance, cōsidering he quha hes turnit it, hes bene bot ane man, and micht haue faillit: Q [...]hairof necessarlie I conclude that ather the people man repose thame selfis on the instructione of thair pastoris, or ellis gif thay vil not be content [Page 56] vith the instructione of thair Pastoris, except thay reid the Byble, thay man al begin to stu­die to Hebreu, and Greik, to the effect that thay may reid the Byble in thaj toungis, qu­hairin, thay ar assurit, thay var vryttin vi­thout onie errore.

BOt quhair reidis thou that it is lesum to the Pa­pistis to adorne thair altaris sa sumptuouslie vith precious stanes, vith sa monie touallis, and to haue sic consecrat chalices of Gold and siluer, quhilk vas abused be the preistis and freris to the greit hurt of the commoneveill, And hou can thou de­ny bot the Papis of Rome hes borrouit from the gen­tiles the superstitious maner of adorning kirkis vith gold siluer and precious stanes, quhilk God hes not cō ­mandit nor apoynted in the vrittin vord.

Suppois in the Dayes of the Apostlis, and during the greit persecutione of the Empero­ris of Rome, the Christianis conld nocht haue tyme to buyld sua notabill kirkis as thay vald haue desyrit, nor zit to adorne thair altaris vith ornamentis of gold and precious sta­nis, being oftymes constrainit to fle out of ane place to another, and to lurk in couis vndir the erd, and thair to vse the exer­ceis of thair religione, zit quhen it pleased [Page] God to tak auay the persecutione, and illu­minat the hart of the Emperore Cōstantinus Magnus to imbrace the Christian religione and to be ane instrument of the furthsetting of it, than as the Christianis began to big ma­ist magnifict templis, sua began thay to ador­ne thair altaris vith gold and pretious stanes, and to cleyth thame maist richelie and to mak Chalices of gold and siluer in mair quantitie and aboundance nor befoir. For lang afoir Constantinus Magnus the Christianis in thair sacrifices vsed to haue Chalices of gold as a­mangis vtheris vitnessis the learnet Poet Pru­dentius descryuand the persecutione of Deci­us, [Soletis (inquit) conqueri, saeuire nos iu­sto amplius,Prudent in Laurent. quum Christiana corpora, plus quam cruente scindimus: abest atrocioribus censura feruens motibus, blandè & quietè efflagito, quod sponte obire debeas: hanc esse vestris orgiis, moremque & artem proditum est, hanc disciplinam faederis, libent vt auro Antistes, argenteis scyphis ferunt fumare sacrum sanguinem, auroque nocturnis sacris adstare fixos cereos] ze vse sayis the cruell Emperore Decius to complane that ve ar mair cruell than becummis vs, quhen ve caus ryue and destroy the bodeis of Christiane men vi­thout mercie, ve vil nocht vse sa exorbitāt and horribil crueltie, ve craue vith plesandnes and tranquilitie, that quhilk ze suld do vil­linglie: Thay say that this is the maner and fassone of zour sacrifices thay say this is the [Page 57] discipline of zour couenant, that the Bischo­pis makis sacrifice in veschelis of gold, that the halie and consecrat blude is offerit in coupis of siluer, and that in the euening or nichtlie seruice the torchis ar set in chan­deleris of gold.Ruff. lib. 9 Reid gif ze pleis Ruffinus, and thair ze vill find hou Constantinus Magnus did erect sa monie notabill templis and ador­ne thame vith all kind of rich and pretious or­namentis, ze vill find hou that the halie vo­man Helena his mother did decore the Altaris vith maist riche touallis and pretious stanes, and chalices of gold and siluer. Reid S. Chry­sostome, and thair ze vil find also hou that the altaris vas vont to be ornit vith veluot,Chrisost homil. 51 in Math. opt. lib. 2. contra par­me. and sil­kis ād vith touallis of clayth of gold and vith chandelaris of gold: And Optatus Mileuitanus vritand aganis the heretik Parmenianus the kirk sayis he, hesmonie ornamētis of gold and siluer:Opt. lib. 6. and obiectis to the donatistis, that thay had cōmitted ane maist horribill cryme that thay had brokin the chalices quhilk did cōte­ne in thame the blude of Christ and dissoluit thame in peces, sua that the gentiles did by thame to mak veschellis in the quhilk thay micht offer sacrifice to thair Idolis, ô î sayis he, ane cryme quhilk vas neuer hard befoir, to tak from God, and to giff to ane Idole.

And S. Augustine vrittis that ve haue monie veschellis,August in ps. 113. and instrumentis quhilk ve vse in the administratione of the sacramentis,S. Ambros. 2. de offic. cap. 28. the quhilkis ar consecrat and halie, becaus [Page] of the halie ministerie to the quhilk thay ser­ue:Ambros. lib. 2. de of ficiuc. 28. And S. Ambrose vrittis that in sum caices ve may breke and sell euin the halie veschel­lis quhilkis ar cōsecrat and hallouit: The kirk hes gold sayis he, nocht to keip it, bot for the necessitie of the pure (Tunc enim vas Domi­nici sanguinis nosco, cum in vtroque video redemptionem vt calix ab hoste redimat, quem sanguis ab hoste redemit) that is than I acknauledge the veschell that contenis the blud of the lord, quhen in thame bayth I be­hald the pryce of redemptione, that the Cha­lice may redeme him from the ennimie, qu­hom the blude hes redemit from the ennimie. And Athanasius vryttand of the persecuti­on of the Arrianis,Athana. in epist. ad Marcum. vitnessis that the Ar­rianis had tane auay all the vestimentis, and vther ornamentis of the kirk:Athanae. in vita An tonii. And that thair persecutione and violence vas sua greit that thay prophaned the halie veschelis and Chalicis be the polluted handis of the genti­les: And Gregorius Naziāzenus being accused be the Arrianis,Nazian. in oratione de Arrianis & seipso. schau me sayis he, quhais blu­de I haue mixed vith the blude of Christ? me­ning of the Arrianis quha in the tyme of the sacrifice vas the caus of sa monie murtheris in the kirk, and of the spilling of Christis blude out of the Chalices, in the quhilk it vas offerit sua that the blude of thame quha var slayne vas mixed vith the blude of Christ be thair persecutione, schau me sayis he, quhair I haue exposed the Chalices quhilk at depute [Page 58] to the sacrifices, quhilk, it is nochr lesum, to the pepill to tuiche, to be tuiched and conta­minat be the handis of the infidelis, as ze haue done? ze quha callis zour selfis Protestantis ze se quhais futstoppis ze follou in breiking of the Chalices, and spulzeing of the kirkis. And vnles ze cum to repentance, ze may be assured of na vther reuard, nor the Arrianis, and infi­delis hes gottin befoir, quhilk is the inquens­hibill fyre of hell. And in this varld ze vill nocht eschaip the vraith and iust iudgement of God mair nor vtheris quhais futstoppis ze follou.Victorvti. lib. 1. de per secutione vandal. Victor Vticensis descryuand the perse­cutione of the Vandalis vrittis that Ginseri­cus king of the Vandalis did send ane callit Proclus to spulzie the kirkis, quha obeying his masteris commādiment tuke the couerin­gis of the altaris, and maid vnto him self of thame sarkis and hoise: bot a lytill eftir he did eate out his auin toung, and de be ane maist filthie and horribil death.Theod. li. 3. cap. 37. Theodoretus vrit­tis in lyk maner of ane callit Phymelicus ane danser quha had bocht ane halie vestiment of gold a [...]d silk, the quhilk Constantinus had geuin to the kirk of Hierusalem, and did put this vestimēt vpone him and danse in it, quha did fall incontinent to the erd and de maist miserabillie be the iust iudgement and puni­tione of God: quhairof I counsal zou to tak exemple in tyme: And sen the Ieuis in the auld testament be the command of God, had sua coistlie and riche apparellis in the tempill of [Page] Hierusalem quhilk vas bot ane schaddou and vmbre, hou can ze eschaip to be iniureous vnto Christ, sen ze vill that the kirkis quhilk ar dedicat to his honore be alluterlie destitute of all precious and riche apparell, and that zour auin priuat housis be mair magnifict nor the house quhilk is dedicat to the hono­ring and vorshipping of god. Ve haue nocht learned the maner of the apparelling of our kirk is of the infidell Gētiles as ze say, bot ra­ther the infidelis hes lerned that from the pe­pill of god, as Numa Pompilius did learne ane greit pairt of tha thingis quhilk he ordinit in the Citie of Rome for the vorshipping of the Idolis out of the bukis of Moyses. Ze of the lau of nature it self, all nationis hes vniuersalie learned that the tempillis quhilk ar dedicat to the vorschipping of god, aucht to be deco­red vith greit magnificence, and exteriour ap­parell, nocht that god hes mister of onie sic thing, bot for declaratione and testificatione of our deuitie and subiectione vnto him, and als to excitate, and valkin our dull nature be sik exteriore thingis as ar subiect to our eis to deuotione and pietie, And euin as the kirk mi­litant is ane certane image and liknes of the kirk triumphant, sua according to our vaik­nes and imbecillitie, be the exteriore ornamē ­tis of gold, precious stanes, and vther thingis, quhilkis ar in our kirkis ve do declair the greit affluence and aboūdance of all Ioy and consolatione quhilk is ar amang the halie san­ctis, [Page 59] and angellis of heuin, quha triumphis in glorie, sua ze appeir to me, mair rude and bar­bare, nor ar the gentiles thame selfis, conside­ring ze vill that thair be na difference betuix zour kirkis, and als monie noult faldis, as ex­perience it self dois teache. Nou that this de­coring and apparelling of kirkis, hes euer be­ne accustumed be all Christiane pepill, it is maist cleir and manifest to all thame quha pleisis to reid the ancient vrittaris as Ruffi­nus quha vritttis as said is that Constantinus Magnus,Ruffin. l [...]. 9 cap. 10. hauing obtened victorie ouer the ty­rane Macētius did imploy him self to buyld maist sūptuous and magnifict kirkis exornād thamevith al kynd of apparell as also his mot­her Helena quha gaue sindrie veschellis of gold decored maist richelie vith pretious sta­nis. Reid Theodoret,Theod. li. 8 de curandis graecanicis affectioni­bus. and ze vill find hou ri­chelie the tempillis in that aige vas accustu­med to be apparelled. The sam is testifeit be S. Hierom vrittand to Heliodorus. Be Pauli­nus, be S. Chrysostom,S. Hiero­ad heliodo. Paulinus ī nat ali foe­licis. be Optatus, be Am­brose, be Gregorius Nissenus, be Athanasius, be Gregorius Nazianzenus, be Prudētius, and all vther ancient vrittaris. And, as is mani­fest of thir said authoris,Chryso. ho. 51. in Mat. Nissenus in laudibus Theodori martyris, Athana. in episto. ad Marcum de Arrianis, Nazianzenus in orat. de Arrianis & seipso Prudentius in Laurentio. ze in spulzeing, and taiking auay the ornamentis of the kirk, fol­lou the futstoppis of Iulianus the Apostat, of the Arrianis, and of the Donatistis, quha did tak auay the veschellis of gold, and vther pre­cious [Page] ornamentis of the kirkis euin as ze do, albeit ze surpas thame sumparte in sic impie­tie, hauand maid gretar prophanatione of all sic thingis nor euer thay did, as is cleir to all thame quha plesis to cōpair thair vorkis vith zouris: I desyre that ze schau me of onie anciēt historie, that in onie aige the Christian men hes had sik kirkis, as ze haue nou in the real­me of Scotland, That is the bair vallis destitu­te of all kynd of ornament, vithout dure, vin­do, or ruffe. I am assurit ze vill neuer be abill to schau onie sic thing: hou can ze thane pro­fes zour selfis treu vorshipparis of god, quha vses sua manifest contempt of thaj places qu­hilk at cheiflie dedicat to his honore and vorshipping.

AR not the Papistis maist lyk the idolatrous na­ [...]iones quha dedicatis thair Kirkis to men, and vemen, euin as the gentilis did thairis to Diana, Apollo, and Iupiter.

As in zour formar obiectionis ze haue de­clarit zour selfis to be Gentiles follouing the exemple of Iulianus the Apostate, Porphyti­us, and vtheris, sua in this ze declair zour sel­fis to be Manichaeanis:Aug. li. 20 cōtra Fau­stum. for as restifeis S. Au­gustine, the Manichaeanis did obiect the sa­myn [Page 60] argument to the Catholiques in tha day is, and that thay had maid goddis of thair Martyris and erected templis vnto thame, To quhom S. Augustine did ausuer that our tempillis and kirkis ar onlie cōsecrat to god, as to god onlie sacrifice aucht to be offered, albeit thay be consecrat in memorie of the Martyris, to the effect as he sayes, that ve thank God of the victorie, quhilk he hes granted to thame, and that throuch the re­membrance of sic places, our cheritie may be kendilled touard god, and his halie Martyris and that ve may be helpit be thair prayeris, and be maid pairtakaris of thair merites: vtheruyse ve vald be Iudged ingrate giff ve did nocht thank god of the greit benefeit­tis quhilk he hes granted to thame, thay be­ing membirris of ane bodie vith vs: cheiflie sen thair victorie dois proceid from the strenth and efficacie of Christis blude: Thair­fore quhen ve dedicat tempilles vnto god in the quhilk the memorie of Martyris, and san­ctis suld be obseruit and keipit, ve do ane ma­ist speciall honore vnto god, extolling the vi­ctorie of the croce, quhairthrouche the Mar­tyris and Sanctis hes triumphed ouer thair ennemeis: As ze be the contrare in taking a­uay all sic memorie, vill not acknaulege the victorie of the Croce, and obscuris it sua me­kill as ze may: Sua ve call nocht the kirk of Paull or of Petir, becaus that it is dedicat to Petir or Paul, bot becaus it is dedicat vnto [Page] god for memorie and honore of Petir and Paull, as ve call not ane altar of Petir or Paul,Aug. lib. 20. contra Faustum. as Augustine teachis in the same place becaus that ve offer onie sacrifice to thame, for as he sayis to Faustus the Manichaeane, qu­hen hard thou onie preist sayand I offer vnto the Petir or Paull? bot ve offer onlie vnto god, albeit ve offer vnto him for the memorie and honore of S. Petir and Paull: sua zour obie­ctione proceidis of plane ignorance, sen ze impugne the Catholique religione befoir ze vndirstand it, This this vse and custume hes euer bene keipit sen the beginning of the kirk,Aurelia. in vita mar­tialis. it is maist cleir and manifest of all histo­reis, Aurelianns Discipill of Martiall, ane of the seuintie tua Discipillis vrittis that he did caus buyld ane kirk to the honore of S. Stephane the first Martyr, in Limoges ane tou­ne of France, quhilk kirk standis vnto thir dayes:Abdias in vita S. lo­annis. Abdias in the lyff of S. Iohne the Apo­stle testifeis hou that in the toune of Ephe­sus thair vas ane kirk buyldit to the honore and memorie of S. Iohne: And Anacletus quha vas neir the Apostlis dayes testifeis that Mar­cus in the toune of Alexandria caused buyld an tempile dedicat to the honore and me­morie of S. Petir: And clemens S Petirris scol­lar vitnessis hou that ane nobill man in the toune of Rome callit Theodosius did mak a­ne kirk of his anin hous to the honore also of S. Petir:Damasus [...]n vitispō ­ [...]ificum. And Damasus testifeis hou that Calixtus quha vas in the aige of Tertulliane [Page 61] did erect ane kirk in the toune of Rome to the honore of our Ladie: And Cōstantinus the Emperour as vitnessis Sozomenus did the lyk in Constantinopill.Sozome [...]ꝰ lib. 7. ca. 5. And hou that be the help of our Ladie that toune at sindrie tymes hes bene deliuerit from dangeris. I micht produce vther innumerabill exemplis gif I plai­sed as of Helena, Pulcheria, Iustinianus and vtheris: Sua ze suld be eschamed to impugne that quhilk according to goddis vord hes be­ne established be all Christiane and godlie men befoir zou. And zit zour Centuriatoris of Almanie ar nocht eschamed to say,Centur. 7. cap. 6. that in place of the goddis, quhilk vas vorshipped be the Ethnictis, ve do bring in in our kirkis our Ladie and the Sāctis to be vorshipped be the Christianis, Euin as the Gentiles and Ma­nichaeanis vas vont to obiect: Ze Beza zour paraclete pronoūcis bauldlie his sentence, qu­hilk I am assurit all Christian mennis eiris vill abhore,Beza cō. in Act. 19. That the kirk of our Ladie of Lauret is euin [...] lik the tempill of Diana Ephesiorum, And that the lyk superstitione is vsed in tha­me bayth, sua gif zour Paraclet Beza had be­ne in the dayes of the primitiue kirk, quhen the gētiles obiectit vnto the Christianis, that in place of Diana and the rest of the goddis, thay brocht in our Ladie and the Sanctis: he vith the rest of his ministeris of Geneua vald haif bene maist fauorabill vnto thame ād vald haue approuit thair maist blasphemous calū nie to the quhilk the Christiāis did āsuer maist [Page] constantlie as amangis vtheris Theodoret, that our Martyris and Sanctis ar of gretar puissance and strenthe nor ar thair goddis,Theodoret lib. 8. de curādis grae­canicis affectionibus. becaus our Martyris, and Sanctis albeit thay be nocht goddis, hes eiected thair goddis out of thair tempillis, and for Iupiter, Bacchus, and vther goddis, ve haue Petir, Paul, and Thomas, be quhais names the tempillis ar na­med, quhair befoir thay var named be the na­mes of Iupiter, and Bacchus: And thairfoir giff ze pleis to reid the ancient vrittaris as Augu­stine, Hierom, and vtheris, ze vill find that thay vse to call the kirkis be the names of Pe­tir,Aug. lib. 1. de Ciuita. Dei, Aug. libr. 22. de ciuit. Dei. Paul, Iames, and vtheris, As Augustine in his first buke of the Citie of God quhen he vrittis, that the Gothis did forgiue al thame quha vsed to flie to the kirk of S. Petir for girth: And in the tuentie tua buke he callis the kirk of his auin toune, the kirk of S. Ste­phane:Hierom. de viris illu­stribus. And S. Hierome de viris illustribus makis mentione of the kirk of S. Clement in the toune of Rome: and all vther ancient vrittaris geuis in lyk maner testimonie to this vse of dedicatione of kirkis to the glorie of god, for memorie of Christis halie sanctis and martyris. Zour Centuriatores sayes that this maner of the buyldīg of kirkis begane at Cō ­stantinus Magnus,Cēturia 1. lib. 2. c. 10. bot thay ar conuict to be learis of that quhilk is said befoir: And the vniuersall consent of all nationis vill euer be ane sufficient argument for the condemnati­one of zour impietie: For to pretermit vther [Page 62] cuntreyis als lang as the memorie of Christ sall lest in the Realme of Scotland, salang tha­ir salbe the memorie of sum sanctis, for qu­hais memorie sindrie of the kirkis vas dedi­cat to the seruice of God, As S. Petirris kirk (in the toune of Megill) The kirkis of S. Geill, S. Duthes, S. Ringane, S. Mongo, S. Padie, S. Leonard in S. Leonardis colledge, and vtheris: Quhilk names it vill pas zour pouar euer to abolishe, except that as ze ar deliberat to cast doune the thrid part of all the kirkis in scotland as I heir reported, sua vith process of tymeze be resolut to cast thame all doune, and aboleise alluterlie the name of Christ Ie­sus out of the realme of Scotland.

BE quhat testimonie of scripture may thou proue extreme vnctione to be ane sacrament?

Nocht onlie in the Euangel of S. Marc,Marc. 6. quhair it is said that the Apostlis obeying the command of Christ eiectit deuillis, and oyn­tit monie seik vith oyle, and haillit thame: bot also in the epistle of S. Iames all thingis requirit to ane sacrament, ar maist lyuelie des­cryuit, to vit ane lauchfullie callit Pastore, ane Preist of the kirk, be quhais administratione it is geuin, the external element to vit oyle, representing the inuart grace of consolatione [Page] geuin be the halie Gaist, vith expres mentione of the effect of ane sacrament, to vit remis­sione of synnis, vith the forme of vordis per­tening to ane sacrament,S. Iames 5. to vit, prayer in the name of the lord (For thair it is vryttin gif, thair be onie seik amangis zou, lat him cal for the Preistis of the kirk, and lat thame pray vpone him, oyntand him vith oyle in the na­me of the lord, and the obsecratione of fayth sall haill him quha is seik, and the lord sal rai­se him, and gif he be in synnis, thay salbe re­mitted vnto him): Bot ze, becaus ze haue re­iected this sacrament, and refusis the consola­tione of the halie Ghaist, quhilk be the verteu of it, he vsis to gif to the faythful, aganis the maist horribil tentationis of Sathan, in the extreme hour of zour lyff,Caluin in lib. de refor ma. eccles. ze de for the grei­tast pairt, in desperatione: Iohne Caluine con­fessis him self that in the tyme of the Apostlis it vas ane treu sacrament, bot that nou it is na sacrament: Be the lyk ressone he micht ha­ue tane auay Baptisme, and zour Suppar from zou. Frere Martine Lauter zour foirgrandschir passed mair cannelie to vorke and did deny that euer S. Iames vrait ane epistle, or maid mentione of this sacrament, bot he micht ha­ue denyit alsueil the Euangell of S. Iohne: hou can ze than purge zour selfis of maist intole­rabill ingratitude to Christ, that vil nocht res­saue sua healthsum and profitabil ane sacra­ment, as he hes left vnto treu Christianis?

Thou he [...] alledgit in thy Ansuere tua thingis, [Page 63] quhilk in my iugement ar disagreand from the spirit of god, first that Presbyter, in the primiture kirk, vas ane preist, and leuit as ane kirk man, quhill as accor­ding to the signification of the greik vord, it is callit ane elder, sik as ve chuse zeirlie in our reformit Kir­kis. The secund is, that ze vald retene that vn­ctione, quhairof the Apostle spekis, the verteu thai­rof to vit corporall health, nou ceissing.

As to the first, it is manifest that in the pri­mitiue kirk (Presbyter) vas nocht tane for ane Soutar, Tailzeour, or Merchand hauand ane mechanik vocatione, zeirlie chosin, as ze do in zour deformit kirk,Tim. 1. epi. chap. 5. bot for ane Pastore beīg anoyntit. For S. Paul vryttis to Timothie [qui bene praesunt Presbyteri duplici honore digni habeantur, maxime ij qui laborāt in ser­mone & doctrina] Lat the Preistis quha reulis veill, be estemit vorthie of doubill honore, cheiflie thay quha trauellis in preching of the vord and teching, quhilk in nauyse can agrie to zour idiot Eldaris: And in the first chapter of the epistle to Titus, he callis the Bischop Pres­byter, quhair he sayis, for this caus I left zou in Creta, that ze may amēd tha thingis quhilk inlaikis, and apoynt in euerie toune, Presbyte­ros, that is,Tit. 1. Bischopis, as I haue ordinit zou to do, gif thair be onie giltles: for vnles Sanct Paull be [Presbyter] and (Episcopus) vndir­stude ane thing he vald nocht subioyne as ane caus of the former sentence, [Oporte [...] enim Episcopum irreprehensibilem esse] It is necessar that ane Bischop be vithout falt, [Page] &c. And gif ze vil reid bayth the greik, and latine vryttaris in Christis kirk, ze vil find that, presbyter, amangis the greikis is callit [ [...]] quhilk signifeis ane preist or sacrificatore, and amangis the latinis is callit (sacerdos) and that na man befoir zou did acknaulege sic Eldaris, as ze do, or that onie sic office at onie tyme hes bene in the kirk of god: sua I vald inquire of zou the caus, quhy in zour vrytin­gis in lating, ze vse nocht this vord, Sacerdos, to signifie him that ministeris the sacramen­tis, as euer al vryttaris and latinistis hes done befoir zou, quha euer hes tane, presbyter, and (sacerdos) for ane thing? As to the secund I meruel gretumlie of zour vilful ignorance, quha confundis the externall mirakil, vith the effect of this sacrament, quhilk is inuisibil and spiritual. For in the primitiue kirk to cō ­firme the fayth of thame quha ressauit this sa­crament, thair vas at the administratione tha­irof ane mirakil schauin, lyk as in the rest of the sacramētis: becaus thay quha al men kneu to be neirast approchand to deathe, vithout reparatione of health be onie kynd of natu­ral medicine, vas restorit to bodelie health, quhilk vas lytil les miraculous, nor gif thay had bene raised fra dede to lyff: Quh airfoir gif ze deny the verteu of this sacrament, be­caus the mirakil hes ceissit, ze sal deny inly­uyse that Baptisme is ane sactament: For as ve reid in the Euangel of S. Marc.Marc. 16. Thay qu­ha beleuit and var baptized in the primitiue [Page 64] kirk ressauit sic pouar that be the name of Christ thay e [...]ectit Deuillis, thay spak vith sindrie toūgis, thay handillit serpentis vithout onie hurt, quhilk verteu, as experience pro­uis, euerie baptized persone dois nocht ressa­ue in thir dayes,

MAy thou lauchfullie alledge onie testimonie of the vritten vord to proue Mariage to be ane sacrament?

Sen Mariage contenis ane outuart sing of the inuart grace, quhilk God omnipotent creatis in the hartis of thame quha ar mareit for the procreatione and educatione of Chil­drene, and is apoyntit, and ordinit be god thairto:Ephes. 5. I meruel hou ze deny it to be ane sacrament, cheiflie sen S. Paull mening of Mariage, sayis, It is ane gret Sacrament: or hou can ze beleue that Mariage hes na grace nor prerogatiue amangis the Christianis: the quhilk it hes nocht amangis the Ieuis and gē ­tilis, or that the Christianis ar nocht sancti­feit be the halie band of Mariage to produce Childrene vnto Christ,August. Lib. de bo­no con. cap. 24. aganis the mening of S. Paul in his epistle to the Ephesianis? Thair­foir S. Augustin sayis that Mariage in the ha­lie citie of god, may in nauyse be dissoluit, becaus it is ane sacrament: and as Christ can [Page] nocht be separat from his kirk, bot is conioy­nit vith hir be ane insolubil band, sua the band of Mariage can not be dissolued:Calu. li. 4. i [...]st. ca. 16. sect. 34. Of this ze may persaue the lesing of zour mai­ster Caluine quhair he sayis, that na man ac­knauledgit Mariage to be ane sacrament be­fo [...] Gregoris dayes, sen ane lāg tyme befoir S. Augustine acknauledgit the sam: Bot nou I vndirstand quhat hes mouit zou to deny that Mariage is ane Sacrament, becaus ze nocht onlie grant that our halie saluiours spous the kirk hes errit, as diuorcit from hir housband, bot ze celebrat also the bād of Ma­riage betuix men andvemen diuorcit, And sua approuis adulterous Childrene for thame that ar begottin in the honorabil band of Matri­monie expres aganis the testimonie of our saluiour Iesus Christ, quha nather permittis the man, nor the voman diuorcit to contract agane vndir the pane of breking the lau qu­hair it is vrittin: Thou sall nocht commit adulterie: for albeit diuorcemeut may be maid from bed speche, and burde, zit as to the dis­solutione of the band of Mariage, thay may na mair be separat, nor the Saul from the bo­die vithout death,S. Paul. 1. Cor. 7. As vitnessis S. Paul to the Cor. Bot thame quha ar mareit I command nocht I bot the lord, lat nocht the vyf be sepa­rat from hir housbād, bot gif scho be separat, lat hir abyd vnmareit, or ellis be [...] reconcilit vith hir housband, and lat nocht the hous­band put auay his vyff, quhair it is to b [...] vn­stand [Page 65] lykuyse, gif he leue his vyf, he aucht ather to be reconcilit vith hir agane, or ellis abyd vnmareit.

As to the testimonie of Paul,Ephe. 5. it seruis not to zour purpose becaus he callis nocht Mariage [Sa­cramentum.] bot [...].

Do ze nocht think that S. Hierom, quha vas author of the vulgar translatione, ressaued be the Kirk, ād as zit imbraced euerie quhair, had sufficient knauledge to expone the vers of the greik text, in latine or nocht? Bot ze appeir to desyre that S. Paul vryttand in greik suld haif spokin latine, and callit it (sa­cramētum) zea the name (sacramētum) amang the latinistis signefeis mair impropirlie that quhilk ve call ane sacrament, nor dois the vord ( [...]) amangis the Greikis.

ZE that ar Papistis albeit ze can nocht Keip the commandis of God, zit as thocht the keiping of thame var nocht sufficient, ze charge zour selfis vith the vou of chastitie, aganis the expres vordis of Paul lat eue [...]ie man haue his auin vyf to auoyd fornica­tione,1. Cor. 7. zea Paul dois planelie foirspek of zou saying that in the latter dayes thair sall vpryse sum quha sall forbid men to marie quhilk is maist planelie ful­fillet1. Tim. 4. amangis zou, sen ze vill nocht that it be lesum to zour Preistis Freris Monkis and Nonnis to marie.

Zour argument is full of calumnie and deprauatione of goddis vord, sen ze can nocht [Page] be abill to schau that euer onie Catholique teached that the fulfilling of the commandi­mentis vas nocht sufficient to atteine to the lyf euerlasting, quhilk ar no [...]ht impossibill, as ze allege, sen the scripture teachis vs, that thay ar maist esie saying, his commandimentis ar nocht hauie.Ioan. epi. cap. 5. Bot to cum to zour obiectione the vou of chastitie is nocht aganis the scri­pture as ze allege, bot maist cōforme thairto, ze consaled be Christ him self, quhen he sayis thair be sum quha hes chastifeit thame s [...]luis for the kingdome of heauin, quhairbie he de­claris that thay astrict thame seluis to perpe­tual continēcie and chastitie. Matt. 19. And S. Paul vryt­tand to Timothie sayis, ‘that the vidouis quha eftir thay ar dedicat to the seruice of the kirk dois marie incurris damnatione,1. Tim. 5. becaus thay haue brokin thair first promeis quhilk vor­dis can not be vndirstand bot of the promeis and vou of chastitie,Calu. libr. i [...]st. 4. cap. 13. sec. 18. sen vtheruyse be mariage thay vald nocht haue incurrit damnatione.’ The quhilk place is sua cleir that Caluine him self albeit he labour mekil to interptei [...] it in ane vther sense and mening, zit he is const [...]ai­nit to grant that it vas nocht lesum to thay vidouis to marie, and that thay quha vald ma­rie did incur damnatione, quhairbie also he is constrainit to confes that thay had sum vov and obligatione of chastitie, vtheruyse maria­ge had nocht bene vnlesum to thame, sua the vou of chastitie is nocht aganis goddis vord as ze maist falslie allege, bot veray conforme thairto, and maist acceptabil vnto God. As [Page 66] sanct Paul testifeis maist planlie ‘he quha is mareit is cairfull for the thingis of the varld,1. Cor. 7. hou he may pleise his vyf, and he quha is vn­mareit is cairful for the thingis of the lord, hou he may pleis the lord:’ teachand vs thair­bie that as thay quha ar consecrat to the ser­uice of God,Ba [...]. in lib. de vir­g [...]it. Amb. ad virg. lapsā ca. 5. hiero. [...]. contra Ioui [...]. and ministrie of the kirk aucht to be onlie cairful hou thay suld please God, sua thay suld nocht be mareit, according to that quhilk euer hes bene practised sen the beginning of the kirk to thir dayes, as is maist manifest of all ancient vryttaris: And I meruel of zou that ze do nocht reid zour maister Caluine mair diligentlie in this poynt, quha spekand of the vidouis that var dedicat to the seruice of the kirk sayis ‘[Ego verò illis mini­mè nego viduas quae se suàs (que) Cal. inst. 4. cap. 13. sec. 18. Ecclesiae operas addicerēt, perpetui coelibatus legem simul su­scepisse, non quia in eo religionem aliquā sta­tuerent, vt postea fieri coeptum est, sed quoniā nisi sui iuris, iugo maritali solutae, functionem illam sustinere non possent]’ I deny nocht to thame that the vidouis quha addicted thame selfis and thair haill trauel to the seruice of the kirk, to haue subiectit thame self to the lau of perpetual chastitie, nocht making onie reli­gione in doing of that, as eftiruart begā to be done, bot becaus thay micht nocht fulfil that charge, vnles hauing ful pouar of thame selfis, thay var fre from the zok of mariage. Gif the vidouis quha hes bot lytil, or na thing ado in the kirk in cōparesone of the ministeris, can [Page] nocht fulfil thair charge except thay rema­ne vnmareit, as Caluine sayis, hou can it be possibil that the Ministeris being ma­reit can fulfil thair charges? hou can ze than clenge zour selfis bot ze repugne to S. Paul, and to the practeise of the vniuersal kirk ze to zour auin maister Iohne Caluine, and that ze all, for the maist pairt sen ze haue pro­fessed chastitie, incur the sentence of condem­natione pronunced be S. Paul aganis the Vi­douis,S. Paul. 1. Tim. 5. quha efter the promeis of chastitie did marie? As to the places of scripture quhilk ze allege for zou, The first is sinistrouslie inter­preted, for the mening of S. Paul is nocht that euerie man suld be mareit,1. Cor. 7. vtheruyse he vald be repugnant to him self quha being vnma­reit desyris al men to be lyk vnto him, and in the beginning of the chaptoure sayis, It is gud to ane man nocht to tuiche ane voman,Hiero. lib. 1. contra Iouin [...]a. bot as vryttis S. Hierom amangis vther quaestionis quhilk vas proposed to S. Paul be the Corint. this vas ane, quhidder gif thay quha var ma­reit, to vaick on oraisone and prayer, suld leue thair vyfis or nocht? he ansueris that thay suld nocht leue thame, bot euerie mā suld keip his auin vyf, quhilk is the mening of tha vor­dis neuertheles to auoyd fornicatione lat euerie man haue his a [...]in vyf,1. Timo. 4. Clem [...]ns libr. 6. con­stit. apoct. ca. 8. Aug. heres. 25. epipha. 46. and euerie vo­man hir auin housband.

The secund place aucht to be vndirstand of the Tatianitis, Marcionitis, and the Manichae­anis quha cōdemnit Mariage as vnlesum, and affermit that thair vas na difference betuix [Page 77] Mariage and fornicatione, the Catholiques affirmes na sic thing, ze thay afferme the con­trare, that Mariage is ane honorabil bād, and halie sacrament ordinit be Christ for the pro­creatione and educatione of childrene: Thay afferme that it is nocht lesum to marie eftir the vou of chastitie, quhairin thay condem nocht mariage bot condemnis thame quha brekis thair [...]ou, and promeis maid vnto God,Basil. de virg. Ambros. ad virg. la psam ca. 5. as S. Paul dois the Vidouis quhairof I haue spokin befoir. Thairfoir S. Basil sayis that gif ane Virgine marie eftir the vou of chasti­tie scho committis adulterie, becaus hir hous­bād is zit on lyf that is Christ. And S. Ambro­se vrytand to ane Virgine that had fallin,Hierony. lib. 1. cōtra Iouini [...]nū. sayis that scho had committed adulterie. And S. Hierom callis it nocht onlie adulterie bot al­so incest.Aug. hares. 82. a [...] quoduult deum. And ze can nocht misknau hou that Iouinianus vas condemnit for ane haeretike be ressone he vas the caus that Monkis and Nonis did Marie as vryttis S. Augustine, sua ze suld be eschamet of sua manifest prophanatio­ne ād deprauatione of goddis vord,: Bot as ze ar destitute of all spiritual consolatione, and delyttis onlie in the sensuall pleasoris of the fleshe, sua almaist quhat euer ze reid in the scripture, ze vreist it to zour fleshlie libertie, and hes na vther places of scripture in zour mou­this, bot thai quhilk be zour corruptit Iudge­mēt appeiris to cloik zour se nsualitie. As [cre­scite & multiplicamini: Melius est nubere quā vri: Vnusquisque propter fotnicationem vxo­rem [Page] suam habeat, vir vxori debitum reddat, non est bonum homini esse solum, faciamus ei adiutorium simile sibi: volo iuniores viduas nubere, filios procreare, an non habemus po­testatem mulierem sororem circumducendi? oportet Episcopum esse vnius vxoris virum: vtere modico vino propter stomachum: vi­nū exhilarat cor hominis, spiritus tristis exic­cat ossa: nihil quod intrat per os coinquinat hominem, omne quod in macello vaenit mā ­ducate, nihil interrogantes propter conscien­tiam: omnia munda mundis: exercitatio cor­poralis ad modicum vtilis est] and sua furht of the rest, deny gif ze can bot thir and siclyk places of the scripture ar euer in zour mou­this, bayth in zour prechingis and familiar conuersatione. And as to the places quhilk tendis to mortificatione and dantoning of the fleshe ze mak na mentione at al, bot vald ha­ue al sic places forzet and aluterlie vnknauin to the peopil, persauing maist cleirlie that gif thay kneu thame thay vald incontinent ab­hore zour maist sensual and adhominabil lyf, and vald knau perfytlie that it is nocht con­forme to godis vord. For exemple I micht produce monie siclyk places quhilk I neuer hard zit cited be zou nor zit as I beleue, onie of the peopill, vnles by zour intent thay had chancit in zour otdinar textis,1. Cor. 7. as for example, [It is gud for ane man nocht to tuiche ane vo­man: Thair ar sum quha hes maid thame self chast for the kingdome of heuin.Matt. 19. Art thou [Page 78] loused from ane vyf? seik nocht ane vyf, I vald haue zou vithout cair: the vnmareit cairis for the thingis of the lord, hou he may please the lord: bot he quha is mareit cairis for the thin­gis of thevarld hou he may please his vyf: He quhageuis his virgin to mariage dois veil, bot he quha geuis hir nocht dois bettir.1. Timo. 5 Refuse the zoūgar vidouis for quhen thay begin to vax vantone aganis Christ, thay vil marie incur­rand damnatione,Tobie. 12. becaus thay haue brokin thair first promeis: It is bettir to vaik on orae­sone vith fasting and praying than lay vp­threasoris of gold:Ioel. Nou thairfoir sayis the lord turne to me in all zour hairtis,Matt. 6. in fasting, in yeiping and murning: Bot quhen thou fastis, oynt thy head and vesch thy face,Mare. 2. that thou appeir not vnto men to be fastand, bot to the father of heuin in secreit,1. Cor. 7. The dayis sall cum quhē the brydgrome salbe rane from thame and than thay sal fast. Lat not ane of zou sub­stract the deuitie of Mariage from the vther except for ane tyme that ze vaik on fasting and praying:1. Cor. 9. I chastise, my bodie, and bring it vndir obedience, lest quhen I haue praeched the Euāgel to vtheris, I my self be fund in the nomber of the reprobat: It var raedious to cite the thrid pairt of the placis of the scripture quhairin ve ar exhortit to fasting and al kynd of dantoning of the flesh, and zit in all zour sermonis and conference, thair is nane of thir mair hard, nor gif thay had neuer bene vryt­tin.

Vil thou ly Kuise approue the seuint Papistical Sa­crament quhilk is callit Ordour?

It is nocht vithout gret caus that Haereti­kis lyk zou, at al tymes hes bene maist offen­dit that Ordour, quhairbie is geuin the grace of lauchfull calling, and administratione of the sacramentis, suld be reuerenced as ane sa­crament: Becaus this being granted it vil eui­dentlie appeir, that thay ar na Pastoris, bot Volfis, and Toddis, quha hes nocht cū in at the dur, bot as ze, haue violentlie done bro­kin the dyk of the scheipfald: zit al the treu Doctoris in the kirk of god hes acknauledgit Ordour to be ane Sacrament, of the quhilk S. Paul makis mentione vrittand to Timothie Neglect nocht the gift of prophecie,1. Timo. 4. quhilk is geuin to the be the onlayīg of the hādis of the preistheid: in the quhilk testimonie thay qu­ha ar nocht villinglie blind, may collect al thingis requesit to the definitione of ane sa­crament.Caelu. li. 4. cap. 19. sect 31. Zea Caluin zour maister conuict be the strēth and euidence of the veritie, qu­hilk is sua expreslie contenit in goddis vord, is constranit to grant that Ordour is ane treu and lau [...]hful sacrament, vith the quhilk al thay aucht to be indeuit, quha exerceisis the p [...]eaching of the vord, and administratione [Page 79] of the sacramentis: albeit in thir feu vordis he cuttis his auin throt, and declaris maist cleir­lie that he being destitute of the said sacra­ment, is na minister of goddis vord, bot ane fals Prophet, quha vithout al calling hes start vp at his auin hand: And as to zou quha denyis this sacrament, ze nocht onlie contra­vene the manifest vord of god, the practise of the vniuersal kirk euer sen the Apostlis vnto this present: and zour maister Iohne Caluine: Bot mairouer ze induce sic ane con­fusione amang zour selfis (sen ze mak it lesum but onie lauchful calling to vsurp the office of ane minister) that the lyk vas neuer hard nor sene in the varld befoir: and gif I vald say that I var ane Minister, and had als gret pouar to preache, and administrat the sacra­mentis as ze haue, quhat argument can ze haue aganis me? For I am als abil to schau qu­ha gaif me pouar, as Iohne knox vas abil to schau, quhen he vas demandit of his authori­tie: sua ze may se be taking auay of this sacra­ment, hou ze put the pure flok of Christ in perpetual vauering, hauing na reul to dis­cern betuix the lauchful scheipherd, and the volf.

Vil thou approue al the d [...]greis of Ordore in the Papisticcal Kirk, as thocht that var institute be our Maister and Apostlis, sence our reformatione allouis nane of the sam?

Gif ze can propone onie scripture, or de­terminatione of onie general Concile, or zit [Page] the practeise of the vniuersal kirk, aganis sik distinctione of ordoris, I vil do gude vil to ansuere zou: bot I am assurit ze can do na sik thing: As to zour reformationes it is hard to me to groūde my faith vpone thame, be­caus thay consist cheiflie in pulling doune, and denying of tha [...] thingis quhilk befoir hes bene vniuersalie established, and thairfoir I tak lytill head of zour argument, quhilk lea­nis onlie vpone zour deformationis: For I think for my auin part, I haue als gret autho­ritie as ze or onie minister of Scotland, and am mair assurit of the assistance of the ha­lie spirit nor ze ar: Bot to conclude I meruel na thing that ze grant nocht the distinctione of the degreis, and offices of kirk men, quha hes thair ordināce of the halie Ghaist speikād in the halie kirk,1. Tim. 3. quhilk is the piller and groūde of treuthe: For gif ze grant the same, as al gud Christian man dois: ze se manifestlie zour auin arrogance and condemnatione: Becaus the last general Concile conuocat be the authoritie of Christ our saluioure, as Hei­che Preist in the Pape, hes denuncit al zour venemous doctrine maist pestiferus, and hae­retical.

Quhat authoritie grantis thou vnto the Paip?

Gifonie controuersie of religione sal ary­se betuix Christian men being of learning and estimatione, being abil to mak ane greit diuisione, vnles the Concile of the general kirk be conuoca [...]: The biscop of Rome qu­ha is Paip, hes pouar and authoritie to as­sembil his Concile of the quhilk he is Presi­dent as Vicar of our saluiour Christ vpon the earthe, and vithout quhais cōfirmatione the same hes na effect.

Our maister Christ is onlie head of the kirk, quhairfoir the authoritie of the Paip is vsurpit, and tyrannicall.

Zour proudnes lattis zou nocht vndir­stand the veritie: for Christ indeid is onlie head of the kirk fra quhom all grace and spi­rituall giftis dois proceid throuche the haill bodie of it, lyk as from the head, the mouing and vital strenth proceidis in the rest of the bodie. And in this maner nather the Paip, na­ther zit onie mortal man can be head of the kirk: bot as to the exterioure gouernement ād administratione thairof Christ, nocht beīg vith vs in ane corporal and sensibil maner, to quhom ve may haue our recours in al ma­teris and difficulteis, he hes left vs ane Vicare in his place, quhom in this respect ve cal the heid of the kirk as subordinat vnto Christ, and depending on him: quhairin he hes scha­uin his gret lufe and Cheritie touardis his spous the kirk, and touardis hir pure flok, [...]e­uing thame in his place ane to quhom thay [Page] mycht euer haue recurse, quhatsumeuer dif­ficultie micht occur: And thaifoir sayis S. Ambrose, speking of S. Petir (Christus reli­quit nobis Petrum, tanquam vicatium amoris sui) that is, Christ hes left vs Petir in his place as vicare of his lufe touardis vs, quhom he constitute cheif pastore vndir him selff, saying Sathan desyrit to riddil zou as quheit,Luc. 22. bot I prayit for the Petir, that thy fayth inlaik nocht: Of the quhilk ze may vndirstād esilie, that suppose Christ be head of the kirk, zit that it is na vyse repugnant that he haue ane Vicar in his place for the exteriore gouerne­ment as said is: lyk as the king is head of his realme, suppoise he haue ane lieutenēt vndir him: zour argument than as ze may persaue, is of na strenth, for in ane maner Christ is callit head of the kirk, and in ane vthir maner the Paip is callit head of the sam, lyk as ze zour selfis do cal zour ministeris, Pastoris of four kirkis (suppoise thay feid thame veray euil) and zit ze vill nocht deny bot Christ is Pastore of thame: For it is all ane thing to be callit pastore of the kirk, and head of the kir­ke, considering the pastore man gyde and go­uerne his floke: quhilk is the propir office and devtie of the head in respect of the rest of the bodie.

Is nocht this ane sufficient argument to say, Christ onlie vas head of the kirk, thairfoir Petir in nauyse micht be heid of the sam, nor be consequēce his successoris?

Gif this be ane sufficient argument, if fol­louis alsueil Christ is onlie Pastore of zour four kirkis, thairfoir ze ar nocht pastoris of thame: gif be this argument ze proue that the Paip is nocht head of the kirk, ze may proue lykuyse that ze ar nocht pastoris of zour four kirkis, quhilk I trou be veray treu: Becaus ze can schau na authoritie of goddis vord, apoyntand ane minister to four kirkis.

Our Maister Christ in the Euangell of Luc. De­nyis, that thair suld be onie head or Prince amang the Apostlis,Luc. 22. as is in ciuil policie. For thair it is vryt­tin. Thair arase ane contentione amang the Discipiles quhilk of thame appeirit to be greitast, bot he said vn­to thame, The kingis of the nationis hes dominione ouer thame, and thay quha hes pouar ouer thame ar callit beneficent, zit ze ar nocht suae: Bot he quha is gretar amang zou lat him be as he quha is les, and he quha is Prince lat him be seruand to the rest.

This is ane commone place, quhairfra ze souke sophisticall argumentis to dissaue the ignorant pepill: to vit quhen as in onie place of scripture, the abuse of ane gud thing, (sic as is the authoritie of he preistheid quhairbie vnitie is conseruit in the kirk of Christ) is re­prouit, to collect that the gude thing, is alto­gidder denyit to haue onie profitabil vse in the societie of mankynd, as in this place ze do maist manifestlie. For our maist halie saluioure Iesus Christ denyis nocht in this place, that thair suld be ane amang the rest of the Apo­stlis, eftir his departing, of gretar Authoritie [Page] nor ane vthir, bot onlie instructis him quha sal ressaue this praeeminent Authoritie, that he Ioyne nocht thairuith pryd, ambitiōe, and lifting vp of his hart, thinkand that throu­che nature, merite, or operatione of his auin, he is mekil mair vorthie, nor the rest of his brethene: for saying [he quha vald be Prince amang zou, lat him be as he quha seruis] it is necessar that ve grant sum of the Apostlis to haue bene Prince, or ellis the instructione var superfluous, quhil as na man is instructit: This is mair manifest be the exēple tane from his auin humilitie, becaus thair is na dout bot he vas Prince amang his discipillis, zit he did vesche thair feit, and ressonis in this place, quhilk of the tua is gretar, quhidder he that sittis doun, or he quha standis, and makis seruice? bot I am in the middis of zou as he quha makis seruice: Sua as he vas head of the Apostlis and did serue vnto thame, in lyk maner he requiris that his Vicar and lieutenēt suld be ane seruand to the rest, And that his superioritie suld nocht tend to his auin pro­pir glore, and vantage: bot onlie to the pro­fite and vtilitie of his flok: abyding his re­uard nocht fra his flok, bot fra Christ, quha did apoynt him thairto: And thairfoir gif ze vil considder the stylis of Emperouris, and kingis of the earthe, ād of the Papis of Rome Vicaris to Christ, ze vil find thame mekil dis­crepant: As the style of the Emperoris is na thing, bot titillis of honore, Imperator, Do­minator, [Page 82] Triumphator: The Paip stylis him self maist humlie Seruus seruorum Dei, ha­uing gud remembrance of the vordis of Christ quhilk ze haue maist faslie cited for zour purpose.

Gif thou thinK that Petir vas Prince of the Apostlis, eftir the ascensione of our Maister Christ, thou art conuict be manifest scripturis, quhairin ve reid that Paul reprouit Petir at Anttochia, and sayes that he vas na thing inferiore to the Cheifast Apostlis.

Zour argumēt is of na strenth, Sanct Paul reprouit S. Petir, tharfore Sāct Petir vas nocht head of the Apostlis, Becaus the reprouing of Sanct Petir, apertenis nocht to his office quhidder it vas mair heich and excellent in dignitie, nor Sanct Paulis or nocht: bot onlie to his persone ins [...]ar as ane particular membir of the kirk, būnd to the obserua­tione of the Christian Ia [...]s quharin he micht als sone fail as onie of the rest of the Apost­lis, and sonar, becaus Sathan is maist reddie to procure the fal of thame, quhilk may be gretast sklander and caus of [...]uing to monie: Siclyk ane singular and simpil preist may re­proue the maneris of the persone, quha is lau [...]hfullie promouit to be head of the kirk, hauing the authoritie of Christ vpone the face of the earth. For the command of fraternal correctione is general and dois comprehend al men in quhatsumeuer estait or deg [...]ie thay be: For euin as men may failzie: sua aucht thay [Page] to be subiect to correctione,Hiero. in 2. ad Ga­latas. and admonition [...] Porphyrius (as testifeis S. Hierō in this place) suppois he vas ane Apostat frō the Christiane religione, zit vas nocht sua blind as ze, bot ga­therit albeit vrāgustlie, that S. Paul vas ane ar­rogāt man, becaus he interprysit to reproue S. Petir quha vas his head: The mater of the supreme Authoritie of S. Petir vas thā so cleir and manifest in the self, that euin amang the Apostatis from the Christian religion, it could nocht be denyit: As to the vthir part of zour obiectione, quhair ze say that S. Paul thocht him na thing inferiore to the maist gret Apostlis: [...]. cer. 11. That testimonie seruis na thing for zour purpose, becaus as the Ancient vrit­taris interpretis that place, Sum vald haif per­suadit the Corinthianis, that S. Paul vas onlie ane discipil, or schollar of the Apostlis, and nocht of the sam rank vith the rest: For the quhilk caus he vrittis, that he vas ane Apostil alsueil as thay var, chosin thair to be god im­mediatlie, ād hauīg pouar to preache throuch the hail varld as thay had, and that he had laborit alsmekil for the setting furth, and plā ­ting the Euāgel as thay had: and zit nothuith­stāding he acknauledgit S. Petir as principal,Gal. 2. and cheif head of the rest: Zea in the epistle to the Galatianis he testifeis him self, that he pas­sit vp to Hierusalem to confer vith S. Petir, vthervyse al his preaching had bene in vaine the quhilk sanct Hierom exponand sayis that the preaching of sanct Paul had bene of [Page 83] na authoritie, except it had bene confirmit be the authoritie of sanct. Petir: And S. Aug▪ vrittis in plane vordis that gif S. Paul had nocht fund the Apostlis in lyff, vith quhom he micht haif conferrit his Euangel, the kirk vald haue geuin him na credeit at al: quhairof ze may persaue that S. Paul acknauledgit the Authoritie of S. Petir, vtheruyse it had nocht bene necessar, for to get authoritie to his do­ctrine, to haue conferrit vith S Petir.

Thou that pretēdis the vndirstanding of Dia­lectik mak me ane forme of necessar cōclusione groun­dit vpone onie place of the vrittin vord, quhairbie thou may proue that S. Petir vas head, and grounde of the kirk quhilk thou callis bayth ane thing.

Quhat misteris me to mak onie argu­ment to proue that Petir vas the ground of the kirk, sen Christ him self, callis him the groūde, saying: (vpone this rok I vil buyld my kirk)? Gif ze culd schau the lyk testimonie of scripture that the kirk suld be groundit vpo­ne Iohne Caluin, or that Iohne Caluine suld haue bene callit the rok, vpone the quhilk Christ suld buyld his kirk, I trou ze vald cry loudar for the defence of the kirk of Ge­neua nor ve do for the ki [...]k of Rome: Bot thā ­kis to god thair is na vord in the scripture na­ther of Caluine, nor zit of knox.

Christ him self vas the rok, as vitnessis Paul, thairfoir Petir vas nocht the rok vpone the quhilk the kirk suld be buyldit.

Ze beir greit inuie to S. Petir, For sen Christ [Page] him self, callis him the Rok vpone the quhilk his kirk suld be buildit, ze may persaue [...]ur argument to be maist vane: euin as [...] man suld say:Math. 5 Christ vas the licht of the [...] according to that testimonie of scriptu [...] [...] the licht of the varld, thairfore the Apostlis vas nocht the licht of the varld quhilk [...] expreslie to the scripturis [Ze ar the [...] of the varld:] Christ is callit Petra because is the principal grounde on the quhik the hail kirk dependis, and ressauis [...] Petir is callit be Christ the rok, nocht as the principal grounde, bo [...] as dependent from Christ, to quhom all the membirris of the kirk aucht to be conioynit, gif thay [...] be membirris of Christ, as I haue [...] cleirlie be goddis vord, and al the [...] vrittaris dois testifie: As amangis the rest, S. Hierō vrytand to Damasus Pa [...] of Rome, Quha euer sayis he,Hierō in epistola ad damasum. is nocht conioynit vith the, he is separat from Christ: And Optatus Mileuitanus vrittand aganis the haeretik Par­menianus,Optat 2. cōtra Par­menia. thou can nocht misknau sayis he that Petir vas head of the kirk: and sua ma­king ane enumeratione of all the Papis of Rome vnto Siricius, quhilk vas in his dayes: vith Siricius sayis he, ve ar cōioynit in vnitie of doctrine: producing that as ane infallibil argument of the cōiunctione vith Christ, and befoir thame bayth the ancient vrytar Tertul­lian in his buke,Tertul. de. prescriptio quhilk he callis de Praescri­ptionibus Hereticorum, quhair he callis Petir [Page 84] the Rok of the kirk and confermes thame to be in treu doctrine quha ar conioynit vith the treu successours of Petir: And befoir him also Ireneus speking of the kirk of Rome aganis the Valentinianis, To this kirk sayis he it is necessar that all vther kirk aggrie, beca­us of the authoritie quhilk it hes aboue the rest: And to be schort vith zou, zea can nocht be abil to schau in onie eage sen Christ that euer thay quha hes bene conioynit vith the kirk of Rome hes bene estemit for haeretik is, or [...]hay quha hes bene separat from it, for [...] Christianis, or Catholiques: And sua be ane sufficient inductione, I may conclude that ze quha hes separat zour seluis from it, ar heretikis, as euer al ancient doctoris hes con­cludit befoir thir dayes. And as ze aggrie not vith the successoris of Petir, sua ze ar nocht conioynit vith the Rok vpone the qu­hilk Christ did buyld his kirk saying: (Tu es Petrus & super hanc Petram aedificabo Ec­clesiam meam.) Thou art ane rok and v­pon this rok I sal buyld my kirk, for the He­breu text of Sanct Mattheu hes tuyse Ce­phas vithoutsic chāgeing as is in [...] and [...]

Thou knauis nocht quhat our maister Christ vnderstude be the roke in that place, for it is the faith and confessione of Petir, suae that al faythful Brethrene, confessand Christ to be the sone of the le­uing god, is equal to Petir be verteu of this testimonie, and grounde of the kirk na les nor he.

I vat nocht in quhat scripture ze haif fund [Page] that the rok is callit the confessione of the fayth of S. Petir: And suppois it var callit sua, it seruis nocht sua mekil to zour purpose as ze beleue, becaus the confessione of the fayth of S. Petir aucht nocht to be separat from Pe­tir, bot that the kirk suld be groūdit on Petir as ane faythful membir of Christ, vith quhais fayth the rest of the membirris suld aggrie: Nou schir that al Christianes ar nocht equal to S. Petir be verteu of this testimonie, of the vordis immediatlie follouing it is maist ma­nifest. Becaus our maist halie salu [...]our sayis vn­to him (to the I sal gif the keyis of the kingdo me of heuin) quhilk ze vil nocht grant to ap­pertene to euerie man indifferentlie: And gif al Christianis in safar as thay confes Christ to be the sone of the leuing God, be the ground of the kirk: than vald I demād of zou, quhair in dois consist the rest of the buylding?

Thou art ane obstinat, stifnekkit Papist, and it var almous to hang the fals theif knaif.

Schir gif al papistis merites to be hangit ze vald haue bene hanged lang syne, and zour Coule vpon zour head.

Quhy geuis thou nocht credite to Gregore ane Bischop of Rome, quha refused the name of ane vni­uersal Bischop, saying, gif onie man vald be callit ane vniuersal Bischop, he is the foirrunnar of the Antich.

I meruel that ze ar nocht eschamit to cite S. Gregore, sen in his hail Epistles he schauis maist cleirlie hou he dois succeid to S. Petir, and hes Authoritie aboue al vther Bischopis, [Page 85] as amang the rest, reid the epistle to Augusti­ne quha vas send to Ingland for conuersione of the cuntrey, in the quhilk he geuis dispen­satione to contract mariage in certane degreis forbiddin be the kirk: and in ane Epistle vryt­tin to Scotland concerning the obseruation of Pasche day, amangis vther thingis, he sayis, he meruellis hou that Scotland being bot ane nuke of the varld, dar vsurp to celebrat pasche day, at ane vther tyme nor the vniuersal kirk dois? Reid his Epistlis to the Bischopis bayth of the Orient, and Occident: And I am assurit that ze vil be confundit of zour impudencie, as to tha vordis quhilk ze cite for zou, ze ha­ue neuer red nor considerit the mening of thame: Becaus he callis him ane vniuersal Bis­chope, that dois sua vsurp to him the name of ane Bischop, that he vil na man be bischop by him, in the quhilk maner quhasoeuer callis him self ane vniuersal Bischop he is ane foir­rūnar of the Antichrist suppoise in ane vther maner ane vniuersal Bischop may be callit he quha hes authoritie ouer the vniuersal kirk and hes pouar to gather the vniuersal kirk togidder, as in the general Cōcilis, the quhilk pouar S. Petir, and al Bisch. of Rome, euer had, and practised sen the beginning to thir dayes.

Ze lay euer for ane grounde, that Petir vas bis­ [...]hop of Rome, bot I afferme that he vas neuer in Rome, and thairfoir he culd nocht be Bischop of it.

And I affirme, he vas in Rome,Egesip de excidio Hierosoly. bringand for me al ancient vryttaris, that euer hes v [...]yt­tin [Page] of this mater, quha testifeis that he vas nocht onlie in Rome,Egesip. de excidio hierosoly▪ Iren. lib. 3. cap. 3. bot sched his blude in it, as Egesippus: Irenaeus lib. 3. contra Valenti­nos. cap. 3. Tertullian de praescriptionibus Hae reticorum: Optatus lib. 2. contra Parmenianū Augustin in ane thousand places,Tertu. lib. de praescri. haeretici. Opta 2. cō tra Parm. as aganis the Donatistis, Cresconius grammaticus, Par­menianus, and in his 165. Epistle: S. Hierom de viris illustribus, quhair he testifeis that in the secund zeir of Claudius, he did cum to Rome: This sam testifeis Eusebius,Aug. epistol. 63. Hiero. de viris illust. and al the rest. Nou schau me samekil as ane, of onie Autho­ritie, quha testifeis that S. Petir vas neuer in Rome. Bot indeid I mā lauch at zour greit subtilitie: Sanct Petir vas neuer in Rome, thair­foir he had nocht Authoritie ouer the kirk of Rome: for suppoise the antecedent var treu, the conclusione dou na thing, as gif ze suld say, the Q [...]ene of Ingland vas neuer in Irelād, thairfoir s [...]ho vas neuer Quene of it, or as ze vald say, to cum neirar to zour purpose, the minister hes nocht viseit ane of his four kir­kis, thairfoir he hes na authoritie aboue [...]hame.

Petir vas Bischop at Antiochia, thairfoir he vas nocht Bischop of Rome.

Egesippus the ancient vryttar testifeis that be ane reuelation maid vnto him,Egesipp. de excidio hierosoly. he chan git his seat out of Antiochia to Rome, sua he did constitute Rome his seat, in the quhilk he did sit as heid of the hail kirk, and in the qu­hilk he did sched his blude for the Euangel.

ThOu hes neuer sene na thing of the antiquitie, quhilk gif thou had done, thou vald haue red hou that the fatheris of the saxt Concile of Carthage quhair Augustine also vas present opposed thame selfis to the Paip Bonifacius, And quhen Faustinus quha vas the Paipis legate, for to defend his maisteris vsur­pit authoritie did produce ane decreit of the Concile of Nice,Cōcil. Carthag. 6. that it suld be lesū in al ecclesiastical materis to mak appellatione fra all vther bischopis and ordi­nar iudges to the bischop of Rome, The fatheris of the said Concile did conuict him to be ane lear, and did schau cleirlie that na sic thing vas to be fund in that Concile, hauing conferred sindrie exemplaris of it, quhilkis thay had gottin pairtlie out of Alexandria, partlie out of Constantinopil, sua thou may se that it is nocht ve onlie, that hes ganestand the tyrannie of zour Paip, bot Augustine also him self, and all the fatheris quhilk vas in the Concile of Carthage.

Zour obiectione to gather it in feu vor­dis consistis in tua poyntis, the ane is that the Bischopis of the saxt Concile of Carthage vald nocht permit that onie appellatiōe suld be maid out of Aphrik to the Bischop of Ro­me, The vther is that Faustinus the Papis legat did falslie allege the Concile of Nice for his pairt. As to the first, befoir, I cum to the an­suere of zour argument, I vil schau hou in al [Page] aiges bayth befoir, and eftir that Concile, it hes bene practised to mak appellatione to the seate of Rome, As in the zeir of God ane hun­dreth fourtie and tua Marciō in Pōtus,Epiph. hae­res. 42. being excommunicat be his Bischop com to Rome to be absoluit. And in the zeir of God tua hūdreth fyftie tua Fortunatus and faelix being deposed be S. Cypriane did saill to Rome that thay micht be absoluit be Cornelius.Cyp. lib. 1. epi. 3. And a ly­til eftir Basilides and Martialis Bischopis of Spanzie being deposed, maid thair appella­tione to Stephanus than Bischop of Rome, and desyrit to be restored be him. And in the zeir of God thre hūdreth and fourtie, Atha­nasius being deposed be the Bischopis of the Orient, maid his appellatione to Iulius than Bischop of Rome,Theod. li. 2. cap. 4. zea Iulius keipand the or­dinar discipline of the kirk commandit, that tha Bischopis quha had deposed Athanasius suld cum vnto Rome, and that thair the hail caus suld be intraitted.Sulp. lib. 2. hist. And nocht lang eftir Priscillianus being deposed be the Bischopis of Frāce appelled to Damasus Paip of Rome. And in the four hūdreth zeir of God,Greg. tu­ron. de rebꝰ gest. Frāc. Lib. 10. Brixius the Bischop of Touris being deposed be the Bischopis of France also, maid his appellatio­ne to the Bischop of Rome, be quhom he vas restored agane.Chrisost. ep. 1. ct 2. ad Inno­cent. And about the sam aige Chry­sostome being deposed from the seare of Cō ­stantinopil be Theophilus and vtheris, maid his appellatione to Innocentius than Bischop of Rome, and be him vas restored to his di­gnitie [Page 87] agane. In the zeir of God four hundreth fourscoir or thairbie,Theo [...]epi. 1. ad Leon. S. Bas. epi. 52. Theodoretus being deposed, maid his appellatione to Leo, be quhom he vas also restored agane. S. Basil vryttis to Athanas. that letteris be directed to the Bischop of Rome that he may Iudge of the hail cōtrouersie quhilk vas amang thair hādis, and for that caus that the Bischop of Rome deput sum to vissie the hail kirkis of the O­rient.Atha [...] apol 2. And Athanasius him self vryttis that the bischopis of Grece passed to Iulius, and desy­rit to be absolued be him. And Epiphanius, that Vrsatius, and Valens passed to Rome for the lyk caus.Epi. here. 68. And Theodoretus testifeis that Damasus Paip of Rome deposed Flauianus the patriarche of Antiochia,Theo. li. 5. cap. 27. and albeit Theo­dosius the Emperour, did defend Fla­uianus pairt, zit he send him to Rome to trait and defend his auin caus.Socra. li. 5 cap. 15. And Socrates vitnessis hou that Theophilus Bischop of Ale­xandria send his legat vnto the Bischop of Rome to mak intercessione for Flauianus. And this maner of Appellation vas sua com­mone that euin the infidelis acknauled­git the same, quhairof I produce to zou the exempil of Paulus Samosatenus quha being iustlie condemnit for heresie, and being com­mandit to depairt out of the seat of Antiochia vald nocht obey,Euseb. lib. 7. hist. ec­clesiast. cap. 24▪ bot had recourse to Aurelia­nus the Emperore, quha vald nocht tak the iudgemēt vpone him, bot cōmādit him to pas to the Bischop of Rome, quhom he kneu veil [Page] aneuche, albeit he vas ane infidel to be his or­dinar Iudge. And eftiruart quhen the Donati­stis var cōdemnit in Afrik thay maid thair ap­pellatione to Constantinus Magnus, quha vald nocht iudge in the mater, bot comman­dit thame to pas to Melchiades Bischop of Rome, that he as lauchfull iudge micht discer­ne vpone thair caus, the quhilk mater being fullie intracted be S. Augustine,August. epis. 162. he declairis planelie that Melchiades had pouar to Iudge on thame albeit thay had bene iudgit befoir be the Bischopis of Aphrik. Of thir and vther lyk exēplis, quhilk I micht produce,Socr. lib. 3. cap. 7. Syn. calce­donē. act. 7 It may be maist cleirlie ꝑsaued, hou bayth befoir ād eftir the Concile of Carthage the authoritie of the Bischop of Rome, hes bene acknauledged to the hail varld. Victor that vas neir the Apostlis dayes, [...]useb. li. 5. eccles. hist. cap. 4. ane Bischop of Rome, ane maist halie man, ād martyr for the treu fayth of Christ, for confirmatione of his iurisdictione did excom­municat al the kirkis of Asia, becaus thay ag­greit nocht vith the Romane kirk in the keiping of Pasche day. And na man reproued him of onie vsurpit iurisdictiōe in that poynt.Tertul. cō ­trapraxeā. Tertull. aganis Praxeas testifeis that Zephyri­nus did excommunicat the kirkis of Asia, be ressone thay folloued the heresie of Monta­nus.Zonaras in vita Iu­stinian. Zonaras in the lyff of Iustiniane vryt­tis hou that the Bischop of Rome did excommunicat the Bischopis of Darda­nia, And Innocentius excommunicat tha­me quha had iniustlie condemnit Chryso­stome. [Page 88] Celestinus lykuyse excommunicat Nestoriꝰ: finalie al vther haeretikis almaist hes bene excommunicat, and condemnit be the bischop of Rome,Irenae. li. 3. contra Va­lent. cap. 3. Tertul. contra Praxeā Euseb. lib. 5. hist. cap. 25. 26. 27. as Symon Magus be S. Pe­tir. Valentinus and his discipillis be Higinus and Pius. Cerdon and Marcion be Anicetus. The Montanistis be Zephirinus, Blastus and his factione be Victor. The Nouatianis be Cornelius. The Sabellianis be the Paip Dio­nysius. The Donatistis be Melchiades.Euseb. lib. 6. cap. 36. The Arrianis be Syluester. The Macedonianis be Damasus: The Pelagianis be Innocentius,In Con­cil. Nicen. In Concil. Constant. Zo­zimus, and Bonifacius, and sua furth of the rest, to Leo the [...]ent quha condemnit Lauter and all his of spring as Caluinistis,August. epist. 162. Zuinglia­nis, Anabaptistis, and vtheris. Farder for ac­knauledgeing of this iurisdictiōe, ve reid hou that the bischoppis of Rome had thair ordi­nar lieutennentis in the Orient, and in Afrik,Leo ep. 84. in France, and vther pairtis, as Leo the first had Anastasius bischop of Thessalonica his lieutē ­nent throuche the haill Oriēt.Leo ep. 78. And in the cū ­trey of Aphrik he had for his lieutennent ane bischop callit Potentius.Hormisda ad Salust. And Hormisda maid Salustius the bischop of Suilzie his lieuten­nent in Spanzie.Gregor. li. 4. epist. 52. And Gregorius the first had the bischop of Arlis his lieutennent into Frā ­ce, aluyse thay reserued euer the gretast and maist difficile materis to thame selfis, for the quhilk reasone thay vsed euer to haue the ma­ist learned men about thame, As in the tyme of Damasus S. Hier. vas callit for that caus vn­to [Page] Rome to help the said Paip Damasus in re­solutione of al materis bayth cōcerning the Oriēt,Hierony. ep. ad Ge­rontiam de Monoga­mia. and Occidēt, as he testifeis him self. And S. Augustine vas imployed to help the Paip Zozimus in resolutione of the Ecclesiastical materis in Afrik, and had command of the Paip for that caus, to pas to Caesarea, as vryttis Possidius his discipill:Possidius in vita Augustini. Nou albeit aganis sua monie plane testimoneis of thir maist learned and halie vryttaris quha hes florished in di­uerse aigis, be the quhilk the Paipis Authori­tie is maist manifestlie declarit, ze micht pro­duce for zour part in the contrare the opini­one of sum certane bischopis gathered to­gidder in that prouincial Cōcile of Carthage, al men of richt iudgemēt vald think vith tha­me selfis, that zour caus suld nocht be gretū ­lie thairbie auanced, sen the priuat opinione of sum bischopis can nocht preiudge the vni­uersal consent of the haill kirk. Zit that ze haue na occasione to gloir, I vil schau that euin the Fatheris of that Concile ar alluterlie repugnant to zou, and all zour proceidingis: first, thay bischopis callit not the Paip the Romane Antichrist, nor zit separat thame sel­fis from the cōmunione vith the kirk of Ro­me, as ze do, nor zit denyed that the bischop of Rome had authoritie and Iurisdictione aboue al vther bischopis, as is cleir of S. Au­gust. quha vas thair present as deput be al the bischoppis of Numidia, quhen he vryttis in this maner. (In ecclesia Romana semper Apo­stolicae [Page 89] Cathedrae viguit principatus] In the Romane Kirk sayis he,August. ep. 162. the supreme Chyre and Authoritie hes euer bene keipit, And vrit­tand to Innocentius vith the fatheris of the Mileuitane Concile (quia dominus te gratiae suae praecipuo munere in sede Apostolica col­locauit &c.August. epis. 102. Pastoralem diligentiam quaesu­mꝰ adhibere digneris:) That is becaus that god be ane special gift of his gudnes, hes placed the in the Apostolik chyre, ve beseik the to bestou the deutie, and diligence of ane pastore touard vs, Heir S. August. vith sa monie vther fatheris acknauledges the bischop of Rome for thair pastore, thay being in Afrik and he in Italie. And vrittand to Bonifacius he declairis pla­nelie,August. li. 1. ad Boni­fac. cap. 1. that the cure of the vniuersal kirk aper­tenis vnto him, and that he is put as in the vat­che, to aualk ouer the hail kirk: Sua the quae­stione vas nocht amangis thame of the autho­ritie of the bischop of Rome, Bot becaus ane preist of Afrik callit Appiarius being iustlie condemnit be the bischopis of Aphrik, had passed to Rome to Paip Zozimus, and geuin him vrang informationis, the said bischopis thocht it nauyse profitabil for the ordour, and discipline of [...]he kirk, that sik appellationis suld be maid in tymes cumming, Bot thay be­leuit, that the authoritie of the bischop of Rome being euer granted to him, it vas nocht profitabil for the kirk that the preistis and inferior clergie efter thay var condemnit iustlie be thair ordinar iudges suld be per­mitted [Page] to mak appellatione to Rome, be rea­sone thair causes micht be mair perfytlie decernit in thair auin cuntrey, as hauing in it thair vitnes present, and monie hauing inspectione of the haill caus, quhairbie all fraud and de­ceptione micht esilie be auoydit, and that the grace of the halie Spreit, vald nocht be deny­ed to the Bischopis, and ordinar iuges to de­cerne sufficientlie in sik causis: As amangis the Romanis it vas nocht lesum to mak appella­tione fra thame quha var callit Praefecti prae­torio to the Emperour, becaus that thay quha var put in sik offices var iudgit to be indeuit vith sik qualiteis, that thay vald nocht iudge vtheruyse nor the mater requyrit, And zit it var ane veray euil argument to proue heirfoir that the Emperoris had na iurisdictiōe aboue thame quha var callit Praefecti praetorio: the quhilk maner of ressoning ze vse presentlie. Mairatour to cloise all zour mouthis they be­leuit nocht generallie that na appellatione suld be maid to Rome as ze vald falslie allege, bot onlie that the preistis and inferior clergie suld not vse onie sic appellatione: As to the Bischopis Archebischopis and vtheris it vas nocht callit in dout bot it suld be lesum vn­to thame to haue recurse, and mak appella­tione to the seate of Rome. For probatione of this, I produce vnto zou the Actis of the Concile it self, and the maist plane vordis of S. Augustine,August. epis. 101. and the hail Concile to Bonifa­cius [tuae venerationi insinuare debemus quae [Page 90] vtrorumque concordia terminata sunt, vt Ro­mam liceat episcopis prouocare, & vt clerico­rum causae apud suarum prouinciarum epi­scopos finiantur] that is, Ve aucht to mak inti­matione to zour vorship of tha thingis quhilk ar decernit and aggreit on be bayth the par­teis, that the bischopis may mak thair appel­lationis to Rome, and that the causes of the inferiore clergie be finalie decidit be thair auī Bischopis: quhat thing can be mair cleir ād manifest aganis zou for the acknauledging of the Papis authoritie? Gif ze follou the fut stoppis of the fatheris of this Concile, as ze vald appeir to do, quhy suffer ze not zo­ur bischopis quhom ze condem iniustlie, mak appellatione to the Paip of Rome, as did the fatheris of this Concile? Last of al, gif thay bi­schopis of Aphrik did onie thing quhilk micht do praeiudice in quhatsumeuer poynt to the Authoritie of the seate of Rome, efter­uart thay changed thair opinione, and con­demnit quhatsumeuer had bene done quhilk did derogat to the priuilegis of that seate, as is manifest of the Epistle of Bonifacius the se­cund to Eulalius. And this far concerning the first part of zour obiectione. As to the secund pairt of it,Bonifa. ep. ad Eula­lium. quhair ze say that Faustinus quha vas Bonifacius legate, did produce for his part ane canon of the Concile of Nice, that appel­latione suld be granted from al bischopis to the bischop of Rome, and that he vas con­uicted to be ane lear, ze schau zour self to [Page] haue lytil regard vnto the veritie, sua that ze may say onie thing quhilk may derogate to the Authoritie of the Paip of Rome: first Fau­stinus vas nocht conuicted to be ane lear, bot the fatheris of that Concile ansuerit to him vith all modestie, that thay did find na sik thing in the Concile of Nice. And in that sam forme vreit to the Paip of Rome desyring the mater to be inquirit, and schauand tha­me selfis villing to obey thairto, gif it culd be fund in the said Concile: Aluyse the quaestione being as said is, nocht general of all appella­tione, bot onlie of the appellatione of the in­feriore clergie. Farder I say vnto zou, that the Paipis legat Faustinus vas nocht dis [...]auit nor­zit producit onie thing falslie, bot that the fatheris of that Prouincial Concile, becaus thay had nocht perfyt exemplaris of the Cō ­cile of Nice,Athanas. Apol. 2. var begylit becaus that the exē ­plaris of the kirk of Cōstātinopil and Alexā ­dria var corrupted be the Arrianis,Theod. lib. 2. cap. 4. as is mani­fest of Athanas. in his secūd Apologie,Sozom. li. 3. cap. 8. and of Theodoret. Socrates, Sozom. And Iulius, qu­ha vas bot tuentie zeiris eftir the Concile of Nice,Iul. epi. ad Orien. 1 vreitand to the bischopis of the Orient dois cite that self sam decreit of the Concile of Nice, that in all gret materis, appellatione may be maid to the seate of Rome,Athana­sius epis. ad Mar. the qu­hilk Canon, Zozimus efteruart did allege vry­tand to the bischopis of Aphrik: and Athana­sius lamentis gretumlie that the Canonis of the Concile of Nice var corrupted be the Ar­rianis, [Page 91] and desyris the Paip to send him ane treu exemplar of thame quhairof it is maist cleir that the haill Concile of Nice vas better keipit in Rome nor in Alexandria or Con­stantinopil, and that Iulius quha vas tuentie zeiris eftir, kne [...] better the decreis of the said concile nor the bischopis of Aphrik quha vas monie zeiris efer it, kneu the same: It be­ing nauyse liklie that Iulius vald haue cited falslie onie decreit of that Concile, cheiflie sen Athanasius, and monie vtheris var zit le­uand quha had bene thair present, and be qu­hom he vald haue bene esilie conuicted, sua Faustinus vas nauyse deceauit, as ze falslie al­lege, hauand in reddines to produce the Ca­non of the Concile of Nice, in the quhilk the Paip of Rome is acknauledged for successor of Petir, and to haue authoritie, to dispone vpon quhatsumeuer materis that apertenis to the discipline, and ordour of the kirk, and to change al thingis quhilk be not veil con­stitute be inferioris.Cōc. Nic. Canō. 39. The vordis of the con­cile ar thir [Consideret Patriarcha ea quae ar­chiepiscopi, & episcopi in suis prouincijs faciunt, & si quid reperiat secus quam opor­tet, immutet & disponat prout sibi videatur, siquidem ipse est Pater omninm, & illi Filij eius, sicut ille qui tenet sedem Romae, caput est, & princeps omnium Patriacharum, & illi data est potestas in vniuersam Ecclesiam Christianam, & quicunque contradixerit, à sy­nodo excommunicetur] Lat the Patriache [Page] considder tha thingis quhilk the Archebischo­pis And Bischopis dois in thair prouincis, and gif he find onie thing vtheruyse done than becummis, lat him change, and dispone it as he thinkis gude, becaus he is the father of tha­me al, and thay ar his sonis, as he quha occu­peis the seat of Rome, is head and prince of al the Patriarchis, and pouar is geuin him ouer the hail kirk of Christ, and quhatsumeuer he be that ganesayis lat him be excommunicat be this assemblie: Sua ze suld be eschamed ofzour Maister Caluine, quha throuch plane igno­rance, and malice, hes brocht zou in sua greit, darknes of volful ignorance that nou being conuicted ze vat not quhat to say, quhairof I meruel not mekil sen zour Maister him self being brocht in vauering be his auin proud and arrogant iudgement, vas na les perplex in this mater nor ze ar:Caluin. ca. 7. lib. 4. Institut. As is manifest to thame al quha reidis the seuint chapture of the fourt buk of his institutions, for thay vil persaue cleirlie that he vattis not quhat he sayis, be­caus in the nynt sectione he vrittis that Zo­zimus Paip of Rome quha send Faustinus to that Concile of Aphrik to defend his vsurpitSect. 9. authoritie maist mischantlie, and impudent­lie cited the Concile of Sardis, for the Concile of Nice, quhairin first he leis and secundlie he vald maliciouslie deceaue the reidar, I haue schauin his lesing afoir be produceing the vordis of the Concile of Nice quhilk Zozi­mus did allege: he deceauis the reidar becaus [Page 81] hevald appeir to mak the Concile of Sardis of na Authoritie, quhill as the self sam fathe­ris, quhilk vas at the Concile of Nice, var pre­sent in the concile of Sardis, insafar that thay [...]ua conciles ar estemed as ane, becaus at it tha­ir vas na neu decreit maid, bot the decreittis of the Concile of Nice onlie confirmed be the sam fatheris quha var at the Concile of Nice: Sua Caluine geuis sufficient testimonie aganis him self that the fatheris of the Conci­le of Nice acknauleaged the Authoritie of the seat of Rome, and that appellatione suld be maid to that seat from al vther bischopis,Canon. 3. & 4. the vordis of the Concile ar thir [Si episcopus Iu­dicatus fuerit, & putauerit se habere bonam causam, vt scribatur ab his qui causam exami­nauerunt Romano pontifici, vt si indicauerit renouandum esse iudicium, renouetur, & det iudices, & vt alter episcopus ante determina­tionem litis in illius Cathedra non constitu­atur]. 1. Gif ane bischop be cōdemnit, and be­leue that he hes ane richteous caus that vrit­tingis be direct be thame quha hes tryit the caus to the bischop of Rome, that gif he think that the iugement be reneuit, it may be reneuit, and he may apoynt iudges, and that na vther bischop be placit in his chyre, befoir the decisione of the pley: Deny nougif ze can, bot zour Maister Caluine is ane ma­nifest deceauer, and that ze, and he bayth opposes zour selfis to the determinatione of thay Fatheris quha var first gathered at the [Page] Concile of Nice, And thaireftir at the Cōcile of Sardis quhilk as Caluine him self grātis did acknaulege the Authoritie of the Bischop of Rome aboue al vther bischopis.Cal. lib. 4. inslit. cap. 7. sect. 17. In his seuīte­in sectione, he affirmes that Phocas the Em­peror did mak Bonifacius the thrid, head of the kirk, quhilk authoritie Gregoriꝰ his prae­dicessor vald nocht desyre, considder hou this aggreis vith that quhilk he said befoir that the Concile of Sardis aknauledgit the bischop of Rome to be head of the kitk or to haue authoritie aboue al vther bischopis, ād nou that his authoritie did begī at Phocas the Emperour, quha vas a lang tyme eftir the said concile: Thir ar the Oracles of zour neu spi­rit quha inspyrit Iohne Caluine to repugne sua manifestlie vnto him self, and vnto the maist manifest veritie. For monie Emperoris befoir Phocas acknauledget the kirk of Ro­me to haue authoritie aboue alvthir kirkis,Euseb. li. 7 ecc [...]ss. hist. cap. 24. As Aurelianus and Cōstantinus as I haue schauin befoir:Lib. 1. de summa Triuitate, & fide catho­lica. And Gratian, Valentinian, and The­odosius qua declaris in thair lauis, that thay vil al men imbrace that religione, quhilk is imbraced be Damasus bischop of Rome (Om­nes quos clementiae nostrae regit imperium in religione Damasi esse volumus) Ve vil al tha­me quha ar gouernit be the impyre of our clemencie to be of that religione quhilk Da­masus professis.Iustin. in ep. ad Ioā ­nem I'ont. And Iustinian the Emperour vrittand to the bischop of Rome,Rom. & in principio auth [...]nt. [Omnes sacerdotes, & Episcopos orientis vestrae san­ctitati [Page 93] vnire, & subiicere properamus, quae caput est omnium sanctarum Ecclesiarum] ve ar haistand vs to Ioyne in vnione and subie­ctione al the preistis and bischopis of the ori­ent to zour halines quhilk is head of al the halie kirkis. And in ane vther place, (sūmi pō ­tificis apicem apud Romanam Ecclesiam esse nemo est qui dubitet) Thair is na man quha douttis bot the supreme authoritie of the hie preist abydis in the kirk of Rome. And Valē ­tinianus,Valētinia­nus & Martianꝰ epist. ad Leonem. and Martianus vryttand to leo than Biscop of Rome (tuam sanctitatem principa­tum in Episcopatu diuinae fidei possidentem literis in principio iustum credimus esse allo­quendam.) Ve think it iust in the beginning tovrit to zour halines quha hes the principali­tie in the estait of bischopisquha makis professione of the treu fayth: It vas nocht Phocas than, quha maid the Bischop of Rome head of the kirk as Caluine maist impudentlie af­fermes. Mairatour quhen Caluine sayis, that the bischop Gregorius quha vas befoir Boni­facius desyrit not sik authoritie to be granted vnto him, he leis nales impudētlie nor he did befoir, it being maist certane that he profes­sed him self to haue pouar, and authoritie aboue al vthir bischopis, as is manifest of his seuintie nynt epistle, (Quae sine Episcopo Ro­mano in Conciliis decernuntur irrita sunt,) I.Greg. ep. 79. Al thingis quhilk ar decernit be the Concilis vithout the bischop of Rome, ar vithout ef­fect. And (omnes arduae quaestiones ad sedem▪ [Page] Apostolicam sunt referendae] al difficil quae­stionis aucht to be referrit to the Apostolik seat:Greg. li. 2. epist. 46. And he threatnes the pane of excommu­nicatione, gif onie do vtheruyse. And agane, (Nescio quis Episcopus non sit subiectus sedi Apostolicae vbi culpa inuenitur.) I. I knau not quhat bischop is not subiect to the Apostolik seat,Lib. 2. ep. 64. gif onie fault be fund in him. And Petrus Martyr him self vas cōstranit to grant that as cōcerning Iurisdiction,Petrus Martyr in cap. 8. lud. Gregorius had pouar and authoritie aboue al vther bischopis, albeit he vald not tak to him self the name of ane vniuersal bischop: Quhairof ze may vndir­stand hou zour Prophetis aggreis amang tha­me selfis, and hou impudentlie zour maister Caluine leis, quhen he sayis that the Authori­tie of the bischop of Rome began at Phocas the Emperore, and that Gregorius ascryuit not to him self authoritie aboue al vther bis­chopis: to be scho [...]t vith zou I praetermit mo­nie vther thingis of the discourse of zour maister Caluine cōcerning this mater, quhair­bie I micht csilie schau maist manifestlie his proudnes, malice, and ignorance, as quhen he sayis that the Concile of Nice vas haldin vn­dir the Pape Iulius, quhilk is ane manifest le­sing, and repugnāt to al treu historeis, sē it vas haldin vnder Syluester, as is cleir of the Con­cile it self, and of the letteris of Athanasius to Marcus bischop of Rome, and of the Concile of Rome, quhilk vas haldin be Siluester eftir the Concile of Nice, sua gif Siluester quha praeceidit Iulius leuit eftir the Concile of Ni­ce, [Page 94] the Cōcile of Nice could not be haldin vn­der Iulius, as he affermes. In lyk maner quhen he vryttis that Athanasius vas praesident in the Concile of Nice,Cal. lib. 4. inst. cap. 7. sect. 1. he leis na les than befoir, becaus as is manifest of the actis of the Con­cile, Hosius vas praesident of it in the name of Siluester, hauand vith him Vitus, and Vincen­tius. And Athanasius vas not bischop at that tyme, bot ane feu zeiris thaireftir succeidit to Alexander Bischop of Alexandria: Quhen he affermes that the Concile of Nice did not acknaulege the authoritie of the bischop of Rome,Caluin ibid. nor zit the Concile of Constantino­pil, he leis also, becaus of the actis of bayth the Conciles the contrare is manifest: for the fatheris of the Concile of Nice desyris confir­matione of Siluester, and the Concile of Cō ­stātinople acknauleged Damasus for the head of the kirk. Quhen he sayis that the Conci­les of Calcedon, and Ephesus acknauleged the authoritie of the bischop of Rome aboue al vther bischopis, bot that the bischopis of Ro­me did obtene that be ambitione or ane certane priuilege, he affirmes that quhilk he can not be abil to proue, and repugnis to al historeis: And albeit the bischopis of Rome had bene ambitious as he alleagis, zit it vald haue bene verie hard to thame to persuade the hail Orient to acknaulege thair authori­tie except it had bene lauchful, and euer ack­nauleged befoir: To pretermit that Leo Ma­gnus quha vas acknauleged in the Concile of [Page] Calcedon vas ane maist learned, and halie man, as his vrytingis testifeis, and al the vryt­taris of that aige, quhais halines God him self did miraculouslie confirme, as quhen Atila, quha callit him self (flagellum Dei) did exer­ceise maist horribil crueltie in sindrie pairtis, and vas deliberat to come to the toune of Rome to destroy it, Leo Magnus than bischop cled in his Pontifical vithout onie kynd of armore, albeit the tyrane vas aluterlie inraged did meit him at the valter of Po, and commā ­dit him to gang abak, quhilk incontinent he did becūming forzetful of his accustumed ra­ge and crueltie, quha estiruart being asked of ane of his companie quhat moued him, quha had dantoned sa monie people to feir samekil ane vnarmed preist, he ausuered that he sau vith Leo Magnus ane Angel, and ane suerd in his hand quha bosted to slay him gif he myn­dit to pas onie farder, sua na man euer befoir Iohne Caluine accused Leo of ambitione. And as to Celestinus vnder quhom the Con­cile of Ephesus vas haldin, hou lerned, and ha­lie ane man he vas it may be knauin of sanct Augustine, quha vrait vnto him, and of Cyril­lus Alexandrinus quha vas praesident of the Concile in his name, And of Prosper Aquita­neus quha vas his secreitar: and ve for our pairt haue ane sufficiēt testimonie of the cair, and solicitude quhilk he had of vs that ve suld not be corrupted be the heresie of Pelagius, for the quhilk caus he send to vs the maist [Page 95] halie and learned Palladius, as prosper vitnes­sis:Prosper cō ­tra collat. And zit Iohne Caluine takis on him the bauldnes to accuse him of ambitione, quhilk na man euer did befoir him: Not being con­tent to haue falslie accused the halie men Leo and Celestinus of ambitione, he taxis also of the lyk cryme the maist godlie man Innocen­tius quha preceidit thame bayth,Caluin li. 4. instit. cap. 7. sect. 15. Albeit S. Au­gustine, and al the fatheris of that aige did ho­nore him vith al reuerence, and desyrit that he suld confirme the decreis, quhilk thay had established in thair Conciles. And gif Inno­centius var leuand this day, he vald meruel mekil to se zou, quha ar his natiue cuntrey men, he being ane Scottisman borne as ze ar, to be sua addicted to the priuat iudgement, and opinione of Iohne Caluine, and to haue left that religione quhilk vas taucht in the Realme of Scotland quhen he vas borne in it, and quhilk he mentened as cheif pastore, and head of the vniuersal kirk, being chosin thair­to not be ambitiō, he being borne sua far from the toune of Rome, bot be his singular verteu, and halines of lyf. And this far I haue spokin being constranit be the importunitie of zour Prophete, and maister Iohne Caluine: gif ze haue onie vther thing to say aganis the Iuris­dictione of the Paip of Rome, produce it.

Thou art sua addicted to the Pape, that it is bot tint tyme to vse [...]nie farder ressone aganis the, zit sence thou speikis sua bauldlie I vil propose ane cleir, and manifest argument aganis the Iuris­dictione [Page] of the Pape: Quhen the Donatistis maid thair appellatione from the Bischopis of Afrik to the Em­perore Constantinus Magnus, and being remitted be him to Melc [...]iades Bischop of Rome, albeit the bischop of Rome had pronunced the sentence aganis thame, zit thay maid ane neu appellatione to the bis­chop of Arlis in France, quhilk thay vald not haue done, gif the Bischop of Rome had had supreme autho­ritie aboue al vther Bischopis.

This is ane of the great gunnis of zour Maister Iohne Caluine,Cal. lib. 4. cap. 7. sect. 10. To the quhilk S. Au­gustine, Optatus Mileuitanus, and vther anci­ent vryttaris hes ansuered monie hūdreth zei­ris sēsyne,Aug. [...]pi. 162. Opta­tus Mile­uitanꝰ lib. I. & 2. cō ­tra Parme nianum. that the Donatistis did peruert the ordore and discipline of the kirk be thair im­portunitie, And that eftir the decreit of Mel­chiades thair vas na farder iudgement on the earth to be lukit for: sua as vryttis S. August. the Emperor being ouercummit be thair im­portunitie, and hauing ane greit desyre of tha­ir returning to the kirk agane, grantit to tha­me that the bischop of Arlis vith vther bis­chopis of France micht iuge of thair caus. Gif thay had maid thair appellatione to onie re­formed kirk lyk zouris quhilk at that ty­me had not acknauleged the authoritie of the bischop of Rome aboue al vther Bischo­pis, zour argument vald haue appeired per­chance of sum probabilitie, botve reid of na sik thing in onie historiographore: Nou as to the bischop of Arlis, he arrogat not vnto him self to Iuge of that thing, quhilk had be­ne [Page 96] decreited befoir in Rome, bot onlie be commād of the bischop of Rome, and hauing hoip of the conuersione of the Donatistis, zit thay var not content of his iugement bot maid ane neu appellatione to the Emperore: Sua gif zour argument hes onie force, The Emperore suld be supreme iudge to al contro­uersie of Religione, quhilk is repugnant to al scripturis, to al antiquitie, and to al reasone, zea to zour doctrine also, quha vil haue na vther Iuge bot onlie the vryttin vord, quhilk can nather heir nor speik.

Quhat sayis thou than of the scho Paip Ioanna quha buir ane chyld being in processione of the quhilk Platina quha vrait the Paipis lyuis makis mentione, had scho lauchfull authoritie and iurisdictione ouer the vniuersal Kirk,

I. persaue it is treu quhilk the ancient vryttar Naziāzenus testifeis, that haeretik is ar lyk the Fleis, quha vsis to pas by al tha partis quhilk ar healthsum, and quhair thay find onie corruptione thair thay vse to repose tha­me, euin sua do ze, that in al thing quhilk Platina hes vryttin, ze trou na vther thing, bot onlie that quhilk is vryttin of the scho Paip: And suppose it had bene sua, ze suld nocht [Page] skar at the mater, becaus ze haue ane scho Paip besyd zou for head of the kirk of Ingland: Nou suppois that it var treu quilk ze alledge, I vat nocht quhat ze vald gather thairof: Be­caus it is maist esie to ansuere that during that tyme, the seat of Rome hes vakit be res­sone that ane voman is nocht capabill of or­dore, nor gouernement of the Kirk: Zit I ansuere to zou that is maist fals, that euer sik ane voman sat in the seate of Rome, quhilk I vil schau to zou be manifest demonstratio­ne: first becaus he quha vas author of that fa­bil callit Martinus Polonus, quhom Platina did follou, vryttis the historie in sik maner, that in it self it contenis maist manifest con­trarieteis, sua the historie it self seruis for ane sufficient proue of the vanitie thairof, first he vryttis (Ioanna Angla natione, nata mogun­tij,) that is as ze vald say in scottis, Ionet ane ingleiss voman of natione, borne in heiche Almanie, in ane toune callit Moguntium hou could scho be ane Ingliss voman and borne in Almanie? he passis forduart that scho stu­deit in Athenis, and becom ane veray lernit voman, In the quhilk tyme thair vas na pro­fessione of letteris thair at al, the toune of A­thenis being alluterlie destroyit: thaireftir he vrittis that scho come to Rome, and vas chosin, Paip, Euin as the Italianis had bene sua blait, that thay culd nocht discerne betuix ane man and ane voman: And that the Papis var chosin sua esilie vithout inquisitione of [Page 97] thair cuntreyis, and vithout gret experience of thair maneris, and behauiour in all thingis: And to pretermit all thir thingis Considering the bischop of Rome vsis to consecrate bis­chopis to dispense in sum lauis, and exerceise sik vthir actis of iurisdictione, gif euer thair had bene ane voman in that seate, eftir hir deathe, the mater being discouerit, thair had follouit ane greit confusione in the kirk, and al thingis had bene annullit, quhilk scho had done: Be ressone that ane voman hes nocht pouar to exerceise onie sik iurisdictione, bot of this ve find na mentione at all, sua the hail mater is prouin to be fals: And to put zou to [...]ilence in tymes cumming, Platina and vtheris q [...]ha vryttis of this, sayis, that scho vas in the zeir of God 850, or thairby betuix Leo the fourt and Benedictus the thrid. Bot Anastasius Bibliothecar of the kirk of Rome, quha vas than present, vryttis that eftir the death of Leo the fourt, ane greit conuention being maid, Benedictus the third vas chosin immediatlie [...]ftir him, sua thar zour Ionet hes na place quhair scho may sitt. And I remem­ber I red in sum Catholique vryttaris, that in sum bibliothekis, as in the bibliothec of the duke of Florence, quhair thair is auld vryttin bukis of the succession of the Paipis of Ro­me, that in thame efter Leo the fourt, imme­diatlie is fund Benedictus the thrid: This appeirandlie is sufficient to the refutatione of zour scho Paip: And zit I meruel of zou [Page] that ar ministeris, quha ar sua rigorus in this part, For ze micht haue vsit this argument to proue that the ministeris suld haue vyssis, be­caus thair could nocht ane voman haue place in the kirk of Rome, vnles scho had bene the Papis vyff, Bot nou gif ze sal heir patientlie [...] vill mak ane Catalog of al the Paipis, quhilk hes bene in Rome, desyring zou to schau me the interruptione of the continual successio­ne of ane to another, thay all being men: sua that zour impudent leing may be knauin to the varld, quha alvayis laboris to brīg zour miserabill floke in hetret of the Authoritie of the bischop of Rome, quha hes condem­nit al hereseis vnto this day including zou­ris vith the rest.

Quha is Paip this day. And this is the conti­nual successione of the bischopis of Rome from S. Petir to our dayes, quhilk as vryttis S. Augustine,August. de vt ilita­te credēdi. and vther ancient Doctoris, al haeretikis notvithstanding thay haue euer [Page 100] bene barking aganis it, culd neuer ouercum it in onie vay: Bot be the contrare thay haue euer bene vincused and suppressed, as ze vith the rest vil be sum day, ād no [...]hwithstāding al zour railling and crying out aganis the Ro­man Antichrist, zit the Paip remanis euer stil in Rome, and hes als gret, ze gretar iurisdi­ctione nor he had the first day that Lauter begane to preache: Quhat gif zeculd schau the lyk successione in the kirk of Geneua? Bot thank is to God al zour successione ather in the kirk of Geneua, or vthir kirkis hes euer bene inuisibil to our dayes: And I hoip in God that vithin ane schort space of tyme, it sal be maid als inuisibil agane, as gif it var in the groūde of the loche of Geneua.

It beheuit the nocht onlie to haue schauin the cōtinual successione of ane Paip vnto another, bot also that ane succeidit to another in lyk puritie of doctri­ne, and halines of lyf vith his predicessore, quhil as be the contrare thay haue al bene vickit men, sum ma­gicianis, sum adulteraris and polluted vith al kynd of vyces.

As to the puritie of doctrine it is mani­fest to al thame quha ar not altogidder igno­rant of the Ecclesiastical historeis that, the cō ­tinuance thairof hes bene conioynit vith the continual succession of Pa [...]pis lauchfullie or­diuit and promouit be vert [...] of Christis pro­meis to S. Petir, and his successione in name of the hail kirk: Farder the successione of lauch­ful pastoris, according to the custume and vse [Page] of the Romane Kirk, and vther anciēt kirkis, hes necessarlie conioynit vith it the succession of doctrine in lyk maner, becaus that this vas ane ancient custume maist diligentlie obser­uit, that the names of thame onlie quha had constantlie to the end remanit in the profes­sion of the fayth, had thair names keipit in the commone tabillis of the kirk (quhilk be the greikis var callit [...]) bot as the expe­rience teachis vs, al the names of the bischo­pis of Rome hes bene inrollit in the said com mone tabillis of the kirk of Rome, quhairof it is necessarlie gatherit, that thay haue al pro­fessit ane doctrine, and that quha euer hes bene chosin in that kirk, hes approuit the do­ctrine and religione of his predicessore: vther­uyse he vald nocht haue consentit that the na­me of his predicessore suld haue bene inrollit in the said maner, nor zitvald haue acknauled git him self as successor to him, quha had maid professione of fals doctrine: As be exempil Maister Iohne douglas vald nocht say that he succeidit to the bischop of Sanctandrois, quhilk vas befoir him, nor vald nocht ack­nauledge him as ane lauchful bischop: Nor zit Maister Iames Boyd vil say that he succei­dis to the bischop of Glasgou: Nor Maister Dauid Cunynghame to the Bischop of Abir­dene, bot thay vil say that euerie ane of thame is the first lauchful bischop that euer sat in tha feattis: quhairbie ze may persaue maist cleirlie that the successione of personis can nocht be [Page 101] keipit in sik maner, as it hes bene keipit in the Romā kirk. vithout successione in doctrine: gif ze haue red the ancient vryttaris, ze can nocht misknau, hou that in the kirk of Con­stātinopil, he quha follouit Macedonius, vald nocht acknauledge him self as successore to him, and hou that in the tabil of the kirk of Constantinopil, the name of Macedonius can nocht be fund amang the bischoppis of that seat, nor the name of Paulus Samosatenus in the tabillis of the kirk of Antiochia, nor the name of Dioscorus amangis the bischoppis of Alexandria: and in sindrie vthir kirkis of the Orient, in the quhilk the Arrianis, and vther haeretikis did sit, thair names var neuer put in the commone tabillis of the kirk. I re­mēber of the historie of Chrysostome quhais name his ennimeis throuch inuie vald nocht permit to be inrollit in the foirsaid tabillis of the kirk of Cōstantinopil, and quhat stryf and contentione vas for that caus, and zit the veritie did preuail, for his name vas vryttī vith the names of the rest of the bischopis miracu­luslie: Quhairof ze may vndirstād quhat stryf vald haue bene in the Roman kirk for the in­rolling of the Bischopis, gif thay had nocht al euer perseuerit in ane doctrine of fayth: Mai­rouer ze speke verie bauldlie that the bischo­pis of Rome hes corrupted the treu doctrine, bot in particular nather schau ze, nor can ze be abil to schau onie Paip that euer inuentit ane particular head of Religione, or euer [Page] maid defectione from that fayth quhilk his predicessoris had professed befoir him: And nou I desyre the maist learned of zou to schau me this in particular gif ze can, and considering I haue proposed to zou al the bischo­pis of Rome, to name me ane of thame quha euer maid defectione from his predicessoris, or that euer inuen [...]it ane particular head of religione, and gifze can nocht, for my pairt I vil esteme zou to be maist impudent learis and impostoris: And to mak zour pane schor­tar, becaus ze vse to plenzie that the cair of zour Childrene and familie, lattis zou nocht luke ouer zour bukes as ze vald, I vil tak ane pa [...]t of the paine on me. C [...]luin zour Maister in the secund chapter of his fourt buke, con­fessis, that quhil Augustinis dayes, thair vas nathing changit of the Religione of the Apo­stlis, euin in the kirk of Rome: Schau me that efter S. Augustinis dayes onie thing hes bene chāgit, or that Gregorius the threttent quha is nou bischop of Rome, professis onie vther fayth bot that quhilk Innocentius, Zozimus, Bonifacius, Celestinus quha var bischopis in S. Augustinis dayes, professed? I am assurit ze vil bleir out al zour eis, or euer ze can be abil to schau onie sik thing: Cheiflie sen the Catholikes in France hes offerir zou be vryt­tin bukes, to stand at the religione quhilk vniuersalie vas professed throuche the hail varld in Augustinis dayes, and ze durst neuer zit accept the offer, sua that ze condemn zour [Page 102] maister Caluine, and geuis ane sufficient pro­ue, that the doctrine quhilk is professed nou in the kirk of Rome, is that sam self quhilk vas professed in Augustinis dayes, and vas euer professed befoir him. As to the maneris of the Paipis, sence the first xxxij. almaist vi­thout exceptiō vas maist cruellie martyrit for confessione of the name of Christ, by excei­d [...]ng gret nūber of thame quha succeidit eftir, [...] godlie and learnit men resistād al haeresie and vicious leuīg: suppois sum of the number as particular mēbirris of the kirk, hes bene vi­ciou [...], zit it folouis nocht that thair authoritie vas [...]her vnlauchful, or inlaikit deu executiō: v [...]heruyse I vald demand of zou, quhidder ze think that the minister kelloche eftir he had murdreist his vyf, tint his authoritie or nocht? or that the bairnis quhilk he baptized, suld be baptized agane? Quhair as ze allege thatsindrie vas Magicianis ād adulteraris, quhilk ze aucht nocht to beleue, becaus it is nocht expreslie vryttin in the Byble, albeit I vald grāt it treu, I ansuer to zou vith S. Augustine in his 165.August. epist. 165. epi­stle, that albeit in the seat of Rome, thair hes bene sum euil men, zit that dois nocht pre­iudice to the veritie, considering God com­mandis vs, to do according to that quhilk the pastoris teachis vs, and nocht as thay do tha­me seluis: Bot I meruel that ze suld nocht be eschamit to obiect sic crymes vnto vs, ze zour seluis in sa feu zeiris being contaminat vith siclyk, ze and mair horribil crymes, quhilkis [Page] nocht to offend the reidaris earis, I vil pre­termit vith silence: As for the practeis of ma­gict I micht obiect vnto zou willox, quhais sone raised the deuil. zour doctor, in Arthu­ris seate, quhair ze maid zour first preachin­gis, And lohne Kmnox zour first Apostil, quha caused ane zoung vomā in my lord Ochiltreis place, fal almaist dead, becaus scho sau his maister Sathan in ane blak mannis liknese vith him, throuche ane bore of the dure: quha vas also ane manifest adulterare, bring and furth of Ingland bayth the mother and the dochter, quhom he persuadit, that it vas le­sum to leue hir housband, and adhere vnto him, making ane fleshe of him self, the mo­ther, and the dochter, as gif he vald conioy­ne in ane religione, the auld synagoge of the Ieuis, vith the neu fundat kirk of the Genti­les: I leue Paul Mephuen that Palliard Apo­stle, quha vas conuoyit throuche the cuntrey on horsbak (in ane viddie veil) armit vith pi­stolattis, to slay the pure folkis hennis, to mak gud cheir on frydayes: As for the pra­cteise of bougrie and sodomitical syn, I remit zou to the verse of zour Para [...]et Theodore de Beze, quhilk he makis prefer [...] ̄g the zoung man Audebertus, to Candida another man­nis vyf, hauing gretar plesure in satisfeing the inquensibil fy [...]e of his concupis [...]ence vith ane man aganis nature, no [...] vith ane yoman: for [...] he [...] of I produce not ane v [...]hir mannis spe [...]king quha vas of the number of [Page 103] his aduersaris, bot his auin verse out of the buk of epigrammes quhilk he him self maid.

Siclyk Caluin vas markit vith the flour de­lise vpone his schuldi [...] for the horribill syn of Sodomie: And this is the halines of zour kirk, quhairin ze gloir, reprouing euer the auld Romane kirk (in the quhilk sa monie halie mē and Martyris hes florished) of sik cry mes quhilk ze can nocht be abill to proue: and albeit zour accusatione var treu, it seruis na thing to zour purpose.

THe Papistis makis ane Idol of the Paip, saying that he may nocht err, quhilk is proper to god onlie: vil thou defend this error vith the rest?

Gif ze think it strange to beleue that ane man may nocht err, ze vil be compellit to grant that Sanct Paulis epistlis ar nocht treu, becaus he vas bot ane man: Bot the mening of that propositione is, that the Paip insafar as he sitt and in his Chyre in place of Christ in the flesch adherent to his Concile, lau­chfullie conuocat, agreand in vnitie of spi­rit, be the band of pace (as spekis S. Paul) erris nocht in making definitione of treuth, and condemning heresie: becaus the halie Ghaist promised be Christ at his departing spekis in thame representing the Catholik ki [...]k, qu­hilk is the pillar of treuth: sua that the defi­nitione of treuth promulgat be the general Cōcile in the name of the Paip, as Christis vi­car, is nocht the inuētion of the brayn of mā, bot ane declaratione of the mening of the ha­lie Ghaist: zit insafar as the particular persone quha hes the Authoritie of the Paip, hauing conuersatione vith men, is separat from his Concile, he may syn, and siclyk synnis in him [Page 105] haue bene, and suld be reprouit vith cheritie and aedification, he may also as ane particular mēber of the kirk, haue ane fals sentēce con­cerning onie head of Religione, and zit be the first, quha [...]all condem the sam errore, qu­hen he sittis in iudgement for examinatione of the sam: Quhair ze cal vs Papistis ze iusti­fie our caus, that ve ar no heretikis, becaus that the Paip signifeis no ane particular man, that hes inuentit onie religione, bot is the name of him, quha hes ane publict office and authoritie in the kirk, on quhom Christ promised to buyld his kirk, and to quhom he promised the keyis of the kīgdome of hea­uin: bot ze ar callit Caluinistis, from Iohne Caluin quha vas the first inuentar of zour doctrine and religione, as befoir him ze can schau na man, that euer professed it in al poy­ntis.

Paphnutius resistit vnto the decreit of ane general Concile, maid concerning the Chastitie of Preistis: thairfoir the general Concilis may err.

ze schau that ze haue neuer cōsiderit that historie, quhilk gif ze had done, ze vald nocht haue spokin sua impudenlie as ze do, for first the quaestione vas nocht, quhidder gif preistis sould marie or nocht? it being maist certane amangis al Christianis, that eftir thay var anis preistis, thay sould nocht marie, to the end thay sould nocht bevith drauin vith the cair of the varld fra the seruice of god, to the quhilk [Page] thay ar consecrat: bot gif thay quha var ma­reit befoir thay var preistis, suld remane still vith thair vy [...]is, or nocht? It vas sumpart mai [...] doutsum: and zit the hail Concile of Nice decernit, that thay sould abstene fra thair vy­ues: Paphnutius, quhom ze allege for zou scheu him self to be in the contrare opinione and proposed it to be imbraced be the Conci­le: bot the Concile did nocht follou his opi­nione thairin nocht esteming his authoritie of greit valoure, considering he vas of the sect of the Miletianis, and ane schismatik, sup­poise zevald appeir to mak him ane gret man: Reid Epiphanius quha vas nocht lang eftir the concile of Nice, and thair ze vil find qu­hou it is aganis the Canonis, and ordinances of the Kirk, that thay quha var mareit befoir thay var preistis, haue onie companie vith thair vyuis in [...]ymes cumming, and testifeis that gif in onie parte thay do vtheruyse, thay do planlie aganis the Canonis, and ordinancis of the kirk: Bot ze, and zour ministeris vil be subiect to na reul, and thinkis it lesum to do quhat ze pleis.

Quhy may nocht the kirk err alsueil nou, as be­foir in the Concile of the Ieuis, quha concludit that our Maister being innocent suld nochtuithstanding dea: saying, It is expedient that ane dea for the Peopil and the hail natione perise nocht.

Quhat subioynis S. Iohne of his sentence pronounced?

He spak nocht this of him self, bot be instinction [Page 106] of the halie spirit, becaus he vas the hie preist of that zeir.

Quhidder than do ze think that the sen­tence vas erroneus or treu?

He kneu nocht that quhilk he pronoūced to be the mening of the halie Ghaist.

Ze se thairfoir, hou sure the kirk is, for al­beit the persone be neuer so vicious and igno­rant, zit hauing lauchfull authoritie the halie Ghaist vil nocht suffer the propir functione, ād executione thairof to inlaik: By that, thair vas nocht sua greit promises maid to the synago­ge of the Ieuis, as to the ki [...]k and kingdome of Christ, ze it vas foirspokin that the synago­ge suld be vtterlie abolished, sua that suppois befoir the abolitione of it, God had permitted sū erroris to creip in, it had nocht bene aganis the promeis of God: Bot to the kingdome, or ki [...]k of Christ, the halie Ghaist is promised euer to assist, vnto the end of the varld,Ion. 16. and that it [...]al neuer be ouercummit be heresie, or onie fals doctrine: vtheruyse the kirk vald nocht be the treu spous of Christ, hauing bro­kin the treuth and couenant maid vith him: And thairfoir ze blaspheme, aganis the grace of the neu testament, quha vil acknauledge na prerogatiue grāted vnto the kirk of Christ quhilk befoir vas nocht granted to the syna­goge of the Ieuis: By that ze derogat aluter­ [...]lie zour hail doctrine, gif it be tre [...] as ze tea­che that the kirk may err, becaus na man vil haue assurance to follou zour neu kirk of [Page] Scotlād, considdering as ze confes zour selfis, it may er: And sua ze haue na iust ressone to caus onie man subscryue the confessione of zour fayth: And al that quhilk ze teache is in vaine, considdering zour kirk can gif na assurance of the veritie to onie man, zea in zour kirk ze tak auay al the authoritie of bis­chopis, quha euer hes bene iudgit to haue had the principal gouernement of the kirk in tymes bypast, and thairfoir gif the kirk may err as ze say, it is maist liclie that zour neu erectit kirk, as being destitute of cheif prae­lattis may maist esilie err, aboue allvther here­tik is that euer hes bene befoir zou.

Gif the Authoritie of bischopis var groū ­dit on the vord of God, and had bene approuit in the primitiue kirk, the bischopis quha ar this day in scotland and namlie the bischoppis of Sanctandrois, Glasgou, and Abirdene vald mentene thair Autho­ritie, and correct the insolence of our ministeris, misk­nauand thair deuitie touard thame as Magistratit, and becaus thay do it nocht, it appeiris that the bis­choppis hes na lauchful authoritie.

Albeit the Authoritie of bischopis (hauing iurisdictione ouer inferiore Pastoris, quha hes na lauchful calling, bot be biscoppis) be suffi­cientlie [Page 107] prouin be the vord of God, as testifeis S. Paul.Act. 20. [Tak tent to zour selfis, and the hail flok ouer the quhilk the halie Ghaist hes apoyntit zou Bischopis to gouerne the kirk of God, quhilk he hes conquesed vith his blu­de] And in the 5. chap. to Timothie spekand of and Bischopis iurisdictione, Admit nocht ane accusatiō aganis ane preist,1. Ad Tim. 5. exceptvndir tua, or threvitnes: And of thair pouar to cal pastoris: Lay nocht thy hādis haistelie vpon onie man, and haue na communicatione vith vther mēnis synnis: and to Titus:Tit. 1. For this caus haue I left the in Creta, that thou may mend tha thingis quhilk hes mister of correctione, and appoynt preistis in euerie toun as I haue or­danit zou to do: zit the Bischopis of Scotland as ze cal thame, becaus thay loue rather varld­lie commoditie, and libertie of the fleshe to marie, than the gloir of God in keiping the constitutionis of the halie kirk, be quhais mi­nisterial head thay aucht to haue thair cal­ling, it is na meruel that God of his iust iudge­ment sufferis thair idiot inferioris callit Mini­steris, to be maisteris ouer thame vithout de­fence of thair dignitie, be ressone it is bot vsurpit: sua that sence thay ar al enterit in the scheipfauld of Christ, nocht be the dur, bot be the midsyd of the house, it is nou cummit to pas that the ane laboure for the schameful exterminion of the vther: for euin as the Mi­nisteris ar na lauchful pastoris,1. Ad Tim. 5. and hes neuer ressauit the imposition of hādis of Bischopis [Page] quhairof S. Paul makis mentione: sua the in­trudit Bischopis, as thay ar na bischopis bot fals hypocritis, hes na lauchful authoritie abo­ue the ministeris, and the Ministeris mekil les aboue thame.

vald thou than say that the bischopis, gif thay var lauchfullie callit, suld conuocat the ministeris to al assembleis be thair authoritie, and be cheif praesi­dentis thairin, being lykuyse ordinar iudges in deci­ding al controuerseis in religione?

Ze verelie: And vald thairfoir haue reso­lutione of ane dout: gif God sal raise vp in Scotland ane man desyrand disputatione vith onie minister, concerning ane or ma heiddis of religione, quha is abil to cite the testimo­neis of the scripture, and sentences of the do­ctoris to confirme his part of the controuer­sie: Than I demand gif thair be vithin the realme of Scotland onie Iudge, quha heiring the ressonis of bayth the pairteis, may say to the ane, thou art richt: to the vther, thou de­fendis ane erroneus opinione, Thairfoir ather of zou man stand at this decreit, and defini­tione of the treuth: And incaice of disobediē ­ce be authoritie of the halie Ghaist, grāted vn­to me, quhairbie I am constitut iudge in this controuersie, I denunce the disobeyar ane haeretike.

Smeton tuik on him the disputatione in Paislay, in audiēce of the maist honorabil the Maister of Ross, the lairdis of Caldual, blakhal, Ihonestone, Quhytfurd, and sindrie vtheris.

THair is ane Iudge vithin this realme to vit the vrittin vord and buke of God.

I say it is maist fals that the vryttin vord can be Iudge of al controuerseis, becaus ane iudge man bayth heir and speke, bot the vryt­tin vord is bay [...]h deaf ād dume, sua that it may nather heir the pairteis, nor pronunce the sen­tence, quhilk tua thingis apertenis necessarlie to the office of ane lauchful iudge: By that, the office of ane iuge is that nocht onlie he pro­nunce the sentence, bot put it also to execu­tione, that is, that he puneis according to the lauis thame quha be condemnit of onie cry­me, as be death, banisment, or sik punitione, bot the vryttin vord hes nocht sik pouar or strenth, as is maist cleir: Thairfoir of necessitie at her haeretikis man be vnpunised according to the lauis that ar maid aganis thame, or ellis thair man be sum vthir iudge, by the vryttin [Page] vord: Bot becaus that ze and al vther haeretikis ar condemnit be zour auin consciencis, and zit vald abstract zour selfis from the lauchful sentence of ane iudge, ze do veil quhen ze re­iect al vther iudge by the vryttin vord, be­caus that the vryttin vord vil nather hang zou, nor burne zou. In the actis of the Apost­lis I reid that sum controuersie of religione did ryse amangis the Christianes in tha dayes, quha for resolution of the veritie, did nocht constitute the vryttin vord as Iudge, bot send vp to Ierusalem,Act. 15. to Sanct Petir and the rest of the Apostlis as pastoris of the flok, and quik iudges apoynted be God to gif deu and lauchful resolutione, be quhais exem­pil ve ar sufficientlie instructed that in al our controuerseis, quhilk euer suld occur, for establishing our conscience, ve suld haue re­course to the successoris of the Apostlis, as the lauchful iudge to quhom Christ hes pro­mised the assistance of the halie Ghaist to the end of the varld:Ephes. 4. and S. Paul to the Ephe­sianis testifeis (that doctoris and pastoris ar apoynted be god to his kirk, to the effect that ve be nocht careit auay vith euerie vind of doctrine) Quhair he apoyntis nocht the vryt­tin vord iudge, bot the doctoris and pastoris of the kirk:Deut. 17. And in Deuteronō, the Hie preist vas constitute iudge of al controuerseis of the lau, that micht fal amang the Ieuis, suppois thay had al thingis in vryt, that concernit the sinagoge, als perfytlie at the lest, as ve [Page 109] haue: And I meruel that ze, quha estemis zour self to be learned, considder nocht, that the Lauterianis Zuinglianis, Caluinistis, and Ana­baptistis admittis the vryttin vord as onlie iudge, and zit ze can nocht aggrie amāg zour selfis, euerie ane of zou aledging the vryttin vord for his pairt, persuading him self that the vryttin vord aggreis vith that opinione, quhilk he hes alreddie forgit befoir in his auin brayn, euin as gif tua men quha var in cōtrouersie about onie mater, vald pas to the greit bellis of the kirk, and decerne that to be treu quhilk the bel sould soūde to thair earis, euerie ane of thame being addictit to his auin opinione, vald say, that the bel did sound ac­cording to his imagination: And sua vald be na mair resolut be the iudgement of the bel­lis, nor thay var befoir: euin sua do ze vith the scripturis: As for exempil, the Lauterian vil say maist constantlie, that the scripture iudges for his pairt, that the treu bodie of Christ is in the sacrament ioynit vith the breid and vyne. The Zuingliane vil constantlie afferme, that thair is na thing in the sacramēt bot breid, and vyn, quhilk ar signes of the bodie and blude of Iesus Christ: The Cauuinist maist bauld of al vil afferme, that the vord of god is for him, that the bodie of Christ is treulie in the lor­dis suppar, and that ve be certane pill [...]is, or ingeynis ar liftit vp to heauin be ane incōpre­hensibil maner: quhat vald ze nou that ane pure man, quha can nather reid nor vryt, and [Page] suppoise he could, hes nocht sufficiēt literatur to vndirstand the scripture sould do in this caice? I dout nocht bot gif ze be nocht alu­ter [...]ie obstinat, ze may persaue that he vald be in ane veray greit perplexitie: and that he hes na sure moyen quhairbie he may resolue him self, and consequentlie gif thair be na vthir iudge by the vryttin vord that Christ hes nocht sufficiētlie prouydit for his kirk, nocht leuing in it ane esie and infallibil reul, quhair­bie euerie ane quha plesis may discerne the treu religione from the fals, as euerie man in the day of iudgement man gif compt in par­ticular of his auin religione and fayth. Than my argument is this, that ve ancht to haue ane iudge, quha sould pronūce the sentence in sik maner, that he may put end to al controuer­seis, and quhais sentence euer [...]lk ane of the flok of Christ, hou simple that euer thay be, may cleirlie vndirstand: bot the vryttin vord hes neuer zit put end to onie controuersie, euerie haeretik allegeand it for him self, as said is, nor zit pronunced the sentence sa cleirlie that it micht haue bene persauit be euerie ane: Thairfoir by the vryttin vord, necessarlie thair man be sum vther iudge, as in al com­moneveil by the lauis that ar vryttin, thair is sum iudgis apoynted, quha sould haue pouar to interprete the lauis, and in al controuerseis of thame, pronunce thair sentence, and de­clair the treu mening thairof: vtheruyse na cōtrouersie could euerbe endit: as in the realm [Page 110] of Scotland gif thair var na Iudge apoynted for ciuil actionis, and it var permittit to euerie mā of lau to interpret the lauis, and ordināces of the cuntrey according to his auin phanta­sie, thair vald neuer ane process be endit be­foir the day of iudgement. And zit ze vil be sua ingrate to Christ, as to think that he had les prouidence of his kirk and saluatione of saul [...]s, for the quhilk he sched his maist pre­cious bluid, nocht prouyding ane sufficiēt iud­ge, for the controuerseis that micht vpryse, nor ane secular king or prince hes of the Ci­uile administratione of his cōmoneueil. And for conclusione, ze can nocht deny, bot the vtyttin vord it self, may be callit in dout be heretikis: As the Marcionitis, and Manichaea­nis denyit the hail auld testament, vtheris the tua hinmaist epistlis of S. Iohne, vtheris the Apocalypse: and vtheris, vther pairtis of the scripture: Nou I demād of zou, quha sal be iudge in this controuersie? For the vryttin vord can nocht be iudge, as ze persaue zour self: than necessarlie ze man acknauledge sum vther iudge: And to enter in particular, Lauter denyis the epistle of S. Iames, quhat argument haue ze, and al the ministeris of Scotland, to conuict him? For be the vryttin vord ze vil neuer proue that sanct Iames vrait ane epistle. Castalio denyis the buik quhilk is callit [Cāti­ca canticorum] saying that it is ane buke con­tenand ballatis of luf. Gif onie in Scotland defendit this opinione, zevald neuer get tham [Page] conuict be the vryttin vord? zea zour para­clet Theodore Beze, sayis that the Historie of the adulteres in the aucht chaptore of S. Iohne vas eikit to the text, and in the Euan­gel of S. Luc. thir vordis [quhilk salbe sched for zou] is eikit to the text, quhais sentēce gif ze follou nocht, quhou vil ze get him con­dēnit be the vryttin vord? I mycht schau hou Caluin zour maister hes eikit and paired framonie places of the scripture, and zit be the vryttin vord it is hard to conuict him of sik eiking and pairing: sua I vil gather my argu­ment in feu vordis: The iudge quhilk is ap­poynted be Christ to his kirk, may iudge of quhatsumeuer controuersie dois occurr, and condem for haeretikis, quhasoeuer aucht to be condemnit, bot this can nocht be done be the vryttin vord, as is prouin: thairfoir the vryttin vord is nocht the iudge quhilk Christ hes left to his kirk.

I persaue of thy ansuer, thou vald refer this Authoritie of decision to the general Concilis, ouer quhom the Paip is praesident as Christis vicar, as the Papistis sayis: Zit the varld is nocht in sik ignorance nou as befoir: for the langagis and diuerse toungis, the philosophie, and al sciencis, ar accuratlie teached, quhairfor thair is na doubt bot ane man natural veil instructed in philosophie, hauing knauledge of the langages, quha hes studeit lang to the text of the scripturis, and red the vorkis of the doctoris, is abil to expone onie passage of scripture contening onie quae­stione or heid of Doctrine necessar for our salua­tione.

Than supponand zour self to be sik ane man: gif ane vthir man instructed in tha sam schuillis, quhair ze learned, als perfyt ī al thay thingis as ze ar, vald cum in Scotland, and sustene disputatione aganis zou, mentening ane sentence contrare to zouris, concerning onie cheif head of religione, according to zour reul, he vilbe als abil to interpret the scripture as ze, and al men suld gif als greit credite to him as to zou: and sua his sentence being repugnant to zouris, it is necessar that tua contrare and repugnant sentencis in in­terpretation of Goddis vord be imbraced togidder: This is zour neu Theologie, quhilk ze haue brocht in, in the kirk of Scotland: To pas forduart, gif ane priuat man, being in­deuit vith tha thingis quhilk ze prescryue, may vith assurance, vithout onie error or de­ception interpret goddis vord, quhy deny ze that sam self pouar to the vniuersal Conciles, in the quhilkis thair is sindrie at al tymes, quha ar adornit vith sic giftis? or schau me gif ze can, that euer on [...]e haeresie hes bene fi­nalie extuinguished, bot at her be the authori­tie of the Bischop of Rome, or be the general Concilis, gathered and assembled be him? I remember that S. Augustine vryttis, hou that Pelagius the haeretike vas condemnit in the Concile of Palaestina be sindrie bischopis, bot at the last quhen he vas condemnit be Inno­centius bischop of Rome,August. epist. 104. he sayis that na far­der iudgemēt aucht to be abiddin: Hou var the [Page] Arrianis condemnit, bot be the general Con­cile of Nice? hou vas Macedonius condemnit bot be the general Concile of Constantino­pil? hou vas the Nestorianis condemnit bot be the Concile of Ephesus? hou vas the Euty chia­nis cōdēnit, bot be the Cōcile of Chalchedō? and siclyk of all vther haeretikis: Vil ze be sua bauld as to say that all thir halie fatheris, qu­ha var assembled in the foirsaid Concilis for the extirpatione of erroris var blindir? ze man appardone me gif I say that ze ar rather blin­dit than thay: Ze I am assurit, quhatsumeuer opinione ze haue of zour self, that ze ar bayth ignorant and blind, as I haif pairtlie schauin befoir, and vil nou schau at mair lenth, ze say that ane man instructed in Hebreu, greik, latene and philosophie, quha hes red the anci­ent vrittaris, may surelie interpreit the scri­pture: I deny it maist planelie to zou, and ze and al zour ministeris vil neuer be abil to pro­ue it, or to schau me in goddis vord, that onie sik thing is promised to euerie particular mā quha is indeuit vith sic giftis, and thairfoir all that quhilk ze grounde vpone this vaik fun­dament, man fall altogidder: Sabellius, Arri­us, Macedonius, Nestorius and vtheris var maist learned men, and had red the scriptures veray diligentlie, and zit becaus thay gaue our greit place to thair auin curiositie, thay did fall in haeresie, and var Haeresiarchis: Zea generalie almaist al thay quha hes bēe the be­ginnaris of haeresie var verie learned men [Page 112] and of gret spirit: vtheruyse thay could nocht haue defendit thair fals opinionis, nor indu­cit vtheris to follou thame: Bot thir haereti­kis according to zour saying, did maist surlie interpret goddis vord, being indeuit vith all tha thingis quhilk ze esteme necessare for the interpretatiōe of the scripture: Nou quhat vil ze do vith ane man that hes nather greik nor hebreu, as sindrie of zour faythful bre­threne? quhat reull sall thay haue for thair assurance? or quhou dar thay enter in the office of the ministrie? or quhat assurance can thair flok haue to follou thame? sen thay haue nather hebreu, greik, nor latene, and neuer red the ancient vryttaris, neuer studeit ane vord of Philosophie, bot neu cummit fra keiping of the scheip or the geise, as did Brebbenner and Paul Mephuen: Ansuer vnto me, quhat assurance can sic ministeris haue or thair flok quhilk follouis thame, sen thay ar destitute of al thay thingis, quhilk ze praescryue as necessar for the interpretatiō of goddis vord? and to mak āe ēd to my hail dis­course, suppois thay thingis quhilk ze prescry ue, help mekil for the interpretatione of the scripture, zit as I haue schauin, thay can nocht gif assurance to onie man that albeit he be indeuit vith thame he may nocht err: I say farder that suppois ane man helpit be the spirit of god, being indeuit vith sic giftis may attene to the richt interpretatione of the scripture, zit that he hes nocht pouar to [Page] command all the varld vndir the pane of syn and damnatione to follou sik ane interpreta­tione, becaus this onlie appertenis to thame, quha hes iurisdictione in the kirk, and ar send be god as his messingeris vith sik autho­ritie and pouar that vtheris ar obleist to obey vnto thame,Ioan. 20. as Christ said to his discipillis: As the father hes send me sua send I zou, that is vith pouar and authoritie: Thairfoir all zour greik and hebreu is in vain, ze quhatsume­uer intelligence ze haue of the scripture na man is obleist to trou zou or to imbrace zour interpretation except that first ze declair zour self to be ane messinger of God send be his authoritie and pouar. Ze vil vith patience heir this vord onlie, that al tha thingis quhilk ze praescryue except thay be conioynit vith humilitie and cheritie, auaillis lytil or na­thing for the intelligence of goddis vord, and zit ze haue praetermittit thame bayth quhilk ar principal, ād hes the promeis of the assistā ­ce of god, quhilk I beleue ze haue done of set propose, becaus ze se that ze and zour Mini­steris hes nather cheritie, nor humilitie aman­gis zou, bot as ze teache zour self maist treu­lie, thair is na thing in zou bot syn, sua that ze can not be the veschellis of the spirit and vis­dome of god: as it is vryttin [in maleuolam animam non introibit sapientia] In ane euil villie mynd or vickit mā visdome sal not en­ter: This is sufficient for the refutatione of zour ansuere, and albeit I vald grant al thing [Page 113] to be treu quhilk ze say, zit ze do bot condēn zour selfis: For ze can not deny bot befoir Iohne Caluin and Martin Lauter thair hes be­ne ane infinit number of doctoris in the kirk quha hes had the vndirstāding of the toungis, studeit perfytlie in philosophie, studeit the scriptures verie diligentlie, and red vther an­cient vryttaris quhilk preceidit thame, and zit ze say that neuer ane of thir vndirstude the scriptures, bot that thay var al dissauit: Re­id zour Maister Caluine in his buke de refor­māda ecclesia: (The ancient vryttaris, sayis he as Irene. Tertul. Arnob. August. and vheris, sua fulishlie be the breid hes interpret the bodie of Christ, that ressone and the treuth compel­lis vs to disagrie from thame): Is thair any in Scotland that dar say he is better versit in the hebreu, greik, and latine tungis, nor vas S. Hierom? or red the scripturis mair diligent­lie? he hauing turnit thame out of Hebreu in latine, and sum partis out of greik in latine? or red mair perfytlie the ancient v [...]yttatis quhilk had bene befoir him?Augu. 6. contra lu­lian [...]m, of quhom S. Au­gust. geuis ane testimonie vryttand aganis Iuliane the Pelagiane, that almaist thair vas na Ecclesiastical vrytar nather greik, nor latine quhilk he had nocht red▪ As to the studeis of Philosophie, and vther humane sciencis hou veil he hes bene versit in thame, it is cleir to al men, quha reidis his vorkis: and zit ze zour selfis, sayis that he vas alluterlie dissauit in the interpretatiō of the scripture, and reiectis [Page] it alluterlie: ze zour Paraclet Beze,Beza in 13. Acto. vrittand vpone the actis of the Apostlis pronuncis this sentēce vith ane greit solennitie and aith say­ing, I tak god to vitnes and his Angellis, that the bauldnes of Hierom in thrauing the scri­pturis is intolerabil, as in tha thingis quhilk he vrait aganis Iouinianus, and Vigilātius: Sua ze may persaue that ze condem zour self, gif the reul of the interpretatione of scripture, quhilk ze haue geuin be sure: and gif it be nocht sure ze condem zour self in lyk maner: Sik is the nature of falset that it aggreis nocht vith the self: Nou gif tua Ministeris, quha var learnit according to that reul quhilk ze pre­scryue, be in controuersie, as for exempil Mai­ster Patrik Constant and ze ar in quaestione, quhidder gif the estait of bischopis suld be in the kirk or nocht? euerilk ane of zou, citing the scripture for his pairt, quha salbe iudge be­tuix zou? For as to the vryttin Iudge, eue­rilk ane of zou sayis, he hes him for his pairt.

Ane of the tua quhilk disagreis vilbe vorthie of condemnatione, and efter ressoning, he vilbe conuict of errore.

Bot I pray zou, vil he consent to condem­natione of his auin errore, vnles he be mouit be the Authoritie of ane Iudge, by the vryttin vord, or the ressonis of his aduersare?

I vil esilie grant, that gif onie Minister sal res­sone vith zou, or ane aganis ane vther, the rest of the brethrene be moniest voittis, may interpreit the buk for bayth the pairteis.

ze appeir to forzet that quhilk ze said a lytil befoir, that the varld is nocht sua blindit as to follou the decreis of general Con­cilis, and nou ze vald constrain men to fol­lou the decreis of thre or four of zour vain Ministeris, ād that thair voittis sould be acce­tit as ane certane reul for the definitione of the veritie, By that ze condem ane vther thing also quhilk ze affermit befoir, that is, that ane Minister being indeuit vith sik quali­teis, as ze prescryuit may esilie vithout all er­rour vndirstand the scripture, quhilk gif it be treu, sic ane Minister can neuer iustlie be cō ­demnit, he hauand the veritie for him: and zit it behouis that the ane part be condemnit: Bot gif Maister Patrik Constant, suppois he var cōdemnit be the gretast part of the voit­tis of zour ministeris, vald nocht obey al­ledging euer for him the vryttin vord, quhat than vald ze do, quha vill haue na vther Iudge of cōtrouersie by the vryttinvord? And quhat gif he haue als monie bischopis, ad bi­schop ministeris for him, as ze haue ministeris inuyaris of the dignitie of bischopis, for zou? thair is na ressone quhy he sould follou rather the voittis of zour ministeris, nor ze the voit­tis of his bischopis, and sua gif ze iustlie con­dem him, he als iustlie condemnis zou: And as vsis to be said in ane commone prouerb, Ane deuil dois ding another: Bot nocht vil­ling to spend tyme in farder refelling of zour vanitie, I vald propone ane quaestione to [Page] zou, quhidder gif Christ had ane kirk in Scot­land quhē Iohne kmnox vas maid ane preist, quha had pouar to consecrat him, or nocht?

He had ane Kirk hauing sic pouar, bot it abusit the same.

I put the caice than, that ze had bene at that tyme, as ze ar nou, ze vald haue said to that kirk, ze haue pouar to consecrat Iohne kmnox ane preist, bot ze haif abusit the same, hou vald ze haue prouin zour alledgeance?

Be the expres vryttin vord.

Onie of thame vald haue ansuerit, that ze peruertit the text, as vther lyke haeretikis had done befoir, the controuersie than rysing be­tuix zou and onie of thame, vas thair nocht brethrene quha at that tyme be moniest voit­tis, micht haue reconcilit zou tua in ane sen­tence, and exponit the vord treulie for zou bayth?

I dout gif thair vas onie at that tyme, quha could treulie expone the vord of God.

Sen ze confess zour self, that than thair var treu pastoris in the kirk of Scotland, vthe ruyse ze suld nocht haue confessed that Christ had his kirk in Scotland at that tyme, quhne Iohan kmnox vas maid ane preist: and affermit also a lytill befoir, that in controuer­sie vp [...]ysing, be the gretast pairt of the voittis theveritie aucht to be established: Cōsidderīg that all thay pastoris being assembled vald haue pronunced thair sentence aganis zou, as thay did aganis vther haeretikis, and vald ha­ue [Page 115] said that ze had nochtvndirstand the vry [...] ­tin vord, bot thrauin it fra the treu mening and vndirstanding: hou can ze defend zour selff bot according to zour auin definitione ze ar condemnit as ane haeretik? As quhair in zour ansuere ze say that ze doubt, gif thairvas onie quha could expone thevord of god treu­lie quhen Iohne kmnox vas maid ane preist, gif ze doubt quhidder gif in the kirk of Scot­land quhilk vas befoir zou, quhilk ze confess to haue bene the treu kirk of Christ, thair vas onie mā that could haif interpret the scriptu­ris, quhy is it nocht lesum to me to doubt gif thair be onie man in zour neu startup kirk, quha hes pouar to interpret the scripturis? or quhy dout ze nocht in lyk maner, quhidder gif that vas the scripture, quhilk the kirk of Scotland befoir zou appoynted for the scri­pture? or schau me onie ressone, gif ze can qu­hy ze doubt rather of the interpretatione of the scripture, nor of the scripture it self? Gif ze var veil examinat I feir ze vald dout of al: bot that ze haue na subterfuge, I propone to to zou that sam quaestione quhilk I proposed befoir, gif ze had than callit in controuersie quhidder gif thair had bene onie in the kirk of Scotland, quha had pouar to interpret the vord of God vithout errore? ze defending the ane part, and the kirk it self the vthir: And condemning zou be pluralitie of voittis, ze ar constranit euin according to zour for­mar definitione, to confess that zear iustlie [Page] condemnit: or quhat bauldnes is it to zou to say that the spous of Christ, quhilk ze confessed than to haue bene in the Realme of scotland,S. Ioh. 16 Ephes. 4. to the quhilk the assistance of the halie Ghaist is promised, and doctoris and Pastoris for establishing the veritie, hes nocht pouar to interpret the scripture? or that ze, quhais vanitie and incōstancie is kna­uin to all men haue ane sure & infallibil reul thairof in zour phantastical brayin? ze suld be eschamit of zour [...] impudencie: And gif it be lesum to zou to doubt, gif the kirk of Scotland had pouar to interpret the vord of God, quhy is it nocht lesū to me to doubt gif ze be baptised, and gif ze aucht to be com­pted in the number of Christiane men? Chei­flie sen ze mak the treu interpretatione of the vord, and lauchful administratione of the sacramentis tua inseperabil nottis of the kirk: gif ze dout of the ane quhy may I nocht dout of the vther? Ze thay bayth being requesed according to zour doctrine, the ane being tane auay, the kirk in nauyse can consist.

Thou Knauis be decreit of the general Concile of the kirk, quhilk retracted S. Cyprianis sentence of the Rebaptizing of haeretikis, that haeretikis may baptise.

Ze suld nocht haue cited ane general Cō ­cile aganis me, sen the varld is na mair in blindnes, as ze said befoir, that it misteris to de­pend on the decreis of the general Concilis, bot sum plaine testimonie of the vryttinvord: [Page 116] Or gif ze ressauit that quhilk hes bene esta­blished be the general Concile, quhy ressaue ze nocht al vther thingis quhilk hes bene established be thame in lyk maner? Zit I am nocht sua illuminat, bot I vil imbrace vith gud vil the determinationis of general Concilis, and that haeretikis may bapteise: Bot I can nocht vndirstand hou this dois aggrie vith that quhilk ze said a lytil befoir, that the kirk quhilk cōsecrat kmnox ane preist vas the treu kirk of Christ, and that it vas haeretical: ex­cept that ane man may be ane treu Christia­ne, and ane haeretik togidder: Mairouer ze knau that the sam kirk quhilk hes determi­nat that haeretikis may baptise, hes determi­nat in lyk maner, that vnles thay quha ar sua baptized, be reconciled vith the treu kirk, the baptisme sal not be valabil to bring thame to saluatiō: Nou thairfoir I demād of zou, Quhat treu kirk vas thair, vith quhom ze micht ha­ue bene reconcilit, by that quhilk ressauit Iohne kmnox to be ane preist?

THair is na dout bot Christ had his kirk at that tyme, albeit it vas nocht Knauin to euerie man.

Ze cū nou asvther haeretikis, speciallie the [Page] Donatistis did befoir, to ane inuisibil kirk, quhilk errore is sufficientlie refuted be S. Au­gustine vrytand aganis thame: And siclyk be our saluiour in the Euāgel of S. Mattheu:S. Mat. 18 [Bot gif he heir zou nocht declair it vnto the kirk] quhilk command na man could obey, gif the kirk var inuisibil. And gif it had bene than inuisibil as ze alledge, it had seruit na thing at al to thame, quha had bene baptized be haere­tikis: becaus thay could nocht adioyne tha­me seluis to ane inuisibil kirk: and sua could nocht attene to saluatione, nocht being in­corporat in the bosum of the kirk. As gif ane Ieu or ane Turk, had bene mouit to imbrace the religione of Christ, and tobe incorporat into his kirk, gif his kirk had bene inuisibil vpone the face of the earth, hou could he haue adioynit him self to it? I meruel gretumlie of zour blindnes, hou ze persaue nocht that the hail prophecies of the kingdome of Christ, vald haue bene in vain, gif his kingdome had bene inuisibil: for ane prophecie mā be of tha thingis, quhilk may be sene and persauit be our sensis and experience, vtheruyse euerie man micht be ane Prophete, and foirspeke of ane thing to cum: and git it cum nocht to pas, he micht say that it hes cummit to pas in verie deid as he prophecied, bot that it vas inuisibil, and vnknauin to the varld: thairfoir ze se in quhat absurditeis ze rin zour selfis in, be this zour inuisibil kirk: I vald glaidlie be resolute of ane quaestionvith zou, quha vas it to quhō [Page 117] this inuisibil kirk vas first reueled? and quha vas he that first maid it visibil to the eais of the varld? Gif ze say, to Martin Lauter, or Iohne Caluin, ze condem zour selfis, becaus that thay var bayth Apostatis fra the Catholik kirk, and that kirk quhilk quhen Lauter be­gan vas inuisibil, remanis zit als inuisibil as euer it vas, and nocht onlie as ze say hes bene knauin to feu men, bot to na man at al. Gif ze haue red the ancient vryttaris, ze micht haue sene hou S. Augustine prouis aganis the Do­natistis, that it is impossibil that the kirk at onie tyme be inuisibil, ze euin in the tyme of the maist seueir and cruel persecutione of the Antichrist, it sal remaine visibil, vtheruyse it could thoil na persecutione. Bot ze vil mak the deuil starkar nor god, and vil that the de­uil hes occupeit to him self al visibil kingdo­mes, tounis, citeis, and that he hes left onlie ane inuisibil kingdome vnto Christ.

Quhy may nocht our Maister Christis Kirk be inuisibil nou, as it vas in the dayes of Elias?

zour argumēt is verie vain, the kirk may be inuisibil, thairfoir it is inuisibil, as gif ze vald say, Smeton may be bischop of Sanctādrois alsueil as Maister Patrik Constant, thairfoir he is Bischop of Sanctandrois: I desyre zou to proue that the kirk vas inuisibil indeid, and nocht that it may be inuisibil: for ze knau, as in the schuillis thay say comonlie, [a posse ad esse non valet consequentia,] this is the first fault in zour argument. Nou gif for disputa­tionis [Page] caus I vald grant, that in the tyme of the particular synagoge of the Ieuis, the kirk had bene inuisibil, zit Christis kirk may nocht be at onie tyme inuisibil, fra the tyme he gaue his Apostlis command,Act. 1. as ve reid in the actis of the Apostlis, that thay beginnand at Hieru­salem sould preache in al Iudaea, Samaria, and the far pairtis of the earthe: for lykas the coue nāt of God maid vith mākynd eftir the flude of Noe, geuand for ane taikin thairof the rain bou, sal stay ane vniuersal destructione of the hail varld nochtuithstāding thair salbe als greuous synnis cōmittet be mākynd vniuersalie in the latter age, as vas befoir the flude: Euī sua albeit for the greit synnis of the preistis of the sinagoge, God had sufferit his kirk alu­terlie to be destroyed in the sicht of men, zit the promise of Christ Iesus saying,S. Matt. 28. (And be­hald I am vith zou at al tyme vnto the end of the varld] geuād thame anesuir taik in of his assistāce the ordinar calling of pastoris be the onlaying of the handis of the preistheid, quhairbie the halie Ghaist is ressauit: This pro­meise sal nocht suffer Christis vniuersal kirk to be at onie tyme inuisibil, quhatsumeuer crymes be admittit be the pastoris thairof, as is propheceit be Esaias,Esai. 60. The portis of the kirk sal be oppin bayth day and nicht.Psal. 80. And be the prophet Dauid. Gif thy sonis leue my lau, I sal nocht tak auay my mercie from thame, bot thay salbe as the bricht sone in my sicht: Nou gif ze pleis schau be quhat argument ze may [Page 118] proue the kirk of God to haue bene inuisibil in the dayes of Elias.

Becaus as ve reid in the bukis of the kingis,3. Of the kingis, 19. chap. Elias sayis lord, thay haue slaine thy Prophetis, thay haue brokin doun thy altaris, and I am left alane, quhais lyf thay lay vait for.

Lyk as ze propone the doubt of Elias, quha being out of mennis societie, micht nocht vn­dirstand, bot be reuelatione quha vorshippit God treulie, and quha var idolatouris follo­uing Baal: sua I gif zou for ane ansuer, that quhilk god him self subioynis,3. Reg. 19. saying (I haue left vnto my self seuin thousand mē, quhahes nocht bouitthair kne to Baal) quhavald nocht haue bene cōmendit be ane diuine oracle, gif thay had bene negligent in goddis seruice. Then I demand of zou quhidder gif seuin thousand be ane sufficient number to repre­sent ane visibil kirk,Act. 1. seing the elleuin Apost­lis, electing Matthias in place of Iudas repre­sented the kirk visibil and Catholik? And gif zour kirk vas inuisibil, as vas the synagoge in the tyme of Elias, ze sould haue schauin seuin thousand, quha had nocht bouit thair kneis to Baal, or at the lest ane hundreth, or seuin­scoir or seuin, or at the lest, ze suld haue scha­uin ane. For gif the Catholik religion be fals, ze haue al bouit zour kneis to Baal, and God hes reseruit na man to him self at al. Gif ze had brocht out of the darknes and vildernes sum men quha had professed that religione quhilk ze profes, and quha neuer had onie [Page] communicatione vith vs, than zour sayingis vald haue appeired to haue sum probabilitie, bot sen ze can do na sic thing, ze gif plane te­stimonie of zour selfis, that zour inuisibil kirk is na thing els bot ane Phātastical dream: And gif onie man vald start vp euin nou in Scot­land and teache onie neu haeresie of his auin brayn, gif he var demandit of zou of his kirk, in the quhilk he hes learnit his doctrine, he micht ansuere vith als gret probabilitie as ze do, that his kirk hes euer bene, bot that it hes bene inuisibil: quhat argument can ze be abil to produce aganis him to proue that thair hes nocht bene sik ane inuisibil kirk as he allegis, quhilk ve can nocht be abil to pro­duce aganis zou? And gif it hes bene inuisibil hou haue ze knauin it sua veil? And quhy micht nocht vther men knau it alsueil as ze? And quhy haue ze bene sua inuyous that ze vald nocht schau it to the rest of the varld? Nou to cum to Elias, ze can nocht deny bot Elias him self vas visibil, quhen he maid the complaint. And in Iudaea at that tyme,3. Reg. 22. thair vas the maist godlie king Iosaphat, quha ne­glected nocht goddis seruice, and Elias com­plaint vas onlie aganis Samaria, as is manifest in the text▪ quhairfoir zour argument prouis na thing at al, becaus it is maist manifest fals, that the sinagoge of the Ieuis vas inuisibil in the t [...]me of Elias: Bot to zou it is al alyk gif ze dissaue the peopil vith ane appeirance and [Page 119] colore of the veritie, quhidder ze haue the ve­ritie for zou or nocht.

Gif ve beleue the Catholik kirk as ve profes in our beleif ve can nocht se it, becaus our beleif is of tha thingis quhilk ar not subiect to our sensis.

Be this argument zea beleue not the By­ble, becaus ze vil not deny bot it is in lyk maner subiect to our sensis, ze se thairfoir that zour argument is of na strenth: For ansuer, Ve se the Congregatione of thame of the qu­hilk the Kirk is maid and composed, and zit ve do not persaue bot be fayth that sik ane congregatione is callit be god to the inheri­tance of the lyf euerlesting, gouerned be the halie spirit in the deu preaching of his vord, and purgit from syn be the blude of Christ throuche the mereit of his passione quhilk is applyit to the membris thairof be the lau­chful administratione of the sacramentis: Thairfoir as in the Byble ve se the buke qu­hilk is vryttin, bot be fayth ve mā beleue that it is the vord of God quhilk is vryttin in it: Euin sua ve se the Pastores of the kirk, and thair flok quhilk is nurished be thame, bot ve persaue be fayth onlie that thay ar the cōgre­gatione quhilk is callit be god to the inheri­ritance of lyf euerlesting as said is. And thairfoir the visibilitie of the kirk is not re­pugnant to the article of our beleif, or ellis ather zour ki [...]k man be zit Inuisibil, or ze vāt ane of the cheif articlis of zour beleif, And in verie deid gif that be the treu ki [...]k quhilk z [...] [Page] haue in Scotland, ze deny the article of zour beleif, becaus it is not Catholik according to the mening of the article of the beleif, bot onlie in ane smal nuke of the varld.

THou vndirstandis not in quhat sens the kirk is callit Catholik, for gif thou vndirstand it as thou vald appeir, that it sould be spred throuch the hail varld, zour Romane kirk is not Catholik, be­caus thair be ma Paganis, and Gentiles, nor quha professis the fayth of the Roman kirk.

The kirk is callit Catholik for monie re­asonis, quhilk for the schortnes of tyme nou I vil supersed, assignand to zou ane in special, becaus it dois comprehend the hail varld, as the hail varld vas promised to Christ for his kingdome, and inheritance (Dabo tibi gentes hereditatem tuam,Ps. 2. Lucae. 24. & possessionem, tuam ter­minos terrae. Oportebat Christum pati, & re­surgere a mortuis,Ps. 71. & praedicari in nomineeius poenitentiam, & remissionem peccato­rum per omnes gentes. Dominabitur à mari vsque ad mare, & a Flumine vsque ad termi­nos orbis terrarum.) i. I sal giue to zou the na­tionis in heretage, and the extreme bordoris of the varld in possession: It behouit Christ to dea, ād ryse frō the dead, ād paenitence and re­missione of synnis to be praeched in his name [Page 120] throch al nātionis: And his dominione sal­be extendit from the ane sea to the vther, and from the flude (to vit Iordanis) to the vtter borderis of the hail earth: And siclykvther pla­ces infinit of the scripture quhairin the obedi­ence of the hail varld is promished to Christ be his omnipotent father of heauin: sua that the Apostlis, and thair successoris ar send to subdeu the hail earth vnto the obedience of Christis kirk, beginnand at Hierusalem vnto the extreme pairtis of the varld, as he com­mandit thame to do: Not that the hail varld sould be al at ane tyme subdeuit to him: bot becaus his impyre and kingdome being anes established, it sal neuer decay, bot incresch, āddilat it self continualie to the tyme that it ha­ue occupeit the hail varld as vas spokin lang befoir be al the Prophetis, and as ve se fulfil­led alreddie and passand forduart fra day to day, becaus the Apostlis as thay var com­mandit be Christ, began to preache the Euan­gel at Hierusalem, and thaireftir it did incress and dilate it self throuch inumerabil pairtis of the hail varld: And eftir the Apostlis had endit thair course, and seallit the treuth of the Euangel vith thair blude, thair successoris in lyk maner did imploy thair labore for the far­der amplificatione of his kingdome: And ef­tir thame the Pastores quha succedit in thair places trauellit in lyk maner to inlarge his kingdome, and hes contiuuet euin vnto our dayes, in the quhilk ve se the kirk of Christ [Page] largelie amplifeit in the greit cuntreyis of the Indis, quhair his name vas not acknauleged befoir: And euin sua it vil incresch to the tym the hail varld be subdeuit to him, accor­ding to his auinvord: This is ane cleir and ma­nifest declaratione of the vniuersalitie of the kirk, and in quhat sens and mening the kirk of Christ is callit Catholik, or vniuersal con­firmed be al ancient doctoris of the halie kirk collectit of the Prophetis, and gathered of Christis auin vordis. Sua sence zour neu Kirk of Scotlād laitlie erected be Iohne kmnox is not that quhilk began at Hierusalem, and euer continuand from tyme to tyme dilated it self throuch the hail varld, as is cleir of al histore­is, it is manifest that it can nocht be Catholik: The mater is sua cleir that I mister not onie farder demonstratione, ze being constrainit ather to schau that zour kirk is that self sam quhilk euer hes continuet vpone the face of the earth sen Christ, quhilk is impossibil to zou to do: or ellis that it is not Catholik: Of this al thay quha ar heir present may vndir­stand hou lytil strenth zour argument hes to proue zour intent:S. August. de vi [...]it Ecclesiae for the kirk is not callit Catholik becaus that in ane tyme it is spred throche the hailvarld bot in the maner quhilk I haue declairit befoir. Albeit as S. Augustine, Hierome,Hieron. cōtra Lu­cifer [...]a [...]os. and vther ancient vrytraris declaris according to goddis vord: It is vniuersal at al tyme in sik maner that it dois comprehend ane greitar pairt of the varld, nor onie ane [Page 121] sect of heraetikis dois, or the synagogue of the Ieuis, albeit at al tymes it be nocht sua large as the infidelis and Paganis: And in this mening also ze se that the Romā kirk as it is onlie Ca­tholik, this day comprehendis ane greitar pairt of the varld, nor dois al the synagogis of the Ieuis,Aug. lib. 3. contra Donatist. cap. 1. or quhatsumeuer sect of haere­tikis: Thairfoir Sayis S. Augustine that the Sectis of Haeretikis ar obscure, and onlie in Corneris of the varld, in comparesone of the vniuersal and Catholik kirk, As ze quha fol­louis kmnox in Scotlād, and the follouaris of Caluine and Beze in Geneua.

Our reformed kirk is Catholik in that maner quhilk thou hes declairit and hauing tane the be­ginning from the Apostlis hes euer continued in the varld, and dilated it self, sua that it hes bene spred throche the face of the hail earth, albeit it hes not be­ne euer manifest to the eais of men, bot in quhat sume­uer pairt of the varld the treu professoris of the name of Christ hes bene, thair I say our kirk hes bene also, and is not onlie this day in Scotland, bot throuche in­numerabil pairtis of thevarld, quhair I doubt not bot thair is monie quha hes not boued thair knees to Baal.

Ze ansuere to me euin as the Donatistis did to S. Augustine, sua I vil vse na [...]ther argu­mentis to refel the vanitie of zour ansuer,Aug. lib. de vnit ate Eccles. nor thai quhilk S. Aug. vsed to refel the Do­natistis: first the propheceis quhilkis var foir­spokin of the kirk that it sould be dilated throuch the hail varld, vald haue bene in vain [Page] gif thay had meanit of ane kirk quhilk could not be manifeslie knauin to the Eeis of men: Becaus ve could neuer haue assurāce of the ful­filling of onie sik Prophecie,Daniel 2. As quhen Daniel sayis that the God of heauin sal steir vp to him self sik ane kingdom quhilk sal neuer be de­stroyit. And that the kingdome of Christ sal occupie the hail earth: quhat assurance can ve haue of this except ve may persaue vith our eis that Christ hes erectit sik ane kingdo­me vnto him self? And zit ve can neuer per­saue the same gif ve say that his kingdome comprehendis onlie ane certan number of vnknauin men dispersit on the face of the earth, as ze say: And hou can ze be abil to con­uict the Ieuis that this prophecie foirspokin of the kingdome of Christ is fulfilled in zour kirk? for gif ze say to thame that zour kirk hes euer bene throuch the varld as vas foir­spokin of the kingdome of Christ: Thay vil desyre zou to schau that, quhilk gif ze can nocht do, as ze profes zour selfis ze can nocht: Thay vil iustlie lauch at zour fulishnes: As quhen Daniel foirspake of the impyre of the Greikis, and the RomaneImpyre quhilk sould be befoir the kingdome of Christ, gif the Ro­man impyre had neuer bene mair knauin to the Eeis of the varld, nor zour kirk hes bene, quha vald euer haue said that the Prophecie of the Roman impyre had bene fulfilled? or gif onie man had said it, think ze not that he vald haue bene iustlie scornit be the hail [Page 122] varld? Hou than can ze eschaip bot ze expose zour selfis to be maist iustlie mockit bayth be the Ieuis and Gentiles? and that ze mak al the propheceis of the kingdome of Christ to ha­ue bene in vain, gif he had nane vther bot ane phantastical kingdome quhilk ze imagin to zour selfis? This is not my argument, bot the argument of S. August. aganis the Donatistis, be the quhilk as thay var conuicted, sua ze, and al haeretikis in the varld ar conuicted: And to enter in farder consideratione of this mater, sen ze esteme the Roman kirk to be the seat of the Antichrist as ze blaspheme, sup­pō vith zour selfis that thair had not bene sik ane thing in the varld as the Romane kirk qu­hen Martin Lauter begane, and imagine vith zour self that giue ane Ieu had bene present, ād requirit of Lauter to schau the Propheceis of Christis kirk be the quhilk it vas foirspokī that it suld occupie the hail varld:Ps. 2. & 71. & 102 That the portis of the kirk sould be oppin bayth day and nicht:Esai. 60 & 49. That the princes ād Monarcheis of the earth suld be subdeuit vnto it:Daniel. 2. zea the Romā impyre it self:Mal. 1. that his name sould be louit and glorifeit in it to the end of the varld:Daniel. 2. That it sould neuer be ouercummit be onie vthir kingdome] to cōuene to that kirk quhilk he vas to erect Ī Almanie: quhat vald he haue be ne abil to haue ansuered? quhat testimonie could he haue geuī that that kirk had cōtinued euer sen Christ? that the kingis and Monar­chis of the earth hes bene subdeuit vnto it? Or [Page] that the impyre of Rome at onie tyme hes bene obedient vnto it? or that the portis of it hes bene oppin bayth day and nicht to resaue euerie man at al tyme? or that in it the name of Christ hes euer bene glorifeit? Al men may esilie persaue that he vald haue bene vnabil to haue maid onie ansuere: As to vs quha ar propirlie callit Catholikes, ve haue na difficul­tie in the mater, becaus ve may sehau maist cleirlie that al the Prophecies foirspokin of the kingdome of Christ conuenis vnto vs, and that ve ar his inhaeritance: ve schau hou that the kingdome of Christ began at Hieru­salem according to Christis auin command: hou that in ane schort space it vas imbraced maist zelouslie in innumerabil pairtis of the varld, and euer continualie knauin and spo­kin of vith greit admiration of the hail varld, hes incresced vnto thir dayis: hou that it did maist constantlie ganestād the cruel, and blud thristie Emperoris of Rome, as Nero, Domi­tian, Diocletian, and vtheris: Hou that in the middis of thaj persecutionis it did grou and incresch miraculouslie, and at the last brocl [...]t in obedience, and subiectione the Ro­mane Emperoris as Constantinus, and the rest of the Emperoris: hou it culd neuer be ouer­cummit be onie heresie or schisme: hou the portis of it hes bene oppin bayth day and nicht to ressaue al men: hou in it the name of Christ hes euer bene louit, and honorir.S. Aug. epist. 166. Thair­foir as vryttis sanct Augustine aganis the Do­natistis [Page 123] ve mak it manifest vnto al men that the kingdome of Christ pertenis vnto vs, sen ve schau that the propheceis quhilk var foir­spokin of it, ar fulfillit in our kirk: As to zou (as he said in lyk maner aganis the Donatistis) sen ze can nocht schau that thir prophecies ar fulfillit in zour synagogue, ze declair maist cleirlie to the hail varld, that it is not the kingdome, and inhaeritance of Christ: And quhen the Donatistis ansuerit to him, that thay had communicatione vith monie quha var spred throche the hail varld, S. Augustine desyrit thame to produce [literas communi­catorias] that is, thair letteris quhairbie thay micht schau that thay aggreit vith sik vther kirkis as thay said var spred throche the hail varld, quhilk becaus thay could not do, thay var conuicted to be haeretikis, and learis: be the quhilk argumēt ze ar conuicted in lyk maner, for gif ze vil sēd throch Spāzie, throch Italie, throuch al Afrik, throuch al Asia, throuch the hail Indis, throuch al Germanie, throuch al Frāce, and the rest of the varld, ex­cep it be in sum lytil nuke, ze vil not get onie sik letteris of communicatione. And by that, thay fra quhom ze vil obtene sik letteris, ar bot neu intrudit men, and Apostatis from the Catholik religion, lyk vnto zour selfis. And hes na schau of the face of ane kirk, sen as sayis S. Cyprian (Ecclesia est plebs sacerdoti aduna­ta, & pastori suo grex adhaerēs,) the kirk cōsi­stis of the peopil vnit vnto the preist, and ane [Page] flok adhaerent to the auin pastore, bot amā ­gis zou thair ar na preistis, and thay vith quhō ze vald seik communication, ar not gatherit vndir ane pastore, bot dispersit lyk vauering scheip vithout onie pastore: ze albeit ze micht schau this day communicatione vith monie pretendit kirkis laitlie erectit, zit zour kirk vald be prouī esilie not Catholik, be reassone Martin Lauter, and Iohne Caluin quhen thay began could not schau communication vith onie kynd of kirk vpon the face of the earth. As to vs ze se hou esie it is to schau that ve haue communication vith that kirk quhilk is spred throuche the hail varld: Gif ve vil send to France, to Germanie, to Spanzie, to Italie, to Pole, to the innumerabil cuntreyis of the Indis bayth oriental, and occidental, ve vil find that al the bischopis and Pastoris aggreis in ane doctrine of religion vith vs, and quha­soeuer hes bene acknaulegit for lauchful bis­chopis, and Pastoris bayth in Asia, and Afrik hes maid professione of that sam doctrine: Zea in our dayes in the tyme of Adrianus the s [...]xt, bischop of Rome, the Patriarche of Ale­xādria did send to Rome, and mak professio­ne of ane fayth vith him. And the Patriar­che of Armenia com to Rome him self vith ane Archebischop, and tua bischopis to ac­knaulege the bischop of Rome, and to pro­fes vnitie of doctrine vith him: And in the tyme of Iulius the thrid the gret Emperore of [Page 124] Ethiopia send in lyk maner to Iulius the thrid to haue communicatione vith the kirk of Rome: and Pius the fourt did constitut ane Patriarch thair, quha vithin thir feu zeiris onlie is discessit: The greit Patriarche of As­syria quha hes ane greit number of bischopis vndir him did cum to Rome for the lyk caus: And in the tyme of Pius the fourt Abdisu the Patriarche of the kirkis quhilk ar bezond Eu­phrates vnto Ind, did cum in lyk maner: And to praetermit that in the general Concile of Florence bayth the Greikis, and Armenianis did al aggrie in the professione of ane fayth vith the bischop of Rome: Nou presentlie the greit Emperore of the Moscouitis intraittis vith Gregorius the threttent, quha is nou le­uand, to haif communicatione vith him in fayth and religione: And thairfoir ze se zour selfis that amangis thame al quha professis the name of Christ ve onlie ar callit Catho­likis, not onlie be our selfis, bot euin be zou and al schismatikis: And quhen onie of zou speikis of ane Catholik, he vndirstandis ane of thame quha professis our doctrine: For the quhilk caus sayis S. Augustine, that euin the name [Catholik] did hald him in the kirk becaus that kirk euin be the Haeretikis thame selfis vsed euer to be callit the Catholik kirk, and gif thay had sepokin vtheruyse, na man vald haue vndirstandin thame: And the an­cient father Pacianus vrytand aganis the No­uatianis [Page] sayis (Christianus mihi nomen est, Ca­tholicus cognomē:) that is my nāe is ane Christiane, ād my surename is ane Catholik, be the ane sayis he, I am discernit from the Ieuis, and Paganis, be the vther frō the Haeretikis: Bot as to zou ze haue na name quhairbie ze may be discernit from haeretikis, sen ze ar content ōlie to be callit faythful or Christianis, quhilk al haeretikis dois vsurp vnto thame, sua ze vant ane surname except ze be callit Caluinistis: or Protestaōs: for ze cā nocht vithout extreme impudencie cal zour selfis Catholikes: And thairfoir al the tyme that euer I vas amang zou nather red I, nor hard I of onie man, the name Catholik: quhil I chanced to reid ane Catholik vryttar Dominicus Soto, and thairfoir in zour beleif, for Catholik ze say commōlie vniuersal kirk, as the head of al the Protestaons Martin Lauter, for the kirk Ca­tholik maid in his Catechesme the Christian kirk, quhilk ze do onlie becaus conuicted in zour auin consciencis, nather may ze be callit Catholikis, nather zour neu erectit synagoge the kirk Catholik or vniuersal.

Thou may nocht be hard to haue onie reassoning in this cuntrey aganis that Religion, quhilk is confermit be act of parliament.

I abaid sum vther ansuer of zou, at the lest thir gentil men, quha ar heir present, I be­leue salbe skarslie satisfeit: Bot becaus ze se zour self conuict and can gif na ansuer, the veritie being sua cleir for my pairt, ze ar con­stranit [Page 125] to sklent and mak the act of Parlia­ment ane buclar for zour defence aganis al argumentis: Bot to cum to zour act of Parlia­mēt, Iohne kmnox, quha vas na pastore bot in­trudit him selff in the scheipfauld of Christ, About the space of xxi zeiris bygane, schuke louse all the actis of Paipis, and Emperoris, of Praelattis and king is maid be continual success of tyme, the space of ane thousād fyue hūdreth and threscoir zeiris, and zit ze for ane act of parliament, maid nocht be ane king bot ane particular fauorar of zour sect vsurpand the authoritie be zour moyen, vil stay disputation of onie head of religione at this tyme. Qu­hairfoir I vil fullie resolue zou of this doubt be the grace of God: I demandit the Erll of Mor­tone in Dalkeith, quha vas vpone the Cōcile, at the making of the act: Quhat vas confir­mit thairby, concerning the religione? For ather it behouit to be (said I) the treuth of the Bybil, as it is vrittin in the text, or sum certan expositione thairof, or generallie that, qu­hatsumeuer the ministeris preachis, or var to preache efteruart, sould be ratifeit, as Goddis vord? gif it vas the treuth of the Bybil, as it is contenit in the text, the act is superfluous, be­caus thay quha ar callit Papistis neuer denyit the sam, Albeit the act vas maid to bring tha­me to ane neu religion, quhilk thair foirfathe­res miskneu: Giff it vas onie expositione of the sam, it aucht ather to haue bene vryttin or prentit: Bot, thair is nather expositione [Page] vryttin, nor prented, except sum friuol nega­tiues, quhilk ar imbraced nocht onlie be the Ministeris of Scotland, bot be the Ieuis and Paganis, as that, Christis bodie is nocht vndir the formes of breid and vyne, That thair is noch seuin sacramentis &c. For the affirma­tiuis ioynit heirvith ar al thifteoulie stollin from the Catholik kirk, Quhairfor said I, it restis that al quhatsumeuer the Ministeris sal speke in the pulpit is ratifeit be that Act of parliament, quhilk is ane vngodlie thing: For gif the general Conciles of the hail kirk hes errit, as thay falslie alledge, quhy may nocht onie particular man of thame, preache erro­neus doctrine for the treuth? Nor it is nocht aneuche that ane minister, being iustlie repro­uit be onie of his brethrene, mak ansuer, and say: Brother quhatsumeuir I teache in the pul­pit, is confermit treu be the act of parliamēt, quhairbie ze aucht to dea, as ane transgressore thairof, becaus ze say that to be fals, quhilk the act of parliament confermes to be treu: My lord Morton ansuerit, that Sanct Augu­stine vas als vyse ane man, as onie of thame, quha var on the Concile at the making of that Act. Quhairfoir lyke as he vrait bukes of retractation, sua quhen ve find onie act of parliament sayis he, vranguslie maid aganis God, and gude reassone, ve vil annul the sam, and estableis the contrare: And thairfoir zour actis of parliament euin according to the iud­gement of the vittiast of thame that vas the [Page 126] diuy saris thairof, can nocht be ane sure groūd quhairon onie man may leane his fayth con­sidering the materis of fayth ar nocht sub­iect to onie retractatione, as ar the actis of zour parliament.

THou art verie blasphemous aganis that treu pa­store of God Iohne Kmnox, saying that he intru­dit him in the kirk of God vithout al calling.

Gif he had onie calling, it vas ather ex­traordinar, lyk as had the prophetis befoir the cūming of Christ, or ellis ordinar, quhair­bie ane lauchfullie callit pastore, callis another be the sacrament of Ordour, and onlaying of handis: gif he alledge the first kynd, it is neces­sar that he s [...]hau the vision of the Angel, vith the circumstancis, and haue miracles, lest the peopil be seducit, or ellis na man is obleist to beleue him: gif he had onie ordinar vocation I pray zou declair the same.

He vas ordinarlie callit be the peopil.

The peopil is to be commendit, qua geuis obedient audience to ane pastore lauchfullie promouit, bot quhair reid ze in the scripture, that euer ane pastore vas callit be the multi­tude? or quha gaue the multitude sic authori­tie? [Page] For I reid that S. Paul ād nocht the peopil callit Titus and Timotheus,1. Tim. 4. quha ressauit au­thoritie be the onlayng of his hādis:1. Tit. 1. and that he left Titus in Creta, that in euerie toune he sould apoynt Bischopis and preistis. And Christ in the Euangel of S. Iohne,S. Ioh. 20. sayis, As the leuing father hes send me, sua send I zou, that is, as the father send mevith pouar and autho­ritie to send vtheris, sua I send zou: that nocht onlie ze may exerceise the office zour selfis, bot also ordane vtheris thairto. This pouar is geuin be Christ to the Apostlis onlie, and to thair successoris, and in nauyse to the peopil, lyk as euer hes bene practised vnto this day. By that, the pouar quhilk is granted to the Ministeris of the kirk, is nocht ane ciuil or politik pouar, bot heauinlie and diuine, bot the peopil hes na vther pouar bot ciuil or politik as is maist manifest and cleir: Zea Caluine zour Maister cōfessis that the peopil hes nocht pouar to administrat the sacramēt of Ordour,Caluin li. 4. institut. cap. 3. sect. 16. bot that it appertenis onlie to the pastoris of the kirk, and the ressone of this is maist cleir, becaus it is ane thing maist propirlie aperte­nand to the gouernement of the kirk to ap­poynt gude and lauchful pastoris: Bot the go­uernemēt of the kirk appertenis nocht to the peopil, bot to the pastore, as ye gouernemēt of the scheipfauld apertenis not to the scheip bot to the pastore: Quhairfoir gif Iohne kmnox be nocht callit, bot be the peopil, he hes ingy­rit him self in the scheipfauld aganis the ordi­nance [Page 127] of God. And albeit I vald grant to zou that the peopil had pouar to cal onie man, quhilk is maist fals, zit Iohann kmnox vald be destitute of al lauchful vocation, quhilk that it may be maist manifestlie kna­uin to the gentil men, quha ar heir present, I vil demand of zou tua quaestionis:

The ane is to schau me ane lauchful Magi­strat, or authoritie, that apoynted Iohann kmnox for ane minister? For the peopil aganis the vil of the supreme magistrate hes na pouar nor authoritie to estableis onie thing, mekil les, to estableis ane thing of sua greit impor­tance: to this quaestione ze can nocht ansuer, Becaus the Quenis Maiestie of Scotlād, quha vas than Quene of France, and our souerane ladie hir mother, than regent of Scotland, did bayth ganestand the vsurpit authoritie of Iohānk mnox, and vald neuer approue that he sould preach in the realme of Scotlād: And he violentlie did oppose him self vnto thame bayth: sua he is nocht callit be onie temporal authoritie quhilk is lauchful, bot intrudit be the peopil agains the lauis, and ordinances of the lauchful magistrat: The secund is, quhat religione professed thay, quha apoyntit Iohne kmnox ane minister? Gif thay had bene of our religiō, thay vald neuer haue apoyntit him: gif thay var of that sam religion, quhilk he prea­ched, than it is necessar that sum vtheris sould haue preched that religione vnto thame, or [Page] he him self befoir he vas callit, ād sua he could nocht be callit be the peopil, or at the lest the first precharis of that doctrine could nocht be callit be the peopil, quhilk is aueuch for my purpose.

Quhair thou sayis that Paul left Titus to ap­poynt Bischopis and preistis, thou art ignorant of the greik langage, quha turnis (Presbyter) to be ane preist, for it is callit, ane eldar.

Albeit the natiue significatione of Presbyter be, that it is callit ane eldar, zit as ve reid ī the Epistles of Ignatius discipil, to the Euan­gelist S. Iohne, Presbyter and Sacerdos in the primitiue kirk signifeit ane thing. Becaus grauitie of maneris, quhilk is speciallie conioynit vith aige, vas requirit in thame quha var con­secrat preistis. Siclyk, Erasmus quhom ze vil grant nocht to haue bene ignorant of the greik, translaittis, [...], be Sacerdotiū. Al the greik authoris, quha vndirstude verie veil quhat [...] vas callit, callis [...] and [...] bayth ane thing: And S. Hierom quha vndirstude in lyk maner the greik tung, takis for ane thing Presbyter, and Sacerdos, as Cyprian, Augustine, and the rest quha hes vryttin in latine,Hierom cōt. lucife. Cypria. li. 1. epist. 9. August. de vnitate Ecclesiae. neuer makand mentione of ane Minister. Gif ze sal seik the natiue signifi­catione of euerie vord, onie man may obiect be als gud reassone to zou, that (Minister verbi Dei) sould nocht be callit ane of zour pastoris, bot ane gentil mannis seruand, quha reidis the chapture of the Bybil at hame, becaus the [Page 128] propir significatione of (Minister) is ane ser­uand. And (verbum Dei) is callit the Byble. Bot nou I pray zou schau me quhat pouar the peopil hes to to chuse ane pastore?

Ve reid in the Actis of the Apostlis that thay commandit the multitud of thair disciples to espy out seuin men of gud lyf ful of the halie Ghaist and visdome quhom thay micht apoynt draconis to serue the tabillis.Act. 6.

Sua may ane Minister desyre the people to search out ane gud and godlie schollar quha may be presented vnto thame, and zit this presentation makis him not ane Minister:Act. 6. Ze may reid in the same Chapture ane lytil eftir, That thir seuin men chosin be the multi­tude resauit not authoritie of administratione in the kirk, bot be the sacrament of Ordore, and onlaying of the handis of the Apostlis for it is thair vryttin, Thay brocht thame in presence of the Apostlis, and eftir thay had prayit, thay laid thair handis vpon thame.

Gif thou require ane ordinar calling be onlaying of handis, Iohann kmnox resauit it from zour Roman kirk.

Than ze man grant zour Maister Io­hann kmnox ane heretik, and Apostat quha maid defectione thairfra, and thaireftir de­nyit his vocation: Attour that, The pouar of Ordore is not sufficiēt to ane man to preache bot he man haue also iurisdictione ouer tha­me to quhom he preachis, Iohann kmnox re­sauit neuer sic iurisdictione fra the Roman [Page] kirk to preache in the Realme of Scotland, thairfoir suppoise he receauit from it the Or­dore of preisthead, zit he had na pouar to preache nor to lauchfullie administrat the sa­cramentis, finalie ze ar iniureous to Kmnox, affirming that he hes enterit anothir vay nor he confessit him self, for he preachit in the toune of Edinburgh, that gif Esaias,, Hiere­mias and vtheris var prophetis, he vas ane prophet lykuyse, and mair nor ane Prophet, sua that being demandit of the reuerend father Maister Niniane Vingzet nou Abbot of Ratinsburgh of his authoritie, he ansuerit that he vas extraordinarlie callit euin as vas S. Iohne the Baptist, And this he ansuerit in publik befoir the people: Bot priuatlie he scheu him self to be callit in ane vther maner, that is be gunnis, and pistolis, for in ane con­uention haldin be him, Villox, and vtheris of thair sect, as I vndirstude of ane nobil and ho­norabil man quha can zit beir vitnes gif I lea or not, Villox proposed as ane maist vechtie mater to considder, be quhat vay thay sould admit thair ministeris, for said he, gif ve admit thame be the impositione of handis or onie vther ceremonie vsit in ordinar calling, the lyk vil be ask it of vs, that ye schau that ve var admittit to the ministrie vith sik ane cerimonie, be pastoris quha teached in the kirk of Scotland befoir vs: Iohann kmnox ansuerit maist resolutlie, buf, baf, man ve ar [Page 129] anes entered, lat se quha dar put vs out agane, mening that thair vas not sa monie gunnis and pistollis in the cuntrey to put him out, as vas to intrud him vith violence: sua Iohann kmnox be his auin cōfessiō entered not in the kirk be ordinar vocatione, or impositione of handis, bot be impositione of bullatis and poulder in culringis and lang gunnis, sua ze mister not to troubil zou farder in seiking out of Iohann kmnox vocatione.

Thair is na dout bot extraordinarlie Io­hān kmnox vas raised vp to ruit out idolatrie out of this cuntrey, sua as obseruit ane of our faythful bre­threne he vas maist iustlie callit kmnox (pepulit quia voce locustas) ād be him as be Martin Lauter lykuyse,Apoc. 19. that man of syn the Antichrist vas reuelit, quha sit­tis vpone the seauin hillis in the toun quhilk hes dominione ouer the hail varld,Apoc. 17. quhairbie na vther may be vndirstand except the Paip of Rome, sic is the ambitione and corruptione of the maneris of the hail toune of Rome that it is direct repugnant to the lyf of treu Christianis. I knau zour Germane Papistis var offendit that be the prouidence of God that halie man sould be callit [...] ane lauar for this name is dreuin from the greik verb [...] quhilk signifeis I vesche, be reasone he reneuit the treu doctrine of the lauar of regeneration, quhilk befoir vas obscruit be the Pa­pistis.

Lyk as the Deuil callit Lucifer ane berar of licht transfiguris him self in ane Angel of licht, and playis the Aip to god, his Apostlis dois lykuyse counterfute the maist excellent [Page] of goddis Elect taking to thame selfis names of excellencie, sua Symon Magus vas callit the verteu of god: and Manichaeus callit him self the Apostle of Christ mak and sum altera­ratione in his name Mānichaeus, quasi funderet manna, siclyk I micht speik of the Eunomia­nis, Luciferianis, thame quha var callit [...] and vtheris innumerabil, As to the mysterie of zour Maister and prophet kmnox, quhair ze apply his name to the reuelatione of the Antichrist, I think ze micht mair iustlie haue callit him kmnox quasi nox, à nocendo: for he hes bene verie noy sum to Christis kirk quha vas his mother, sua that for the desola­tione quilk he hes maid in Scotland he may be callit [...],Apoc. 9. perdens: For in respect of his vil quha had euer in his mouth, [Ruit out, Ruit out] thair vas neuer ane gretar de­stroyar of policie, lauis, and al thingis befoir buyldit, erectit, ordinit and established the space of threttene hundreth zeiris, lik as the name of Mahometis hes the sam signification a [...] destruere,Deut. 29. perdere becaus he destroyit the Christian religiō throuch out al tha pair­tis quhilk nou ar vndir the ditiō of the Turk, As to zour vther germane prophet I knau he vrait his name not onlie Martin Luter fra the greik verb [...] efter the custume of vther Germane prophetis Melanchton, Dryander, Hosiander, quhais fatheris names var blak earth, Aikman, Halieman: bot to declair his singularitie in the bukis quhilk he vrait in [Page 130] his germane vulgar toung he callit him self Lauter à lauo quasi, lautor, ane clengear of the people from the filthenes quhilk thay con­tracted in the captiuitie of Babylon, for it pleased him sua to terme the humil obedi­ence of al nationis to the kirk of Christ, zea he delytit mair to be callit Lauter nor [...] becaus in the germane toung it signifeis pure and clene: Nou albeit he hes chosin vnto him self this surname of excellencie his father be­ing callit luder quhilk signefeis dirt in the Germane toūg, or Lutear quasi Luteus, zit lau­ter sal haue na caus to complane that I inuie the excellencie of his name, for sence I haue this conference in my vulgar toung I sal euer vnles I forzet my self cal him eftir that name quhilk he tuk to him self vryttand in his vul­gar toung, becaus I knau perfytlie sic is the prouidēce of God, that he turnis thay thingis to the ignominie of the vickit quhilk thay think maist glorious: for fra the theme to the quhilk he referris the deductione of this name cummis also (diluuium) quhairbie the varld vas anes destroyit, sua that as the name [...] aggreit veray veil to Iohann kmnox,Apoc. 9. it may lykuise maist iustlie pertene to Martin Lauter quha hes destroyit the C [...]tholik religion sua far as lay in his pouar throuch the hail latine impyre. Nou to cum to zour obiectione, qu­hair ze say that nane vthir may be vndirstand be him quha sittis on the seuin hillis in the toun quhilk hes dominion ouer the hailvarld [Page] except the Paip of Rome be resone of the ambitione and corruptit maneris of that tou­ne, and that S. Iohne speakis of the Antichrist in tha vordis: This obiectione seruis zou for ane commone place in zour preachingis to vithdrau the people from the obedience of Christis vicar in the earth, quhairbie ze schau maist manifestlie zour malice and ignorance,Apoc. 17. for albeit that place of S. Iohne be in verie deid vndirstand of the toune of Rome, zit it seruis na thing to zour propose, becaus bayth according to the plane vordis of the text, and the interpretation of ancient vryttaris it aucht to be referrit to the Emperoris of Rōe quha maist cruellie did persecute the kirk of god, and in special the Paipis and hie preistis of the same bischopis of Rome, the space of thrie hundreth zeiris fra Nero to Cōstantinus Magnus, during the quhilk tyme al kynd of Idolatrie did ring cheiflie in the toune of Rome aboue al vther nationis of the varld,Apoc. cap. 17. & 18. for the quhilk caus S. Iohne sayis (That the kingis of the earth hes playit the harlat vith hir, and hes drunkin of the coup of hir forni­cation) becaus that the hail varld vas conta­minat vith hir Idolatrie: And as vitnessis S. Leo bischop of Rome that scho vas the mother and maistres of al error in sic maner, that scho had ane temple callit [...] .i. quhairin vas al the Idolis of the varld, for as thay subdeuit euerie natione to thair impyre sua thay bro­cht the innumerabil Idolis of sua monie di­uerss [Page 131] nationis of the hail varld to the foirsaid kirk of Rome thair to be vorshipped: He sayis also that the toun of Rome vas drunkin vith the blude of Martyris,Apoc. 17. declairing the cruel persecution of the Roman Emperoris, be the quhilk sua exceiding ane greit nūber of Mar­tyris var put to maist cruel and horribil death, that skarslie burreois could be fundin to sa­tisfie thair inquensibil thrist of the innocent blude of the Christianis, as is manifest of al historeis, and of the louabil memorie of thair names quhilk ar zit keipit in the toune of Rome, and of the covis in the quhilk is thay sum­tyme did lurk to escheu a lytil the furious ra­ge of persecutione and of thair maist halie re­liques, that almaist the hail toun of Rome is sanctifeit be the blude of the Martyris: for the quhilk caus S. Paul vryttand to the Thessalo­nianis,2. Thess. 2. sayis (Iam enim mysterium operatur iniquitatis) for nou the hid mysterie of iniqui­tie dois vork, Mening of Nero and vther cruel Emperoris quha mouit be the spirit of the Antichrist, quhilk he callis the mysterie of iniquitie, vas to persecute the kirk of Christ:1. Pet. 5. And S. Petir him self be reassone of the gret confusion of idolatrie of al nationis quha re­sortit into Rome callis it Babylon, saying the kirk quhilk is in Babylon salutis zou, mening of the kirk of Rome, as amangis vtheris inter­preitis S. Hierom: quhairof zour malice may esilie be knauin to the hail varld, becaus ze deny that S. Petir be Babylon in this place vn­dirstandis [Page] the toune of Rome, to the effect ze be not cōstranit be express testimonie of scri­pture to grant that S. Petir vas in Rome, bot in the reuelation of S. Iohne be Babylon ze vil haue na thing vndirstand bot the tou­ne of Rome, albeit ze haue na reasone for zou quhy it sould be vndirstand vtheruyse in the epistle of S Petir nor in the reuelation of S. Iohne:Apoc. 17. Heir I haue declarit to zou the treu mening of that place of S. Iohne quhilk ze abuse. And I say farder mouit be gud reasone that it can nocht be vndirstandin of the kirk of Rome becaus S. Paul him self louit gretū ­lie the Romanis quha had than imbraced the Christian Religion, and it vas not the kirk of Rome quhilk did persecute the Martyris of the quhilk S. Iohne speikis, bot be the con­trare it vas the kirk of Rome quhilk thoillit the persecutione of the cruel Emperoris, and in special the Papis, quha var almaist al Mar­tyris, befoir the dayis of Constantinus Ma­gnus: Mairatour al Christian Catholik men hes euer honorit the kirk of Rome from the first fundation of it in the dayis of the Apost­lis, to this present for thair spiritual mother, as I haue schauin to zou befoir in my last cō ­ference, quhilk thay vald neuer haue done gif thay had bene of zour opinione, or estemit hir to be the hure of Babylon as ze maist im­pudentlie blaspheme: Quhair as ze conclud zour obiectione be reasone of the ambition and corrupted maneris of the toune of Rōe, [Page 132] I ansuere to zou according to our Scottis prouerb, He sould haue ane hail pow, quha callis his inchtbour neitie now: And gif I do not content zou vith this ansuer, S. Hierom quha vndirstud the Apocalypse of S. Iohne alsueil as ze, vil mak zou ansuer for me: quha speikand of the toune of Rome vryttis in this maner (Est quidem ibi sancta Ecclesia, sunt trophaea Apostolorum & Martyrum, est Chri­sti vera confessio, est Apostolorum praedicata fides, & gentilitate calcata in sublime quoti­die erigitur vocabulum Christianum, sed am­bitio, potentia, magnitudo vrbis, videri, & vi­dere, salutari, & salutare, laudare & detrahere, & tantam hominum frequentiam videre à proposito Monachorum, & quiete aliena sunt.) .i. The treu and halie kirk is in the toun of Rome, thair ar the taikinnis and triumphis of the victorie of the Apostlis and Martyris, thair is the treu confession of Christ, thair is the faith quhilk vas preachit be the Apostlis, and the nāe of thā quha ꝓfessis Christ is daylie exalted, gentilisme being trampit vnder fute, bot ambition, potentnes, the greitnes of the toune, the desyre to se and to be sene, to gif, and tak guddayis, to loue and lak vtheris, and to se sik ane multitud of men ar not conue­nient to the purpose of ane Monk, or the trā ­quillitie of ane religious man: Ze se thairfoir that ze ar mair skar nor vas S. Hierom, quha vald not separat him self from communion vith the kirk of Rome, quhatsumeuer corrup­tion [Page] of maneris he did persaue in sum pri­uat personis: Bot ze, lyk the Donatistis, vil ha­ue na thing ado vith the kirk of Rome, be­caus as ze allege thair is in it sum corruption of maneris, albeit ze zour selfis euin accor­ding to zour auin confession be replenished vith al kynd of vickitnes.

VEar not sua ignorant bot ve knau perfytlie that S. Iohne in his reuelatione speakis not onlie of thingis passed, bot also of thingis quhilk var beginn and to be compleit quhen he vrait his prophe­cie, and of thingis to be completit lang thaireftir, and lykuyse that monie thingis quhilk var spokin of Rome var fulfillit in the cruel Emperoris: zit ve affir­me maist constantlie that S. Iohne speakis of ane vther Antichrist quhilk vas to inuade the treu kirk of God ane lang tyme eftir the crueltie of the infidel Emperoris sould ceise, quhairbie gif ve consid­der his propirteis aricht, nane vther may be vndir­stand except the Paip of Rome:

I grant that by the Emperoris quha ar zit cummit S. Iohne menis of ane vthir Anti­christ quhilk sal inuade the treu kirk, bot qunair ze alledge that nane vther may be vn­dirstand except the Paip of Rome, I desyre zou to produce ane solid reasone to confer­me zour assertione, vtheruyse al men of gud [Page 133] iudgement may persaue hou esie it is to me to reiect the sam, as maist fals and vnuorthie of onie farder improbation. Bot nou to the end that al mē may vndirstād quha may iustlie be callit the Antichrist, I vil propone sum of his cheif markis quhilk ar setfurth in Goddis vord, that thairbie ve may knau him and keip our selfis that ve be not seducit be his vickit doctrine: his propirteis contrare vnto thame 1 quhilk we find in Christ man be,2. Thess. that he be ane man hauand assistance of the deuil in al operation:Esaiae. 11. lyk as the seuin giftis of the halie Spirit restit vpone the manlie nature of Iesus,2 sua sal the seuin deidlie synnis pryd, auarice, li­cherie, glutonie, sleuth, Ire, and inuie regne in him and his disciplis: Lyk as the ground of 3 the Christian religione is the confessione of S. Petir,Mat. 16. that the sone of the leuing God is cū ­mit in the fleshe, sua sal the principal but quhairat he sal schut be to deny Christis cū ­ming in the fleshe,1. Ioh. 2. and the hail vorkis done 4 be verteu of his incarnation: Lyk as in Christ vas puritie of doctrine vithout onie error and godlines of lyf,1. Pet. 2. Sua in the Anti­christ sal be ane denyal of al doctrine befoir established, and ane Mass of al erroris befoir cōdēnit maist impudētlie teached for treuth, and contempt of al gud commandimentis and godlie lyf,S. Mat. 19. zea ane prouocation to al im­pietie: Lyk as be the Consil of Christ his disci­ples 5 left thair vyfis, and thay quha var vnma­reit villinglie leuit chast al thair dayis, that [Page] thay micht indeuor thame selfis haillelie to the seruice of God, Euin sua the Antichristis disciples be his consile sal think thame selfis maist vnhappie gif thay haue not vyfis, not uithstanding thair estait and aige sal be repu­gnant to sik mariageis as thay sal desyre, For Daniel testifeis that the hart of him and his disciples sal be brunt vith the lust of vemen:Daniel. 11 Lyk as Christ began his preaching in the treu 6 kirk of God, be planting the doctrine quhilk vald haue bene the caus for the quhilk Hie­rusalem sould haue standin for euermair, gif the induellaris thairof had resauit it: Euin sua the Antichrist sal sit in that kirk be making the people Apostatis,2. Thess. 2. quhilk befoir acknau­leging the lauchful pastore vas the treu Hie­rusalem or kirk of God, and nou be defectiō is maid the seat of the Antichrist, quhair of vil inseu gret desolatiō ād ane suddane ruine: Lyk 7 as Christ ꝓmised that the zettis of hel mening thairbie error and fals doctrine sould not pre­uale aganis his kirk,Matt. 16. bot his halie spirit sould gyde hir ī al treuth to the end of the varld, sua sal the Antichrist teache the plane contrare, to the ēd it may be collectit that Christ vas ane deceauer makand ane fals promeiss, for he sal preache that the hail kirk hes imbraced mo­nie headis, of erronious doctrine: Lyk as 8 Christis kingdome had ane smal beginning at that tyme quhen the varld in verie deid vas in greitast blindnes,Act. 1. and thaireftir grouis qu­hil it haue occupeit the hail varld, Euin sua the [Page 134] Antichrist vil maist impudentlie affirme that the hail varld vas in blindnes befoir his cum­ming, and persuade his disciples that obstinat­lie thay thoil the dead for mentenance of his erroris, quhilk obstinatnes paintit vith the colore of patience vil seduce monie, and be thocht falslie miraculous proceiding of the Spirit of God, and mak thame quha vil be se­ducit,S. Paul be ane blind and inordinat zeal becum inraged to persecute the treu Christianis maist extremlie,2. Thess. 2. quhil he haue dilated his poysone vniuersalie, that is quhil he haue in al pairtis quhair the kirk is, professed ennimeis to the same, laboring for hir destruction: bot quhen it is at the heicht it vil lest onlie thre zeir and ane half,Apoc. 11. quhil as be the contrare to the gret cōfort of the treu Catholikes, Christis king­dome being anes at the heicht sal lest for euer­mair:Daniel. 7. 6 Lyk as Christ descendit of the tryb of Iuda, and vas reueled quhen the Impyre of Rome vas resauand incress and maist floris­hing:Gene. 49. Euin sua the last Antichrist be operation of the deuil sal be generat of the seid of Dan, quhen the Impyre of Rome salbe sua immi­nished that it sal skarslie haue the maiestie of ane impyre,2. Thess. 2. quhilk be the preaching of the Antichrist vil resaue gret hurt: for he and his disciples vil be maist desyrous to eiect lauch­ful kingis, Princes Dukis, Lordis and haue tha­me selfis placed in thair roumes albeit be hy­pocrisie thay vil labor to clok the same and appeir to seik na les: first vndir pretence of li­bertie [Page] bring and kingis and princes subiect to the Impyre of Rome from obedience to the same, to the effect that thaireftir euerie ane of thame may be the mair esilie ouerthrauī: Lyk as Christ vas praefigurat in the auld lau be tua beastis commonlie, sua S. Iohne in his reuela­tion bringis in tua beastis for compleitting of the bodie of the Antichrist, calling ane of tha­me ane blasphemous beist absolutlie, quhair­bie is signifeit ane professit Apostat and infi­del,Apoc. 13. the vther ane beast hauing tua hornis lyk the lamb, and zit notuithstanding spekand as dois the dragon, quhairbie he signifeis ane Patriarche of Haeretikis quha albeit he praetend the mantenance of fayth and lauchful calling zit in effect he aggreis vith the formar beast, quhilk S. Iohne callis the vorshipping of the vther beast:Apoc. 13. And that quhilk is spokin be S. Iohne of the beast vith the seuin headdis and ten hornis, may be vndirstandin not onlie of the vitious Emperoris of Rome quha did per­secut the primitiue kirk, bot also of the last Antichrist: for the headis signifeis diuerss Hae­resiarchis and Maisteris of fals doctrine. The hornis signifeis the assistance of temporal pouaris quhairbie thair impietie is defendit: And thir as S. Iohne sayis,Apoc. 17 resauis pouar at ane hour vith the beast: for lyk as thay quha ar Ministeris deput to preache in the kingdome of the Antichrist dispossessis lauchful preistis and Bischopis: Euin sua temporal men infe­ctit vith thair pernicious doctrine vil think [Page 135] thame selfis inferior in spirit and courage to thair brethrene, vnles thay lykuyse eiect tem­poral Magistratis mētenaris of the treu reli­giō, as Kingis, Quenis, Dukis and Erlis, occu­peand violentlie thair roumes, for the quhilk caus S. Iohne callis thame not kingis, bot ha­uing pouar as kingis:Ibid. Lyk as S. Iohne declai­ris his cumming be the lousing of ane vyld beast, sua he vil not be eschamit to cal him self ane vndātonit beast quhilk may not be ouer­cūmit: And his kingdome vilbe at the heicht quhen the deuil sal be loused, quhilk laxation vil be knauin be vniuersal vitkitnes, and infi­delitie almaist throuch the hail varld,Mat. 24. Dan. 12. vith ex­ceiding gret feir to profes Christis doctrine, and the sacrifice of his bodie and blud callit the Mess: Sik as is this day in Scotlād, and In­gland quhairin is ane viue image of the king­dome of the Antichrist, quhairin gret desola­tion may be sene in the halie places,Matt. 24. Apoc. 11. and gret persecution of the treu Catholikes: For in the Antichristis kingdōe abhominabil hurdome vil be placed in the kirk for he preasthead, and Sodomitical syn as bougrie, incest, and adulterie vilbe honorit as Mariage: He is cal­lit the beast vpon quhom the hure sittis, that is be quhais doctrine the Authoritie of the hure aboue the kirk is approued:2. Tim 2. For as Chri­stis doctrine admittis nane of the feminine kynd to beir reul in the kirk, sua the disciplis of the Antichrist vil promoue not onlie Bair­nis, and Idiotis bot V [...]mē also in place of bis­chopisād [Page] hie preistis: for of ane in tha cūtreyis quhair the Antichrist sal be best obeyit Sanct Iohne spekis maist planelie in his reuelation [Permittis mulierem Hiezabel quae se di­cit prophetissam,Apoc. 2. docere, & seducere seruos meos, scortari, & edere ex iis quae simulachris immolantur, & dedi illi tempus vt resipisce­ret à fornicatione sua, & nō resipuit,]. i. Thou sufferis the voman Hiezabel quha sayis that scho is ane prophetiss berīg office in the kirk, to teache and deceaue my seruandis, and play the harlat and eat of tha thingis quhilk ar of­ferit to Idolis, ād I haue geuin hir tyme to re­pent from hir fornication and harlatrie, bot scho hes not done poenitence: And agane (Quantum glorificauit se & in deliciis fuit, tā ­tum date illi & tormentum,Apoc. 18. quia dicit in cor­de suo, consideo Regina, & vidua non sum, & luctum neutiquam videbo). i. Sua far as scho hes exaltit hir self and leuit in ryattousnes, ge­ue hir als gret torment and murning, becaus scho sayis in hir hairt, I sit ane Quene in my throne, and I sal not se murning or lamenta­tion: 10 As Christ honorit the father of heauin, sua sal the Antichrist and his disciplis honor the Deuil of hel as onlie vorkar of al thingis:Apoc. 13. for he vil teache that notuithstanding the grace of Christ it is impossibil to resist the sugge­stionis of the Deuil, or that onie mā hes pouar to do vtheruyse nor he dois: he vil maist bla­sphemouslie affirme that al the vorkis quhilk the treu Christianis dois mouit be the spirit [Page 136] of God ar the vorkis of the Deuil, ād that God dois al the mischeif quhilk is vrocht be him and his disciples, this is the vorshipping of the dragon quhairof S. Iohne speikis in his reue­lation: As Christ is considerit in propir perso­ne II quhō al faythful men vorshippis for thair God, being bayth God and man: And lykuyse in his mystical bodie quhilk comprehendis al his disciples in vnitie of spirit concerning do­ctrine and maneris: Sua may the Antichrist be cōsiderit in his bodie natural ād mystik, to the quhilk al thay apertenis quha ather imbraces fals doctrine ōlie, or ar of vitious lyf ōlie vith cōtinuāce,2. Tim. 4. Iudae ep. Apoc. 21. or Ioynis thir tua togidder vithout repētance: for the quhilk caus not onlie aucht thay thingis to be attribut to the gret Anti­christ quhilk he in propir persone performis, bot thay thīgis also quhilk ar performet be his disciples in his name and be imitation of him eftir his death, euin to the aucht generation: As S. Augustin vrait of Arrius that his pane in hel vas not definit befoir the tyme that his haeresie come to the heicht,Apoc. 17. and vas alluterlie extinguished: This menis S. Iohne vryttand, in this maner, [Videntes bestiam quae erat & non est, etsi est). i. seand the beast that vas and is not, albeit he be: and, (Quinque ceciderunt, vnus est, alius nondum venit, & cum venerit, oportet ipsum breue tempus manere, & bestia quae erat & non est, & ipse 8. est, & de nūero 7 est, & in in [...]eritū vadit:). I. [...]yue ar destroyi [...], pres [...]lie thair is ane, anevthir is not zit cūmit, [Page] and quhen he cummis, he man byd ane schort tyme, and the beast quha vas and is not, is the aucht, and zit nothuithstanding he is of the number of the seuin headdis:1. Cor. 8. 1. Timo. 2. Apoc. 13. Apoc. 16. Apoc. 9. 2. Thes. 2. for this differē ­ce and opposition is to be markit cheiflie, that quhair Christ is onlie ane head: In the kingdome of the Antichrist thair sal be mo­nie, quhilk ar signifeit quhylis be the number of tua, quhylis of thrie quhylis of ten, and sik vther numbris quhilk ar expressit in the re­uelation of S. Iohne: For ane gret number of Deuillis sal adioyn thame selfis in separabillie in al operation vith men of vain, curious and ambitious spiritis quhairbie thay vil mak thame abil to do thay thingis to the gret ad­miration of ignorantis quhilk passis the na­ture of man: Thir ar lykuyse the fals miraclis quhairbie simple people geuin to the libertie of the flesh, and fleing trauel vil be seducit and maist miserabillie deceauit: Sua that the cum­ming of the Antichrist vil be at that tyme qu­hen be the negligence and slugagenes of the lauchful Pastoris, al kynd of iniquitie aboūdis,Zacha. 11. Matt. 24. and the deuillis sal possess men vith sik force and vehemencie as in the primitiue kirk the Apostlis var possessit be the halie spirit: Zit nothuithstanding the multitude of sa mo­nie contrarious headdis amang the disciples of the Antichrist, he vil find out and chuse ane Name quhairbie he vill distinguish his disciplis from al vtheris, common to thame al, quhais signification gif it be veil obser­netvil [Page 137] be directlie repugnāt to the significatiō of this vord (Christ) as it is the name of our saluiour, and as from it al treu vorshipparis of God ar namit Christianis: [...]Hippolit in orat de consum. mundi. And albeit at the beginning he vil praetend ane gret humilitie and luf of goddis honor, zea haue participatiō of tha sacramentis quhilk var institut be God, and reuerence the vord of god, and declair him self ane maist vehement ennimie to al Idolatrie,Matt. 24. to the effect that as Christ him self hes foiruarnit vs, he may seduce, gif it be pos­sibil, euin the elect, and thame quha as thair consciēces dytis thame feitis God vnfēzeitlie: Zit in hairt he vil be sua proud that he vil not onlie contēn al suprē pouaris and Magistratis2. Petr. 2. Iudas epi. canon. bot also craif thay thīgis to be attributit vnto him, quhilk ar propir to God onlie: for S Paul vryttis to the Thessalonianis (as I said be­foir) that ane greit defection from the Roman impyre sal be befoir the cumming of the Antichrist, saying, vnles first thair be ane de­fection (mening not onlie from the fayth bot from the impyre of Rōe also) And that mā of syn be reueilet quha is ane Aduersar exaltand him self aganis al thame quha ar callit God,2. Thes. 2. or vorshippit as hauing Diuin pouar, sua that he sal sit in the kirk of God vantand him self as gif he var God: Nocht that he sal erect ane kirk of neu, and dedicat it to the seruice of God, for his trauelvil be bestouit mair on doūe casting nor erecting: Bot becaus be eiecting lauchful Pastoris (quhilk S. Iohne me [...]is be [Page] the seaging of the halie citie) he vil place his auin abominatiō in Hierusalem that is in that kirk quhilk befoir the imbraceing of the per­nicious doctrine of the Antichrist, vas the temple of God quhen the people acknauled­git for thair Pastor him quha had lauchful vocation: He is callit maist iustlie ane ad­uersar becaus as obseruis Tertullian:Tertul. de praescript. Haeret. Al Haere­tikis in quhom the spirit of the Antichrist do­is regnevsis euer to destroy and not to buyld, to improue and not to confirme, to doubt and not to gif credit, to ganesay and not to aggrie vith vtheris quha praeceidit thame, and finalie to propone na doctrin propir to tha­me selfis insafar as thay disagrie from the Ca­tholik kirk, except it be negatiue: And as te­stifeis the ancient and Godlie father Hippo­litus the onlie defence of the disciples of the Antichrist quhen thay fal in disputation vith the treu Christianis vil be,Hippoli­tus orat. de consum. mundi. that mouit be sik praetencis as he vil forge to obscure the veri­tie, thay deny al thingis quhilk ar brocht a­ganis thame: for the quhilk caus in the lette­ris of the name of the last Antichrist not onlie may ve find the number sax hundreth, saxtie sax,Apoc. 13. as vitnessis S. Iohne: bot also as Hip­politus supponis monie vthir names expres­sand sindrie of his condicionis, and conte­nand lykuyse the foirsaid number: Amangis the rest ve may find expressit be the letteris of his name his great seal quhilk is the verb ( [...].) and fra it ane propir name also de­ducit [Page 138] contenand the foirsaid number exactlie asit is reuelit be S. Iohne quhilk may be [...] for sua it aucht to be vryttin and pronunced [...],A 1 P 100 N 50 O 70 [...] Y 400 M 40 E 5. sūma [...] 666. or [...] sua that the sound of ( [...]) and ( [...]) be skairslie persauit: For declaration he [...] ­rof the halie father Hippolitus vryttis in this maner [Sigillum illius tam in fronte, quàm in dextera manu est Calculus [...]. At vt opi­nor, neque enim certo scio permulta reperi­untur nomina quae numerum illum habeant, sed dicimus fortasse scripturā illius sigilli esse ( [...]). I. Nego: Nam antea quoque hostis ille, nobis aduersarius opera ministrorum suo­rum. I. idololattarū Christi Martyres hortan­tium, Negato aiebat Deum tuum crucifixum: Tale erit, tempore illius honestatis omnis osoris sigillum, dicens, Nego creatorem cae­li & terrae. Nego baptisma, Nego adorationē à me Deo praestari solitam] I. The seal of the Antichrist quhilk his discipillis sal ressaue ba­yth in the foirhead and richt hand, is signifeit be the letteris of his name, quhais number be calculatiō extendis to sax hundreth saxtie sax: Bot as I suppon, nather knau I perfytlie, thair be monie names composit of the letteris of the name of the Antichrist quhilk contenis the number sax hundreth saxtie sax:

Bot peraduēture ve may say that his great seal is signifeit be ane vord composed of the let­teris of his name quhilk is ( [...]) and signi­feis I deny: For befoir this tyme also, this our auld ennimie be the trauel and diligence of [Page] his ministeris to vit the Idolateris exhorting Christis martyris, said maist impudentlie, De­ny that thy God vas crucifeit: Siclyk at that tyme quhen the Antichrist in propir persone ane haittar of al honestie sal appeir, this sal be ane singular taikin quhairbie he may be kna­uin, becaus he and euerie ane of his disciples sal euer haue in thair mouth ane stif denyal of al veritie, saying, I deny that God hes sik po­uar that he micht haue created the heauin and earth: I deny that Baptisme hes onie strenth to purge men from thair synnis: I deny the maner and custume quhairbie befoir I vsit to serue god: Zea not onlie, [...] bot [...] al­so the verb, is in ane certan maner the name of the Antichrist expressand that infidelitie qu­hilk be operation of the Deuil sal be imprē ­ted in the hairt of him and al his Disciples, lyk as he ingrauit it in the hart of Eua seduceand hir in Paradise,Genes. 3. saying, Non moriemini .i. Ze sal not dea. As be the contrare Amen, qu­hais significatiō is plane repugnant to [...], is in ane certan maner ane of the names of our saluiour Iesus Christ, as vitnessis S. Iohne in his reuelation, Haec dicit Amen testis fide­lis et verus,Apoc. 3. principium omnis creaturae: This sayis (Amen) the faythful and treu vitnes, the beginning of al thingis created: And as in the kirk of Christ al Prayeris, al Benedictionis, al Thākisgeuīg, al Articlis of fayth al Prophe­ceis concerning goddis promises, al treu in­terpretationis, and leasōnis of halie scripturis [Page 139] al apoyntment al couenantes of God vith his people, ar concludit, confermit, and seall it be Amen, signefeand Est, Verū Est, etiam.S. Paul 2. Cor. 1. As S. Paul interprettis this mysterie vrytand to the Cor. (Nā Dei filius Iesus Christus qui intervos per nos praedicatus est per me et Syluanum, ac Timotheum, non fuit, (Etiam, & Non) sed (Etiam) per ipsum fuit: quotquot enim pro­missiones Dei, per ipsum sunt (Etiam), & per ipsum (Amen) Deo ad gloriam per nos). 1. For Christ the sone of god quha vas preachit a­mangis zou be me and Syluanus, and Timo­theus vas not (Zea and na] bot vas (Zea) onlie, For al the promisses quhilk God hes maid be him ar (Zea) that is be him thay ar ratifeit, and be him thay ar (Amen) that is thay ar cōfirmed be Goddis gret seal (Amen) that be vs the gloir may redound vnto God. Be the cōtrare the Antichrist vil end al the mystereis of his iniquitie vith [...] Nego, Non, Non est ve­rum: .1. Na, It is not sua, I deny that euer onie sik thing hes bene.] And his Ministeris vil cō ­clude al thair sermonis vith denyal of tha thingis quhilk befoir be the spirit of God hes bene approuit, and confirmit: As al the pro­pir articlis of thair beleif vil be negatiue con­tenand plane contradiction to al treu fayth: And finalie thay vil deny the fulfillīg of god­dis promishes maid vnto his kirk Catholik, Zea euin that quhilk vith ane aith God the father maid vnto his sone Iesus Christ,Psal. 109. that the preisthead and offering of Christis bodie [Page] and blude vndir the formes of breid and vy­ne, quhilk be the kirk is callit the Mess, sal not cease vpon the face of the earth vnto the end of the varld: Becaus the Antichrist and his disciples vil indeuoir thair hail trauel to the abolishing of this sacrifice, as vitnessis the ha­lie prophet Daniel:Daniel. 12 Q [...]hairfoir in the name of the last and gret Antichist ve sould maist diligentlie obserue gif ve find be the letteris tha [...]rof not onlie his number 666. expres­sed bot also his gret seal [...]. Nou to mak application of tha thingis quhilk I haue spo­kin of the Antichrist in general:The nūber of the name of Mahometis the first of the tua beastis. lyk as s. Iohne inducis [...]ua beastis to compleit the bodie of the Antichrist, Euin sua thair ar tua horribil beastis acknavledgit be the kirk Catholik throu [...]h the hail varld for notabil persecuta­ris of Ch [...]istis kirk: The ane is Mahometis in the gr [...]k impyre, the vther Martin Lauter in the latine impyre: [...] 40 [...] 1 [...] 70 [...] 40 [...] 5 [...] 300 [...] 10 [...] 200 Sūma [...] or 666. For lyk as the letteris of euerie ane of the names of thir compleittis exactlie the number of the Antichrist, euin sua it is maist esie to apply to euerie ane of thame al the propirteis of the Antichrist quhilk I haue befoir rehersit: For thair is na doubt bot Mahometis hes bene, and is ane verie notabil ennimie to the kingdome of Christ, quha had for ane of his parentis ane Ieu as treu and faythful men reportis,Apoc. 13. and asc [...]yuit vnto him self tha thingis quhilk ar propir to the halie Ghaist, lyk as al the rest of the propirteis of the Antichrist may be maist esilie accōmodat [Page 140] vnto him. Martin Lauter is the vther beast in quhais name also this number is compleit,The nūber of the na­me of the vther beast Martin Lauter. And that ve sould nocht doubt bot he is the vther beast, be the prouidence of God in his auin vrytingis he callis him self ane beast, Saying.M 30 A 1 R 80 T 100 I 9 N 40 L 20 A 1 V 200 T 100 E 5 R 80 Summa [...] or 666. Vos Papistae ab anteriori parte, vos tumul­tuosi à posteriori, vos Diaboli ab omni parte incitate, venamini, exagitate alacriter, verā habe [...]is ferā ante vos, iacēte Lutero salui estis & victoriā obtinuistis .i. Ze Papistis, ze troubilsū men, ze deuillis befoir me, be­hind me, and on al syd set on me, cal me forduart, and hunt me, ze haue befoir zou ane verie beast, gif lu­ter be ouercummit ze ar saif and haue obtenit the vi­ctorie: Quhat beast meanit Lauter of in this place, except of that serpent be the quhilk the Antichrist is signifeit in the scripture? As he declairit maist planelie of him self quhen he first begane to impugne the fayth, that the Catholik kirk sould find him Ane edder in the hie vay,Apoc. 13. Genes. 49 and serpent in the rod bytād the hors houis that the rydar may fal bakuart: Quhair of I can collect na vther thing bot as God mouit Cayphas to speik prophecie quhilk he vndirstude not,Ioann. 11. sua he hes mouir Martin Lau­ter albeit in general termis, and obscu [...]lie to apply this prophecie to him self as descendit of the tryb of Dan, lyk as verie monie Ieuis mareis vith the Germanis, quhilk mysterie vn­les be instinction of God he had confessed it him self, vald haue bene vtheruyse vnknauin to the varld. He vitnessis be manifest vryt that he exaltit him self aboue al diuī pouar, saying, [Page] Rectum permanere oportet quicquid ego scripsi, aut docui, etiam si per hoc totus mundus in ruinam abire debeat. 1. It is necessar, that, that thing be estemit richt quhatsumeuer I haue vryttin or teachit, albeit it sould be the caus of ruine to the hail varld: And, Ego verò neque Papae, Lauter in lib. contra statum Ec­clesiae. neque Imperatori, sed ne An­gelo quidem de caelo doctrinā meam amplius submit­tere iudicandam volo, sed quoniam de ea certus sum, per eam iudex esse volo non modò hominum, verum­etiam cunctorum Angelorum: Vt si quis doctri­nam meam non acceptauerit, saluus esse non possit, quia Dei est, non mea, idcirco & iudicium meum Dei quoque est non meum: .1. I vil nather submit my doctrine to be iudgit be the Paip, nor be the Empe­ror, nor be onie Angel of heauin, bot becaus I am assurit of it: be it I vil be iudge not onlie to men, bot to al the Angellis of heauin, sua that gif onie man resaue not my doctrine, he may not be saif, becaus my doctrine is goddis doctrine, and my iudgement is al­so Goddis iudgement: And agane. Ea autem certi­tudine & fiducia tentandum nobis est quod prae­stituimus, vt non modo totius mundi iudicia pro fo­liis leuibus, & summis aristis habeamus, sed & ar­mati simus in morte contra portas inferi, Lauter de abroganda Missa. quinetiam aduersus iudicium tentantis Dei pugnare, & cum Iacob contra Deum praeualere, mundi enim voces occlusis auribus vtcumque etiam infirmiores contem­nere possunt, at conscientiam quis occludet, ne Satha­nam, ne Dei iudicium sentiat? .1. Ve man essay to performe that quhilk ve haue tane in hand vith sik assurance and confidence that ve not onlie esteme al the iudgementis of the hail varld als licht as the le­uis [Page 141] of the treis, or caff quhilk is blauin auay vith the vind, bot that ve inarme our selfis also aganis the feir of Death and hel quhilk god threatnes for tran­sgression, and that ve may preuail euin aganis the iudgement of God quhen he temptis vs as did Iacob: For as to the commone sayingis of the varld, thay qu­ha ar bot sumpart mair vaik, may be closing thair earis, neglect the same: bot hou bauld man he be quha closis his conscience that he nather persaue the accusationis of the Deuil, nor iudgement of God aga­nis euil doing? Quhair (be abusing the place of scripture in the quhilk to declair ane hid my­sterie of the victorie of the seid of Iacob, it is said that Iacob did preuail aganis God, as he abusit the exemple of Abraham to proue his Euangelical sentence, Si non vult vxor veniat ancilla) he schauis maist planelie that he vil essay gif he may to caus leasingis preuail aga­nis the treuth, haeresie aganis the Catholik fayth and the Deuil aganis God. Martin Lau­ter (quhilk is requyrit in the Antichrist) vas conceaued of the Deuil not onlie as tuiching his carnal generation,Vide Lin­dani dialogum. sence as monie faythful men testifeis of him, he vas gottin be ane de­uil in ane zoung mannis liknes, bot also con­cerning his spiritual generation be coopera­tion of his auin fre vil,Laut. libr. de Missa angulari. he confessis him self that be geuing place to the argumentis of the Deuil brocht aganis the Mess, quha oftymes valkinnit him, and gaue him consale to vryt for abolishing of the same: and proponit vn­to him the titil of his buke de abrogāda Missa [Page] (quhilk Daniel foirprophecied to be the cheif but quhairat the Antichrist sal schuit) He become sua gret ane Prophet,Dan. 12. as efteruart he vas estemit to be amangis the Germanis, and conceaued ane exceiding gret het [...]et aganis the Roman kirk: For gif the maist blessed Virgin Marie be ear and fayth, geuing credite to ane gud Angel, vithout coniunction vith m [...]n, conceaued Christ Iesus, quha become the father of monie sonis spiritual: Quhy micht not Martin Lauter lykuyse vithout cōiunctiō vith vomā, be geuing credit to the Deuil his father, becum the Antichrist? quha hes be­gottin the Zuinglianis, Oecolampadianis, Anabaptistis, Suenkfeldianis, Amsdorfianis, Caluinistis, Puritanis, kmnoxistis, al the Anti­christis, and Protestaons of our dayis vith in­numerabil sik vther viperis, and fyrie serpētis quha be instruction of thair father Martin Lauter, hes oppinit vp the hid mystereis of his neu Euāgel, obtrudād for Goddis vord al pesti­lent, haereseis befoir condemnit be the kirk, As of Symon Magus, Marcionitis, Blastus, Ar­rius, Macedonius, Manichaeus, and al vtheris quhilk S. Iohne signifeis in his reuelation quhen he sayis that the head of the beast qu­hilk befoir vas cuttit of,Apoc. 13. vas hailled agane, and his vound curit: For thir haeretikis quhill as thay condem al general Conciles, of necessi­tie thay man approue al haereseis condemnit be thame:Staphy. de Iauteran. concordia. Zea sum of this gret Antichristis disciples as Dauidgeorgius ane Glaisin vricht, [Page 142] said That he vas the tteu Messias promised to the Ieuis:Rotman. art 5. Rotmānus ane vthir of his disciples denyit that Christ vas borne or resauit huma­ne nature of the Virgin Marie: And Leidan ane vthir Minister, to counterfut Dauid, vas chosin king be his follouaris. And albeit thair be ma nor threscoir of cheif Maistris of Se­ctis quhilk var disciples to Martin Lauter, zit for the name (Catholik) be the electiō of thair Maister thay haue ane common name, quhais signification is directlie repugnant to the na­me of Christ: for thay ar callit Protestaons from making Protesta [...] n [...] aganis the Decreit­tis of the Paip and Emperor of Rome, des­chargeing onie disputation or imbraceing of onie doctrine concerning the verteu of in­dulgencis befoir ane day, quhilk be thame vas apoyntit for disputatiō of the verteu thair of, eftir that be Martin Lauter, Legatus indul­gētiarum vas send agane to Rome out of Germanie, vithout the siluer quhilk he com for, quhairuith the kirk of S. Petir in Rome micht haue bene repairit. As the historeis of the beginning of the troublis of Germanie bearis record: For insafar as the vord Christ signifeis anoynted to vit king, Preist, and Prophet, quhilk aggreit not onlie to Christ Iesus in propir person, bot also to al thame quha var, or is to be lauchfullie promouit to sik offices, sua that thayvar in plenitude in the Paip and Emperor representād Christis hieast dignitie vpon the face of the earth, It follouis [Page] necessarlie that thay quha receauit thair name becaus thay maid Protesta [...]n aganis the de­creitis proceidīg from the lauchful authoritie of Kingdome Presthead and Prophecie inioy the name of the Antichrist, and that al the Protestaons ar Antichristianis: For confirma­tion, Martin Lauter intitulat ane of his bukes (Contra duo caesaris mandata) and ane vther (contra statum ecclesiae): And ane of his disci­ples in the Ile of Britannie, kmnox intitulat lykuyse the blast of his seditious trumpat, (Aganis the regiment of vemen:) It is mair nor manifest hou the Protestaons hes reie­ctit al kynd of anoynting or Chrisme, for hetret of the vord Christ quhilk is the name of our saluiour▪ and sould be lykuyse abolis­hed according to the principal groundis of thair doctrine: For gif the Protestaons in Scotland var mouit be gud reason to turne [kyrie eleyson in lord haue mearcie on me] and, Amen, in Sobeit, thay had als gud reason to haue Changit (Iesus in saluiour, and Christ or Christus in anoyntit) And it sould haue lykuyse bene changit in vther vulgar toungis and lāgages: Martī Laut. be his auin iudgemēt also is conuict to haue fochtin directlie aga­nis Christ: Becaus in al his disputationis, vry­tingis, and preachingis aganis the bischop of Rome, he laborit for na vther thing, bot for the abolishing of the Authoritie of the Paip in quhais persone and authoritie he acknau­ledgit Christ Iesus as head and reular of the [Page 143] kirk: As is manifest of his auin vordis, euin ef­tir he had maid defection frō the kirk of Ro­me:Laute [...] epistola 2. ad leonem 10. Papā. [Quare beatissime pater prostratum me pedibus tuae beatitudinis offero, cum omnibus quae sum, & habeo, viuifica, occide, voca, reuoca, approba, re­proba vt placuerit: vocem tuam, vocem Christi in te praesidentis agnoscam, si mortem merui, mori non recusabo. 1. Quhairfoir maist blessed father I cast my self befoir the feit of zour halines vith al quhat­sumeuer I am, or haue, quickin me, slay me, cal on me, bring me from the propose quhilk I vas at as ze pleis, I acknaulege zour vord for the vord of Chrîst, quha speakis and beris reul ouer the kirk in zou: Gif I haue deseruit the death, I vil not refuse to dea: Quhairfoir al men of puissance infectit vith the poysonit Antichristian doctrine of Martin Lauter, sould feir leist the Deuil hauing ful pouar ouer thame, vse thame as instrumen­tis to performe the rest of the vickitnes of the Antichrist: for gif I vald vse particular ap­plication of al the rest of the propirteis of the Antichrist thay may al be maist conuenientlie accommodat vnto him And his disciples, on­lie except that the mesour of impietie begun be him is nocht zit fullie accomplished: And to praetermit vther Antichristian condicionis infinit as that thay contemn the maner hou thair foirfatheris vorshippit God:Dani. 11. And ar ca­pital ennimeis to the continual sacrifice of the kirk:Dani. 12. Al the disciples of this monstrous beast Martin Lauter, dois put sik foelicitie in the lust of the flesch that in auld men quha [Page] to the iudgement of the varld according to thair vou leuit chaist to the tyme thay var me­kil mair nor threscoir of zei [...]is, and had al­maist the ane fut in the graif, the spirit of for­nicatione and adulterie enterit vith sik inor­dinat lust that skarselie could it be quenshit ather be vyf or hyre voman: I micht produce for exemple that renegat and periurit preist schir Iohān kmnox, quha eftir the death of his first harlat, quhilk he mareit incurring eter­nal dānatiō be breking of his vou ād promiss of chastitie:S. Paul 1. Timo [...]. 5. quhē his age requyrit rather that vith tea [...]is and lamentatiō he sould haue cha­stised his flesh ād beuailit the breaking of his vou, as also the horribil incest vith his gud­mother in ane killogie of Hadintoun: zit notuithstanding, heauing laid asyd al feir of the panis of hel, and regarding na thing the honestie of the varld, as ane bund sklaue of the Deuil, being kendillit vith ane inquens­hibil lust and ambition, He durst be sua bauld to interpryse the sute of Mariage vith the maist honorabil ladie my ladie Fleming, my lord Dukes eldest dochter, to the end that his seid being of the blude Royal, and gydit be thair fatheris spirit, micht haue aspyrit to the croun. And becaus he receauit ane refusal, it is notoriouslie knauin hou deadlie he haited the hail hous of the Hamiltonis, albeit being deceauit be him traittorouslie it vas the cheif vpsettar, and protector of his haeresie: And this maist honest refusal could nather stench [Page 144] his lust nor ambition, bot a lytil eftir he did perseu to haue allyance vith the honorabil hous of Ochiltrie of the kingis M. auin blude, Rydand thair vith ane gret court on ane trim gelding, nocht lyk ane prophet or ane auld decrepit preist as he vas, bot lyk as he had be­ne ane of the blude Royal, vith his bendis of taffetie feschnit vith Goldin ringis and pre­cious stanes: And as is planelie reportit in the cuntrey, be sorcerie and vitchcraft did sua al­lure that puir gentil voman, that scho could not leue vithout him: quhilk appeiris to be of gret probabilitie, scho being ane Damo­sel of Nobil blud, And he ane auld decre­pit creatur of maist bais degrie of onie that could be found in the cuntrey: Sua that sik ane nobil hous could not haue degenerat sua far, except Iohann kmnox had interposed the pouar of his Maister the Deuil, quha as he transfiguris him self sumtymes in ane An­gel of licht: sua he causit Iohann kmnox ap­peir ane of the maist nobil and lustie men that could be found in the va [...]d: Bot not to offend zour earis langar vith the filthie ab­hominationis of Schir Iohann kmnox, and to returne to tha thingis quhilk ar common to the sect of the Protestaons,Apoc. 13. lyk as S. Iohne descryuis the Antichrist to haue ane blasphemous mouth aganis god, his sanctis, and halie tabernacle quhilk is his kirk Ca­tholik, Euin sua the blasphemeis ar maist hor­ribil quhilk thir grishopperis and maist noy­sum [Page] serpentis the sonis of Martin Lauter spe­uis out of thair venemous mouthis, maist im­pudentlie defending the sam, as gif thay var headdis and articlis of healthsum doctrine: sik as ar thir.

1. That God may do na thing by the estahlis­hed ordor of the varld.1. Calu lib. 2. inst. ca. 7

2. That the secund person in the Trinitie is nocht the sone of God:2. Calu. li. 1. inst. ca. 13 sect 23. & Bezacōtra Hessusiū. becaus the sone taikis his substance of his father, and the secund persone takis not his substance from the first, bot hes his substance of him self and na vther persone.

3. That the halie Ghaist takis nather his sub­stance of the father,3. Cal. lib. 1. institut. cap. 13. nor zit of the sone.

4. That the trinitie of personis in ane God­heid is bot ane Phantasie.4. Mat­thias zarē ­sis test. Co­claeo in Ge­nealogia Laut.

5. That the trinitie is to be estemit na vther thing bot triceps Cerberus.5. Lucas ster [...]bergē ­sis.

6. That thair is not onlie ane God: bot thrie.6. Sindrie lauteria­nis [...] prus [...] ­land vide Coc [...]nge­nealo [...].

7. That [...] in the beginning of the Euan­gel of S. Iohne signifeis nocht the secund perso­ne in diuinitie.7. Matth [...] ­ [...]s [...]yricꝰ.

[Page 145] 8. That murtheraris,8. Al the protestao [...]s aggreis on this blasphemous head of Antichristiā doctrīe adulteraris, theuis, and traittoris ar effectuouslie mouit be God and constrainit to commit sik crymes, and finalie that al thingis cummis of absolut necessitie: and that God is the author of al syn.

9. That God hes created men to that end that he may puneis thame for euer.9. Cal. li. 2. inst. cap. 21. num 5. & lib. 8. de praedestina­ct in cap. 1. Genes.

10. That Christ vas nocht borne of the virgin Marie.10. Rotmaē laut. disci­pulꝰ art. 9.

11. That Christ quhen he vas ane bairne vas ignorant,11. Smidel [...]nus lauter [...]nus. and gaid to the scuil to learne vith vther bearnis.

12. That Christ is composed of the substance of God,12. Michael Seruetus Cal. discip. teste Caluī lib. 2. inst. ca. 14. sec. [...] and of flesch, and of Spirit, and of thrie increated elementis.

13. That Christ vas nocht the sone of God,13. Idē test. eod. Caluin ibid. be­foir he vas borne of the virgin Marie.

14. That Christ vas nather God nor man.14. ibid.

15. That Christ vas ful of Grace nocht that he had onie grace inhabitant into him, bot be­caus the father fauorit him gretumlie.15. Brent. Homil. 12. in Ioannē.

[Page] 16. That the vordis of consecration of the bo­die,16. Caluin lib. 4. inst. ca. 14. sect. 4. Beza in sua Anti­thesi. and bluide of Christ, pronunced on the breid and vyne is vitchcraft and incantation of the Deuil, quhairof consequentlie it follouis that Christ vas ane vitch and inchantar, becaus he pronuncit thir vordis first vpon the breid and vyne for consecration of the sam, and commā ­dit that thay sould be pronunced in lyk maner for consecration of breid and vyn in his bodie and blude vnto his cumming agane to iudge­ment.

17. That Christ pronunced vpon the Croce the vords of Desperatiō,17. Caluin lib. 2. inst. cap. 16. sec. 10. & 11. & in har­mo. and that hevas cōdem­nit to hel, and tormentit be the Deuillis thairin.

18, That Christ nocht onlie as man,18. MuscuIus Auth. Stap. de Lauteran. concordia. bot in his diuin nature also deed vpon the Croce.

19. That in our iustification ane pairt of the diuin substance of Christ is conioynit vith our substance, and thairbie ve resaue ane substantial or essential iustice throuch Christ Iesus.19. Hosiā ­der lauteri discipu [...]us.

20. That Christ hes institute and left vs ane Religion vithout al lau quhilk ve ar obleist to obey and fulfil,20. Al the Ptotestaōs aggreis on this blas­phemie. and vithout al sacrifice and preasthead.

[Page 146] 21. That na Christian man is obleised,21. Lauter serm. de Moyse. to keip the ten commandimentis.

22. That thair aucht nocht to be onie distin­ction of temporal magistratis in heichar or lai­char degrie.22. Mūt­zerus Lauteri dis [...]p.

23. That Christianis aucht nocht to resist or fecht aganis the Turk albeit he be ane cōiurit en­nimie to the name of Christ.23. Lauter art. 34.

24. That al vse of armore is deuilishe.24. Rotm. art. 4.

25. That the communion of Sanctis consistis in this,25. Quin­tinus pikar dus teste Cal. cōtra lib. ca. 21. that it is lesum to euerie man to raif his nichtbouris geir.

26. That it is lesum to euerie man to tak his hyre voman and ly vith hir,26. Lauter lib. de voto & cōtinēt. quhen his vyf re­fusis.

27. That it is the estait of innocencie, and treu regeneration,27. Anton. Coppinus teste Cal. [...] ca. 18. cō [...]. lib. nocht to mak onie difference be­tuix gud and euil, bot to imbrace al thingis alyk.

28. That al thingis quhilk ar spokin of the De­uil,28. Anton. Copp. test. Calu. lib. con [...]. liber▪ cap. 2. and syn, ar bot mere imaginationis and phantaseis.

[Page] 29. That Christ is not our redemar in sik sort that he destroyis our syn,29. Al the protestaons aggreis on this blas­phemie. and in verie deid dely­ueris vs from the bondage thairof, becaus that syn being anes contracted, remanis in vs conti­nuallie.

30. T [...]at the zoung Childrene contractis not original syn be natural generation and propaga­tion of Adam,30. Zuing. de Baptis­mo. and that in thame thair is na thing vordie of condemnatione.

31. That monie men var saif and attenit vnto the kingdome of heauin vithout fayth in Christ quha vas to be reuelit,31. zuing. de baptis. as Numa, Cato, Scipio and vtheris.

32. That the mair ane man repent him of his syn,32. Lauter art. 16. he synnis the mair greuouslie.

33. That in euerie Gude vark done maist ex­cellentlie,33. Laut. art. 31. & Calu. lib. 2. instit. cap. 14. sect. 19 euerie iust mā, zea euin the Martyris deing for confession of the name of Christ, dois deserue aeternal damnation.

34. That the saul deis vith the bodie, or sleipis quhil the day of iudgement.34. Rotmā test. Calu. lib. [...].

35. That thair aucht nocht to be onie distin­ction of pastoris in heichar or laichar degrie in the kirk of Christ Iesus.35 Al the Protesta­ons.

[Page 147] 36. That the kirk of Christ may be sua ouer­thrauin,36. Al the protestaōs. that na man may be knauin throuch the hail varld for the space of monie hundreth zeiris, makand oppin profession of the name of Christ.

37. That the Euangel of Christ vas neuer treulie preached in Germanie,37. Al the Ministeris of Geneue Germanie, Scotland, and In­gland. France, Scotland, and Ingland, quhil Martin Lauter, Caluin, and kmnox var raised vp, to publeis ane vord vn knauin to the hail varld befoir thame. And the Quein of Ingland to be prophetiss, and hie scho­preist or head of the kirk, hauing pouar to decyd all controuerseis of Religion.

38. That the treu doctrine of Iustification vas neuer Knauin to the hail varld,38. Vilgā ­gus in lib. de bonis, [...] malis Germaniae vnto the tyme Martin Lauter reueled the sam.

39. That eftir the Apostlis,39. Beza in vita Caluini. na man had the treu vndirstanding of the mysterie of the lordis Suppar, befoir Iohān Caluin.

40. That ane hyre voman may gif absolution to onie person alsueil as ather preist,40. Lauter de captiui­tate baby­lonica. or Paip.

41. That thay repugne to God quha apoyntis41. Rotmā art. 5. [Page] pastoris to haue reul ouer certane places, quhil as thay sould ryn continuallie from ane place to another, as did the Apostlis.

42. That the people aucht to be instructed nocht to feir excommunication,42. Lau­t [...]r. art. 24 nor gif obedi­dience vnto thair prelatis.

43. That thair is na resurrection of the bodeis to compeir in iudgement.43. Quint pikardus. teste Cal­uino. lib. cōtra liber. cap. 3.

Vith vther impudent blasphemeis innu­merabil aganis the omnipotēt pouar of God, and the halie Angellis and Sanctis in heauin, quhilk I abhorr to reherse trimbland quhen I think on thame: For mair detestabil, and ma in number, can nocht be deuysit be al the vic­kit spiritis in hel, than Martin Lauter and his disciples proponis for healthsum doctrine.

Nou to cum to the gret seal of the Anti­christ [...], and [...],M a A A r [...] t [...] i [...] n [...] L [...] a [...] u [...] t e r. quhilkis sould be ex­pressit be the letteris of the name of the Anti­christ contenand bis number sax hundreth, saxtie sax: Ve find the letteris of thame bayth in the name of Martin Lauter, to vit. A. r. n. u. m. a. i. or, A. r. n. u. m. e. sua that [...] is not on lie composed of the letteris of his name bot also cōtenis the sam nūber sax hundr [...]h saxtie sax, as I haue alreddie declarit at lenth quhen I proponit the proprieteis of the Antichrist in general: The force and strenth of this verb [Page 148] [...] is lykuyse ingrauit in the hairtis of al the protestaons, And is thair onlie refuge, quhen thay ar preissed be the ve [...]ht ather of solid reasonis, or authoritie: For thay deny al the traditionis of the Apostlis, al the custumes of the halie kirk, al the sentencis of the do­ctoris quhairbie thair hereseis ar conuict, the force and strenth of the sacramentis, the ver­teu of grace throuch Christ be the operatio­ne of the halie ghaist in vs, the continual sacri­fice of the bodie and blude of Christ vndir the formes of breid and vyne, quhilk is the cheif vork of the Antichrist, as vitnessis the halie Prophete Daniel.Daniel 12 Quha denyis that it is lesum to Christianis to haue the image of Christ, and his glorious Mother for remem­brance, bot eftir the exempil of Iulianus Apo­stata hes trampit thame vndir futt, and in pla­ce thairof, hes erected Abhominatione, substi­tuting thair auin heretical imagis, as in oppin markat the imagis of the tua bougouraris Caluine, and Beze ar sauld in Geneua, sua that he is nocht compted ane gud Christiane, that hes nocht thair images at thair bed headis, or befoir thair burdis: Siclyk for the Ecclesiasti­cal historie of Christis halie sanctis, that ab­hominabil sodomeit, and filthie beist Beze, (quha learned his religione at Priapus, as he confessis in his lyf, that his vif vas the caus, quhy he passed out of Pareise, s [...]ho being ma­reit vith ane vther housbād) is nocht eschamit to haue dedicat to ane maist nobil king, ane [Page] buke contening ane rabil of imagis, conioy­nād vith fals traittouris to god and man, treu Christianis, as gif thair micht be communio­ne vith the sonis of licht and belial, thairby in­tysing ignorant peopil to mair grose and de­uillish idolatrie, nor euer the gētilisvar pollu­ted vith befoir the cūming of Christ, quhilk is ane maist craftie inuētione of Sathane quha vndir pretence of deliuerance from idolatrie, blindis the miserabil flok thairin. To this cheif heid [...] or Nego ve may cal the hail articlis and confessione of thair negatiue fayth, and al thair expositionis of scripture be contrare sentencis, of the quhilk I think ex­pedient to subioyne certaine of the principal­lis, quhair vpone the Protestaōs groūdis thair saluatione: and first of al say thay.

Ve deny al traditionis of the vniuersal kirk quhilkis at onie tyme hes bene ressaued befoir the cumming of Lauter and Caluine.

Ve deny al lauis, and determinationis of general Con­cilis, quhilk the hail varld hes ressaued befoir vs. Ve deny al ordour, and policie that euer hes bene esta­blished in the kirk of god befoir the dayes of Iohne Caluine.

4 Ve deny that the Euangel hes bene treulie prethed, or that Christ hes had onie visibil kirk vpone the earth thir monie hundreth zeiris.

5 Ve deny al thingis, quhilk ar nocht expreslie vrit­tin in the scripture, and ve deny monie bukis, of the scripture it self, quhilk the vniuersal kirk befoir hes ressaued for canonikis, as the bukis of the Macha­beis, [Page 149] of Iudith, Hester, Tobias and vtheris, and as to thame quhilk ve ressaue for Canonikis, ve deny mo­nie pairtis o [...] thame insafar as thay ar nocht confor­me to our doctrine laitlie reuelit to the varld be Lau­ter and Caluine: As.

6 Quhair it is vryttin in the halie scripture that na thing is impossibil to God. Luc. 1. Ve afferme the contrare and sayis, that monie thin­gis ar impossibil to God, becaus he may nocht be pre­sent in the sacrament of the altar, nor transsubstan­tiat the breid in his bodie, as the Papistis sayes.

7 Quhair it is vryttin that Christ vas borne of ane virgine. Matth. 1. Ve affirme the contrare, that he vas nocht borne of ane virgine, bot that scho vas corrupted in hir birth,Beza cō ­tra Bren­tium. as sayis our paraclet Theodore de Beze.Ephes. 4.

8 Quhair it is vryttin that our saluiour Christ descendit into hell eftir his deth. Ve affirme the contrare that he descendit nocht into hel eftir his deth, bot onlie vas in desperatione befoir his deathe.

9 Quhair it is vryttin I beleue the halie Ca­tholik kirk. Matt. 18. Ve affirme the contrare I beleue nocht the halie Catholik kirk, becaus the definitionis thai­rof, doctrine, and ceremoneis ar to be reiected.

10 Quhair it is vryttin that the kirk is the pillar, 1. Timo. 3. ād groūdstaone of the treuth. Ve afferme the contrare, that the kirk is nocht the pillar, nor groundstane of the treuth, becaus ve teache, that the vniuersal kirk may err, and imbrace fals doctrine.

11 Quhair it is vryttin I sal be vith zou to the end of the varld, Matt. 28. Ve affirme the contrare, I sal nocht be vith zou to the end of the varld, for the Spi­rit of Christ hes left the hail kirk in idolatrie, thi [...] [Page] monie hundreth zeris bypast.

12. Quhair it is vryttin I haue monie thingis to tell zou, S. Ioh. 16. quhilk ze may nocht beir at this tyme. Ve affirme the contrare, I haue na vther thing to tel zou, becaus the Apostlis lernit na thing efter the cūming of the halie ghaist quhilk thay had nocht learned befoir of Christ.

13 Quhair it is affermit, I beleue the cōmu­nione of Sanctis. 1. Cor. 8. Ve affirme the contrare I beleue na communione of sanctis, beaus the sanctis quhilk ar in heuin hes na communicatione vith vs, and can nather do vs gud, nor euil, and salang as ve ar on erth ve ar na sanctis being replenished vith al kynd of vickitnes and adhominatione.

14 Quhair it is vryt [...]in I beleue the remissiō ­of Sinnis. Math. 9. Ve affirme the contrare becaus thay ar neuer remitted vnto vs, bot abydis continuallie fi­xed in our hairtis.

15 Quhair it is vryttin, Except ane man be regenerat be the valter and be the spirit, S. Ioh. 3. he may nocht enter in the kingdome of heuin. Ve affirme the contrare albeit ane man be nocht rege­nerat be the valter and be the spirit, zit he may en­ter in the kyngdome of God: becaus ve teache that in­fantis deing vithout baptisme, ar saif be the fayth of thair parentis.

16 Quhair it is vryttin, that thay quha var baptized be sanct Iohne, Act. 19. res [...]aued efti [...]uart the baptisme of Christ. Ve affirme the contrare vith our Maister Caluine, and sayes that thay ressaued nocht the baptisme of Christ, becaus the baptisme of Iohne, and Christ vas al ane, and na difference [Page 150] betuix thame.

17 Quhair it is vryttin that Petir and Iohne be the onlaying of handis or the sacrament of confirmatione, Act. 8. gaue to the samaritanis bapti­zed, the grace of the halie spirit. Ve affirme the contrare, becaus ve vil nocht acknauledge Confirma­tione for ane sacrament.

18 Quhair it is vryttin Ressaue the halie ghaist, S. Ioh. 20. quhais synnis ze forgiue ar forgiuen to thame. Ve affirme the contrare, becaus the Apostlis and thair successoris, hes na pouar to remit synnis.

19 Quhair it is vryttin: Do fruittis vordie of repentance. S. Mat. 3. Ve affirme the contrare, do na fruttis vordie of repentance, vtheruyse it behouit vs to grant satisfactione vith the Papistis.

20 Quhair it is vryttin redeme thy synnis vith almous deiddis. Daniel. 4. Ve affirme the contrare, that nather almous deiddis, nor vther gud vorkis seruis onie thing for to obtene remissione of synnis.

21 Quhair it is affermit that the Angelis re­ioysis mair for the repentance of ane synnar, S. Luc. 15 nor for 99. iust men. Ve arffirme the contrare that the Angellis reioyses nocht for the repentance of ane synnar, becaus thay knau nocht quhidder it be treu or fen zeit, nather heir thay our prayeris, vtheruyse thay vald haue ouer lang luggis.

22 Quhair it is vryttin, S. Mat. 18 quhatsumeuer ze louse in the earthe, it sal be loused in heuin. Ve affirme the contrare, becaus gif ve grant this, ve vil­be compellit to grāt in lyk maner, that the kirk may bayth inioyne penance, and lyk uyse relax the same, [Page] quhilk is na vther thing, bot to estableis the indul­gencis.

23 Quhair it is vryttin that Iudas Machabae­us causit offer Sacrifice for the deid, Mach. 2. chap. 12. and that the prayer for the deid, to the end, thay may be releued from thair synnis, is ane halie and godlie exerceis. Ve affirme the contrare, and denyis the bukis of the Machabeis to be canonikis, as is said befoir, becaus ve reiect praying for the deid, and pur­gatorie as Papistical.

24 Quhair it is vryttin I propose to the lyf and death, Deut. 30. gud and euil, chuse to thy self the ane, or vther. Ve affirme the contrare, becaus gif this var treu, it var necessar that man had fre vil, to chuse gud or euil, quhilk is repugnant to our refor­med doctrine, quhairbie ve teache that al thingis cummis of absolute necessitie.

25 Quhair it is vrytin that the zoke of Christ is licht, S. Mat. 11 and that his commādimentis ar nocht hauie. Ve affirme the cōtrare and sayis, that his zok is nocht licht,S. Ioh. ep. 1 chap. 5. bot verie hauie, and that it is impossibil to vs, to keip his commandimentis.

26 Quhair it is vryttin, ze se thairfoir that ane man is iustifeit be vorkis, S. Iac. 2. and nocht be fayth onlie. Ve affirme the contrare, that ane man is iustifeit be fayth onlie, and nocht be vorkis.

27 Quhair it is vryttin that God is nocht iniust that he vil forzet zour gud vorkis. Ve affirme the contrare,Heb. 6. that it apertenis nocht to the iu­stice of God to recompanse gud vorkis, and that nocht onlie he is nocht iniust, quhen he for zettis our vorkis, bot that he dois ane benefeit to vs thairbie, al our vor­kis [Page 151] being bot syn, and vorthie of condemnatione.

28 Quhair it is vryttin, that euerie man sal be presented befoir the tribunal seat of Christ to ressaue according to that quhilk he hes do­ne in this varld, 2. Cor. [...]. ather gud or euil. Ve affirme the contrare, and sayis that na man sal ressaue according to his vorkis, becaus our vorkis deseruis na thing at goddis handis in the varld tocum:

29 Quhair it is vryttin, he quha is borne of God, S. Iohn. 1. epist. cha. 3 synnis nocht, becaus the seid of God re­manis in him. Ve affirme the contrare, and sayis, that he quha is borne of God, synnis continuallie, ze that quhat sumeuer he dois is syn, and iniquitie.

30 Quhair it is vryttin that the cheritie and loue of God, S. Paul. Rom. 5. is zet and pourit in our hairtis. Ve affirme the contrare, that thair is na cheritie in vs, vtheruyse sen iustice, and cheritie ar al ane thing, ve vald be constrainit to grant inherent iustice, and nocht imputatiue onlie.

31 Quhair it is vryttin vork zour saluatione vith feir, and dreddor. S. Paul. Philip. 2. Ve affirme the contrare, and sayis, haue na feir at al, bot be als assurit of zour saluatione, as that God is in heuin, and gif ze doubt thairof, ze can nocht be saif.

32 Quhair it is vryttin be S. Paul, I am giltie of na thing, 1. Cor 4. and zit for that, I haue na assuran­ce of my Iustificatione. Ve affirme the contrare that ve ar giltie of monie execrabil crymes, and zit ve ar assurit of our iustificatione.

33 Quhair it is vryttin that god intysis na man to euil. S. Iam. 1. Caluin li. 1. institut. cap. 18. Ve affirme the contrare vith our mai­ster Caluiue that God mouis, and impellis men to syn, [Page] as the efficient caus thairof.1. Tim. 2.

34 Quhair it is vryttin that god vil that eue­rie man be saif. S. Mat. 19 Ve affirme the contrare, and sayis that he vil nocht that euerie man be saif, bot that he hes created almaist al men, except ane feu nomber, to the effect he micht condem thame eternalie.

35 Quhair it is vryttin gif thou vilbe per­fyte, S. Mat. 19. sel al quhilk thou hes and gif to the pure. Ve affirme the contrare, and sayes that it a­pertenis nocht to the perfectione of the euangel to mak professione of pouartie.

36 Quhair it is vryttin this is my bodie qu­hilk is geuin for zou. S. Matth. 26. Ve affirme the contrare and sayis, that it is nocht his bodie.

37 Quhair it is vryttin My fleshe is verie meat, the breid quhilk I sal gif is my fleshe, S. Ioan. 6. quhilk salbe geuin for the varld. Ve affirme the contrare and sayis that the breid quhilk he gaue to his Apostlis, in his latter suppar, vas nocht fleshe, vther­uyse it behouit vs to confes the transsubstantiatione of the breid in Christis bodie.

38 Quhair it is vryttin that Melchisedec offe­rit breid and vyne, Genes. 14. he being the preist of the maist hie God. Ve say the contrare that he offerit neuer breid nor vyne, vtheruyse ve vald be constrai­nit to grant the Mess, quhilk is amang the Papistis, to haue bene praefigurat be the sacrifice of Melchisedech.

39 Quhair it is vryttin of our maist halie saluiour, and redemptor Iesus Christ, 109 Psal. Thou art ane preist for euer eftir the ordore of Mel­chisedec. Ve affirme the contrare thou art nocht ane [Page 152] preist for euer eftir the ordour of Melchisedec: becaus thou hes na perpetual sacrifice eftir that ordour, qu­hilk may be offered in thy kirk, to the end of the varld.

40 Quhair it is vryttin lat al thingis be do­ne amangis zou vith ordore and honest disci­pline. 1. Cor. 14. Ve affirme the contrare, and sayes that in ad­ministratione of the sacramentis na honest, and lauch­ful ceremoneis aucht to be keiped for the deu reueren­ce of the samyn, and that amangis Pastoris of the kirk thair is na ordour, bot that thay ar al alyk in pouar, and authoritie: and that the ministeris in exte­riore apparel, sould be in na thing different from the peopil, and that our kirkis sould haue na external ornamentis, as vas amangis the Papistis, bot that thay sould be tyrred that the licht of the Euangel may enter the mair esilie in thame.

41 Quhair it is affermit gif thou be seik cal for the preistis of the kirk and be oynted vithS. Iam. 5.oyle in the name of the lord, that prayer be­ing maid for the thou may be releued from syn. Ve affirme the contrare, Albeit thou be seik, thou sould nocht cal for onie preist in the kirk, and that thov sould nocht be oynted vith oyle in the na­me of the lord, vith prayer conioynit, for heirbie thou may obtene na remissione of synnis, vtheruyse extre­me vnctione vald be ane sacrament, quhilk is aganis the actis of Parliament.

42 Quhair it is vryttin that mariage is ane greit Sacrament in Christ and his kirk. Ephes. 5. Ve affirme the contrare that it is na sacrament nather gret, nor smal, bot onlie ane contract betuix man and [Page] voman, as vther contractis of bying and selling.

43 Quhair it is vrittin that the voman is subiect to the lau of hir housband salang as he leuis. Rom. 7. Ve affirme the contrare and sayis that scho is nocht subiect thairto, bat scho may marie another, albeit hir housband be alyue: vtheruyse our diuorce­mentis in our reformit kirk vald haue na place.

44 Q [...]hair it is vryttin, he quha mareis his dochtir,1. Cor. 7.dois veil, bot he quha mareis hir nocht dois bettir. Ve affirme the contrare, and sayes, that scho quha keipis hir virginitie, dois nocht bettir, nor scho quha mareis, and that mariage is als acceptabil to God as virginitie, vtheruyse ve vald nocht haue brocht Virginis out of thair closteris, and mareit thame on monkis.

45 Quhair it is vryttin that zoung vidouis, quha var consecrat to the seruice of the kirk incurris damnatione quhen thay marie,I. Timot. 5be breking of thair first promeis. Ve affirme the contrare, and sayis that sik promises maid to keip Chastitie ar superstitious, and aucht nocht to be ker­pit: And that thay incur na damnatione, vtheruyse it had bene unlesum to frere Martine Lauter to haue mareit ane None, and to monie of our faythful breth­rene to marie in Scotland, quha befoir had maid vou of chastitie, quhen thay var monkes, and freris, as de­ne Iohne Vynrame, frere Craig, and sindrie vtheris.

46 Quhair it is vryttin that ane bischop, of superintendent sould be bot the housband of ane vys,I. Timot. 3or anes mareyt. Ve affirme the contrare, that albeit he be tuyse mareit he may veil aneuche be ane superintendent, vtheruyse ve vald condem Iohān [Page 153] Kmnox, the laird of Dun, and sindrie vtheris of our reformit kirk.

47 Quhair it is vryttin that Christ said to S. Petir,Math. 16.Thou art ane Rok and vpone this Rok I sal buyld my kirk. Ve affirme the contrare, Thou art nocht the Rok, and vpon the I vil nocht buyld my KirK, vtheruyse he vald haue bene heid of the Kirk, and sua the Kirk vald haue bene ane mōster hauing tua heiddis.

48 Quhair it is vryttin,I. timot. 4Neglect nocht the gift of prophecie, quhilk thou hes ressaued be the onlaying of the handis of the preistheid. Ve afferme the contrare, thou hes nocht the grace or gift of prophecie be the onlaying of the handis of the preisthead,Caluin lib. 4. instit. cap. 14. sect. 20 becaus ordour quhairbie it sould be ressa­uit is nane of our sacramentis, and in this poynt ve in special Ministeris of Scotland sayis that our mai­ster Caluin hes sklentit, quha grantis it to be ane treu sacrament.

49 Quhair it is vryttin that the halie spirit hes apoyntit bischopis to gyde ād reul the kirk of Christ. Act. 20. Ve afferme the cōtrare, becaus in ane reformit Kirk sic, as ouris, thair sould be na bischoppis ād ve Ministres ar equal to ony of the Bischopis, or rather superioris, sua thatve may excōmunicat thame quhēve pleise.

50 Quhair it is vryttin,Ephes. 4.that Christ hes left doctoris and pastoris to his kirk to the end of the varld. Ve afferme the contrair, and sayis, that, at the lest, thir tuel hundreth zeiris bygane, thair hes neuer bene ane treu doctore nor pastore in the Kirk, quha hes bene Knauin to the varld, bot that thay haue bene al Papistis as Augustine Hie­rom, [Page] Basil, and vtheris.

51 Quhair it is vryttin,2. Pet. 3.that S. Paul hes vryt­tin monie thingis difficil to be vndirstand. Ve affirme that he hes vrittin na thing difficil to be vndirstād, and that soutaris, tail z [...]ouris, ād skynna­ris may vndirstand him veil aneuch.

52 Quhair it is vryttin,Rom. 13.That euerie man sould be subiect to his magistrat. Ve especiallie Mini­steris of Scotland affirme the contrare, that he sould nocht be subiect to his magistrat, ād thairfoir ve gaue coūsal to impresone the Quenis maiestie of Scotland in Lochleuin, and to tak armore aganis hir Maiesteis mother, quhilk ve defend to be agreabil to our Euan­gel, and professione.

Breiflie gif I sould mak rehersal of al the notabil sentēcis of the halie scripture quhilk the Protestaons interpretis in this maner be manifest contradictionis, I sall find na thing in thair mouthis quhen halie scripture is pro­ponit to thame, Bot that the contrare thairof is trew, and that all thair doctrine is groūdit vpone [...], And thay deprehēdit tobe the sonis of the Antichrist, quhilk be S. Paul is cal­lit ane aduersar, becaus his hail studie and tra­uel consistis nocht in afferming bot denying, nocht in illustratione of hid treuth,2. Thes 2. bot impu­gnatione of the manifest veritie, nocht in buylding, bot destroying, nocht in cōmen­ding the godlie antecessoris, and follouing thair fufstoppis, bot in proud contempt, and reiectione of thair doctrine, sentencis, and maner of leuing: Sua that to this head [...] [Page 154] in lyk maner pertenis al thair ansueris, quhen soeuer thay fall in disputatione: For gif ane testimonie of the expres vrittin vord in the neu or auld testament be brocht aganis tha­me, thay thraw it efter thair auin phantasie, or ellis denyis it alluterlie. Gif the vniuersall consent of the doctoris be allegit, thay ansuer that the doctoris var bot men, as gif thay var goddis or angellis: Gif ane traditione of the Apostlis be brocht aganis thame, thay deny that ve aucht to beleue onie thing, as perte­ning to saluatione quhilk is nocht expreslie vrittin in the neu and auld testament.

THair be ma propirteis of the Antichrist quhilk aggreis to the Pape of Rome nor onie vther, for he vil that men fal doune befoir him, and kis his feit as gif he var god quhil as Petir refusit sik honore: for quhen Cornelius as ve reid in the Actis of the A­postlis fel doune at his feit,Actt. 01. Petir raised him up be the hand saying: I am ane man als veil as ze ar: Ma­iratour he settis him self furth for god, quhil as he vil bind mennis consciencis be his lauis and constitu­tionis aganis the libertie of the Euangel quhilk ve haue cleirlie reueled to the varld.

Sence it is maist treu quhilk the poet sayis, [Page] (qu [...] tacet consentire videtur) he quha keipis his peax appeiris to confess that quhilk is spokin: I persaue that conuict be zour auin consciēce ze confess my formar demō ­stratione necessar, sua that Mahometis and Martin Lauter ar the tua beistis, quhairof mention is maid in the reuelatione of Sanct Iohne to compose ane bodie of the Anti­christ:Apoc. 13. As to the obiectionis quhilk ze bring aganis the Paip, thay ar verie friuol: And first ze appeir to misknau quhairin consistis ho­nor, and the differencis thairof: For it dois consist in humiliatione of the mynd accor­ding to the knaulege of the praeminence of him aboue vs, to quhom it is exhibit: Sua as to the vtuart actione and cerimonie, it may be ane quhilk is exhibit to God, and his creatu­ris quhilk he hes apoyntit to haue praeeminē ­ce aboue vs: as ve fal done on kneis, ve dis­couer our headis, ve bek befoir god, and onie vardlie prince. Quhairfoir sence that outuart cerimonie hes bene vsit sa monie zeiris in Rome for declaratione of the reuerence qu­hilk al Christianis aucht to the Paip or heich preist infafar as he is Christis vicar and legat on earth: Ze may put zour mynd to rest albe­it the Italianis and auld Romanis learne not the Cerimoneis of courtasie at zou, quha ar ennimeis to al ciuilitie: And gif Christ hono­rit his Apostlis and S Petir sua that he veschit thair feit,S. Iohn. 13 quhy reproue ze thame quha kissis the feit of him, quhom thayknau to be placed [Page 155] be God in the Chyre of Petir? Zea the Gētiles instructed be the lau of nature onlie, gaue sik reuerence to thair heich preist, as is manifest of Plutarch descryuād the maneris of the an­cient Romanis, quhilk is sufficient to cōdem zour inciuilitie quha refusis to do the lyk reuerence to the treu vicar ane lieutennent of Christ vpone the face of the earth, as al obe­dient Christianis hes done sen the dayis of S. Petir vnto this present: For the quhilk caus the Ethnik Emperoris as Diocletianus be ae­mulatione of the rite and cerimonie quhilk thay persaued amangis the Christianis in ho­noring of thair heich preist, var mouit to pro­mulgat ane lau that al men aknauleging the Emperoris authoritie, for declaration of the obediēce and honor deu vnto him, sould kiss his feit. As to the place of scripture quhilk ze alledge, Dar ze reproue the godlie man Cor­nelius that he did cast him self at S. Petiris feit? Or gif ze dar not reproue him, as ze dar not, quhy reproue ze vs becaus ve do the lyk to the treu successoris of Petir? Sanct Petir ansue­red indeid that he vas ane man, and comman­dit Cornelius to ryse vp, geuand vtheris ane exemple of humilitie, and lattand Cornelius also vndirstand that the disciplis of Christ as concerning thair auin priuat personis, desyris na sik hon [...] to be exhibit vnto thame, bot that quhat [...] meuer honor be geuin vnto tha­me, it redoūd vnto Christ: And zit Cornelius did bot his deuitie, As quhen ane nobil man [Page] sittis doune on his kneis befoir the kīg albeit the king say that he is ane man lyk him, and caus him ryse and speik to him, zit he dois bot his deuitie in doing sik honor and reuerence to the king. As to the secund pairt of zour ob­iectione gif S. Paul gaue cōmand to the Chri­stianis to obey the lauis of infidel prīcis maid for ciuil gouernement not onlie for feir,Rom. 13. bot for conscience befoir God: Hou mekil mair aucht ve as obedient sonis to obey the consti­tionis of our spiritual fatheris and pastoris maid for our veil, according to the command of S. Paul, [Obedite praepositis vestris & sub­iacete eis,Heb. 13. ipsi enim peruigilāt quasi rationem reddituti pro animabus vestris:]. i. Obey zour reularis and pastoris, and submit zour selfis vnto thame, for thay vatch for zou, and ar to gif compt for zour saulis? And S. Paul teachis maist plālie that Christianis aucht not ōlie to obey the lauis quhilk the pastoris settis furth in the name of Christ as propirlie callit the lau of God, bot thay constitutionis in lyk ma­ner quhilk thay propone for the profeit of the commonweil, As quhen he vsis sik ane forme of speiking (Praecipio ego non domi­nus) it is not the Lord quha geuis this cōmād,1. Cor 7. bot I gif this command. And gif men in hairt and conscience ar not obleist to the obserua­tione of the Ecclesiastical lauis and constitu­tionis, quhat is the caus that ze constrain the People to obey the inuentionis of zour head­les assembleis, and compellis thame incaice [Page 156] thay disobey, to stand bairfuttit in sekclayth sa monie sondayis in tyme of zour preachin­gis? The Anabaptistis quhais doctrine is na thing ellis, bot sum conclusionis necessarlie inferrit of zour groundis, becaus obediēce to the lauis of Princis is cōtrar to the libertie of this neu Euāgel quhilk be the Protestaons is reuelit to the varld, collectis that in the tem­poral estait thair sould be na kingis, sence al christianis ar equal: And ze Ministeris in Scot­land ryd als neir thame as ze may, As is mani­fest of the blast of the trūpet, vryttin be Iohān kmnox zour first prophet, quhair he laboris to proue that vemen may haue na lauchful authoritie to beir gouernement in onie com­mon weil, quhairof it follouis necessarlie that the king of Scotland king Iames the Saxt can haue na titil to the croune: sen he can haue na richt to it bot onlie be the Quenis Maiestie his Mother: This is lykuyse maist euident of Maister George Buchananis buk (Of the richt of the kingdome of Scotlād) That the people sould chuse him to be king quhō thay think maist vyse and abil to tak on him the gouer­nemēt of the cūtrey: Quhairbie, gif onie man sal enter in deu consideration of the mater, he vil esilie vndirstand that al thir thingis var done to fulfil the promeiss of schir Iohann kmnox to the Erl of Murray, quhom he de­ceauit in S. Paulis kirk in Londone, bringand him in consait, that God had chosin him ex­traordinarlie as ane Iosias to be king of Scot­land, [Page] to ruit out Idolatrie, and to plant the licht of his neu Enangel, quhair thay conue­nit in this maner, That the Prior of Sanct An­drois Erl of Murray sould mentene the neu Elias aganis the Preistis of Baal, (for sua blas­phemouslie he namit the preistis of Christ le­sus) And the neu Elias, sould fortifie the neu Iosias, be procuring the fauor of the people aganis Iezabel, blaspheming maist impudent­lie lie the Quenis M. To this end tēdit al his rail­ling and zouris aganis the Queuis g. euer cal­ling hir Iezabel, mening heirby that ze vald haue hir and hir seid ruited out: quhil as be the contrare ze stylit the Erl of Murray, the gudelosias quha vald caus the rasch buss keip the kou: And to persuade the people that he micht be reable air to his father, ze preachit euer vnto his death that promeiss of mariage vas lauchful mariage, supponand that his fa­ther promished to marie his mother, for na vther propose, bot that thair sould be na hin­derance to the promotion of him vnto the kingdome: And eftir that be zour moyen he had bene chosinking, zevald haue thocht that ze had als sufficiēt pouar to depoise him aga­ne, as ze had to promoue him: sua that al zour doctrine tendis to that end, that ze acknaule­ge na suprem Magistrat nather spiritual, nor temporal, bot that ze onlie haue pouar to cō ­mand euerie man in the cuntrey, of quhatsū ­euer degrie or estait he be.

TO quhat propos seruis the obseruation of the lauis, traditionis, and ceremoneis institute be the Paip, sence al thingis ar expreslie vryttin in the neu and auld testament, quhilk ve sould beleue as perte­ning to saluation?

I vil be the grace of God proue maist eui­dentlie that al thingis ar nocht expreslie vryt­tin in the neu and auld testament quhilk ane Christian man sould beleue als fermlie, as the Euangel: sua that zevil be constrainit to grant that monie thīgis aucht to be beleuit, quhilk ar nocht expreslie vryttin in the Canonik bu­kis of the scripture:S. Paul. As Sanct Paul him self teachis vryttād to the Thessalonianis,2. Thess. 2. Stād,1 and keip al thingis quhilk ze haue learned ather be vord or vryt: And in the actis of the Apostlis, By al the disputationis of Sanct Paul, and the rest of the Apostlis,Act. 16. quhilk ar nocht expressie vryttin. Ve reid that the Apostlis 2 quhen thay passed throuch al citeis teachand, Thay gaif to thame quha var conuertit to the fayth, the Decreis, ād Ordinācis of the Apost­lis, and Preistis of the kirk, to be obseruit be thame. Ve man beleue that infantis sould 3 be baptized, quhilk is nocht expreslie vryttin. [Page] 4 Ve man beleue that thir bukes of the neu, and auld testament quhilk ar canonik, hes au­thentik authoritie, and ar altogidder vithout errore, dytit be the halie Ghaist speikand in the Apostlis, and vther halie men the vrytta­ris 5 thairof. That the tuelf Artiklis of the beleif var dytit be the halie Ghaist spekand 6 in the Apostlis.Matt. 26. Ve reid in the Euangel of S. Martheu that Christ and his disciples, eftir his latter suppar sang ane Hymn, quhilk being proponit to vs, ve aucht to beleif, albeit it be nocht vrytrin in the neu or auld testament. 7 Ve aucht not onlie to beleue the express vordis of the text, bot also the mening of the spirit of god quha dytit the same: as for exēple, quhatsumeuer Sanct Luk being requyrit, vald haue spokin be instinction of the halie spirit, for vndirstanding of thir vordis (This is my bodie) aucht to be beleuit be ane Christian, quha peraduēture vald haue vryttin ane trac­teis for the vndirstanding of thir vordis, and the hid mystereis cōtenit in thame, mair pro­lixe 8 nor his hail Euangel. In the last chapter of the Euangel of S. Mattheu Christ geuis command to his disciples, to teache al natio­nis tha thingis quhilk he had commandit tha­me, and zit ve find nocht al thir thīgis expres­lie 9 vryttin. It is mair nor manifest that nane of the Apostlis, nor Euangelistis proposed to comprehend al tha thingis, in thair vryttingis quhilk sould be fermlie beleuit be Christia­nis, bot as vryttis S. Augustine, and vther an­cient [Page 158] doctoris to mak ane buke contening ane admonitione to thame, that befoir had beleuit concerning the mysterie of the incar­nation of Christ, of his lyf, and deathe: Thair­foir thair ar monie thingis concerning the iustificatione of man. The number of the 10 sacramentis, and thingis requesit to the ad­ministratione of euerie ane of thame. The 11 communione of sanctis, Ordoure and dis­cipline 12 of the kirk: the obseruatione of the 13 Sōday and festual dayes, prefigurat be the Sa­baoth day, and vther halie dayes in the auld lau, vith monie vther siclyk headis that can nocht be schauin expreslie in Euangelistis, and the Epistles: quhilk eftir var vryttin onlie be certane occasionis, and nocht to compre­hend in thame al the mystereis of our fayth:S. Ioan. 16▪ And thairfoir the halie Ghaist is promised to assist Christis kirk vnto the end of the varld,Augu. I. cōt. Cresc. cap. 33. for the quhilk caus S. Augustine vryttād aga­nis Cresconius grāmaticus, sayis that the scri­pture in ane certane maner geuis vs ane reso­lutione of al quaestionis, becaus in tha thingis quhilk it contenis nocht expreslie, it geuis vs command to pas to the kirk, quhilk vil gif vs ful resolutione of al: Siclyk al antece­dentis 14 necessar, al confequentis, and conclu­sionis necessarlie collectit, vith vther circum­stancis, ar of als gret vecht, as thay thingis qu­hilk ar expressie mentionat. And albeit the 15 buke vryttin var perished, the kirk vald nocht decay, lyk as Christis kirk vas plan­tit [Page] amang the gentiles befoir the vrytting of onie of the Euangelis, and Epistles: 16 Quhair as ve beleue the halie Catholik kirk, ve ar bund to beleue fermlie all tha thin­gis, quhilk the halie Catholik kirk ressauis 17 to be treu,Ioh [...]e. 16. and expedient for insttuctione. In the Euangel of S. Iohne, Christ sayis vnto his discipillis: Mairatour I haue monie thin­gis to tell zou, quhilk ze may nocht beir at this tyme, bot quhen the spirit of treuth salcum, he vil teache zou al veritie: Of the quhilk testimonie it is manifest that monie thingis nocht vryttin expreslie, ar referrit to the se­creit suggestione of the halie spirit quhen ty­me 18 sal require. Quha is sua far by ressone as to affirme that al the preachingis, adhorta­tionis, admonitionis, disputationis, and for­mes of prayeris of the Apostlis ar expreslie vryttin? quhilk gif thay var offerit vnto vs, or reuelit be the halie spirit to the successoris of the Apostlis, and be thame proponit to vs, ve aucht fermlie to beleue. S. Paul in the thrid of the epistle to the Ephesianis vryttis.Ephesi. 3. 19 19[ze haue hard of the dispensatione of the grace of God, quhilk vas geuin to me for zour caus, becaus be ane reuelatione he maid the mysterie knauin to me (as I vrait in feu­vordis befoir, of the quhilk, quhen ze reid thame, ze may vndirstand my knauledge in the mysterie of Christ) quhilk in vther aiges vas nocht knauin to the sonis of men,] this Epistle is nocht extant, and zit ve sould nocht [Page 159] doubt bot the halie spirit vorking in the har­tis of Pastoris, succeidand vnto S. Paul reue­lis the same thingis in lyk maner. And in 20 the Epistle to the Hebreuis quhair he vryttis eftir this maner [Quhairfoir leuing the doctri­ne appertenand to thame quha ar zit rude in the knauledge of Christ, lat vs pas to perfe­ctione, not laying agane the groūd of repen­tance from dead vorkis, and of fayth in god, of the doctrine of baptisme, and the impo­sitione of handis and rysing of the dead, and eternal Iudgement:) Of the quhilk vordis it is manifest that thay had bene instructed be­foir of thir commone places, and zit ve find na large explicatione thairof expreslievrittin: S. Paul makis mentione of Excommunica­tione,21 of the quhilk thair is na tracteis con­tening the forme thairof in the scripture: Ve reid ī the scripture of nyne ordoris of Angelis, to vitI Heb. AngeliIudae ep. Archangeli.Ephe. I. VirtutesEphe. I. Principatus,Eph. I. Potestates,Eph. I. Dominationes,Colos. I. Throni,Psal. 17. Cherubin,Esa. 6. Iraene. cō ­tra Val [...]nt. Tertu. de corona mi­litis. Seraphin, of the quhilk vehaif na cleir declaration, quhilk nochtuith­standing gif it be offerit to vs, ve aucht ferm­lie to beleue: 22. And for confirmatione of this, I micht produce zou the testimonie of the hail ancient fatheris quha in onie aige hes florished in the kirk of God, As Irene, in the thrid buk aganis the valentinianis,Aug. epist. 180. and thrid chapture: of Tertullian in his buke de corona militis,Basilius de spiritu Sāc. ca. 37. of Augustine in his Epistlis to Ianuarius: of Basile in his buke de spiritu [Page] sancto, chap. 37:Hierom. contra Lu­cife. of S. Ierom in his buke aga­nis the Luciferianis, and vtheris: Quhairfoir it is manifest that al thingis ar nocht expreslie vryttin in the neu, and auld testament, quhilk ane gud and obedient Christian man aucht to beleue als fermlie as the text of the scri­pture: And to cum to zour particular doctri­ne,Sindriehe­addis of doctrine quhilk the protestaons belewis vi­thout the varrād of the express vryttin vord. 1 Ze beleue, that al man soulde persuade him felf assuritlie that he is predestinat to lyf eternal quhilk is nocht expreslie vryttin in the neu, or auld testament: 2 Ze beleue that the sacramentis ar onlie seallis of the mercie of God, and geuis na grace, quhilk is nocht expreslie vrittin: 3 Ze beleue, that the infantis of infidellis aucht nocht to be baptised, qu­hilk is nocht expreslie vryttin, 4 ze beleue that quhasoeuer is baptizet, quhatsumeuer synnis he haue committed, calling to me­morie that he is baptized, thairbie obtenis re­missione of thame al, quhilk is nocht expres­lie vryttin: 5 Ze beleue that it is lesum to ane man to put auay his vyf ād marie another, qu­hilk is nocht expreslie vryttin, 6 ze beleue that it is lesum to Mōkis to marie Nunnis, quhilk is nocht expreslie vryttin. 7 Ze beleue, that quhasoeuer persuadis him self, that his synnis ar forgiuen, thay ar forgiuen to him, quhilk is nocht expreslie vryttin: 8 Ze beleue, that in the in suppar, ve ar treulie lifted vp to heauin, and that ve ressaue Christ al, bot nocht all that quhilk he is, according to zour Maister Caluinis doctrine, quhilk is nocht expreslie [Page 160] vryttin: 9 Ze beleue that zour kirk hes bene thir monie hundreth zeiris inuisibil, quhilk is nocht expreslie vryttin: 10 Ze beleue that ze ar extraordinar Prophetis send to reforme the kirk, quhilk is nocht expreslie vryttin: 11 Ze beleue vith zour maister Caluine, that God hes created men to condem thame eter­nalie, quhilk is nocht expreslie vryttin: 12 Ze beleue, that god nocht onlie permittis syn, bot mouis men to syn, and is the caus thair­of, quhilk is nocht expreslie vryttin: 13 Ze beleue that Christ thoillit The paines of ane condemnit man in his saul, quhilk ir nocht expreslie vryttin. 14 Ze beleue that na sin is imputed to zou, hou horribill crymes that euer ze commit, quhilk is not expreslie vryttin: 15 ze beleue that thair be bot tua sacramentis onlie, cōtrare the vniuer­sal kirk sen the dayes of the Apostlis, quhilk is nocht expreslie vryttin. 16 Ze beleue Calui­nis lang institutionis, and resauis the lea­singis of his catechisme teaching thame pu­blictlie on sondayis eftir none as gif thay var the oracles of the halie Ghaist, quhilk ar nocht vryttin in the Bybil. 17 Ze beleue nocht that Christ descendit into hel in verie deid, bot that thay vordis signifeis onlie the anguish of death quhilk he sufferit in spirit quhen he cryit (my god, my god quhy hes thou left me?) quhilk is nocht expreslie vryt­tin. 18 Ze beleue that ze sould nocht fast on frydayis eftir the custume of the kirk, bot [Page] vpon sondayis in contempt of the kirk, for the quhilk ze haue na varrand in the expess vryttin vord. 18. Ze beleue al zour preachin­gis, and prayeris quhairin aganis al cheritie ze craif the confusion of Nichtbouris, quhilk ar not expreslie vryttin. Ze beleue al the formes of baptizing, 19 Mareing, 20. of Making re­pentance in sekclayth, 21. of Apoynting Pa­stores, 22. of Administratiō of the lordis sup­par, as ze cal it, 23 of Excommunication and eiection of men out of zour kirk, and socie­tie quha var neuer in it: Thir and monie vther he addis alsueil of doctrine as actis of zour general assembleis (quhilk ze suffer not to cum to licht, incaice zour vanitie be lachin at be the hail varld) ze vil neuer be abil to schau in the scripture, and zit ze imbrace thame maist obstinatlie as gif thay var the vord of God, sua ze condemn zour auin selfis be reiecting the traditionis of the kirk, and saying that ze beleue na thing bot that quhik is expreslie vryttin.

I think the vnuorthie to quhō I sould mak an­suere, quha ar not eschamit to defend that rabil of traditionis quhilk the Papistis vsis, sen God him self hes spokin,Deut. 12. that quhilk I command the, do it onlie, na­ther eik onie thig, nather diminise from the same: ād in the reuelatione of S. Iohne, gif onie man eik or pare from thir vordis,Apoc. 22. God sal bring on him al the plagis quhilk ar vryttin in this buke. And thay vors­hipe me in vane teachād the doctrines of men:Math. 15. Be thir [Page 161] places and sindrie vtheris lyk vnto thir I find that zour traditionis ar reiected as the inuentionis of men.

Thir ar zour gret gunnis quhairbie ze vse to attonishe the simpil and ignorant peopil, quhilk being considerit a far af, appeiris to haue gret strenth, bot being neirar examinat ar fund vithout onie force at all. And to cum to the first place of scripture allegit be zou, I knau that zour▪ Maister Caluine vndirstan­dis it of the lau of Moyses, and that na thing sould be eikit nor parit form it, quhilk expo­sitione gif ze imbrace, ze man reiect al vther thing by the lau of Moyses, quhilk efteruart hes bene vryttin, as the Prophetis and vthir halie bukes, euin as did the Samaritanis quha mouit be the sam argument ressaued onlie the fyue bukes of Moyses, and reiected al the rest of the scripture: ze man reiect the neu testa­ment, and quhatsumeuer hes bene vryttin be the Euangelistis, and Apostlis, in the quhilk monie thingis ar bayth eikit to the lau of Moyses, and parit from it, althocht Caluine vald dissemble the mater, as gif nathing var in the neu testament quhilk is nocht in the auld. For quhatsumeuer tergiuersatione he find, he vil be constranit to grant that monie thingis ar commandit in the neu testament quhilk var nocht commandit in the auld, and monie thingis forbiddin in it, quhilkis in the auld testament var commandit, or ellis Iohān Caluine and al zour faythful brethrene sould [Page] be circumcidit as var the Ieuis according to the lau of Moyses. This expositione thairfoir being reiected as maist vane and repugnant to goddis vord, The mening of this place of scripture is, that nathing aucht to be eikit or parit from thevord of god, quhairin al Catho­liques aggreis vith zou, and this is nauyse re­pugnant to the traditionis: becaus the quae­stione is nocht betuix zou and thame quhid­der gif onie thing sould be eikit to thevord of god or parit from it: bot quhidder gif tha thingis onlie apertenis to goddis vord quhilk ar vryttin? Sua gif ze vald haue said onie thing to the purpose, zesould haue schauin sum pla­ne testimonie of the scripture, that thair is na­thing apertenād to goddis vord, bot that onlie quhilk is vryttin, quhilk nather haue ze done, nor can be abil to do: Zea the scripture teachis vs the plaine contrare, ‘Stand and keip the tra­ditionis quhilk ze haue ressaued ather be vord or vryt,’ S. Paul. 2. Thess. 2. be the quhilk vordis S. Paul lattis vs to vndirstand that the Theslalonianis and al vtheris quhasoeuer standis in the treu religiōe aucht to keip the traditionis of the kirk, albeit thay be nocht vryttin, and thay quha reiectis the foirsaid traditionis standis nocht in the veritie bot ar fallin from it: Hou than can ze excuse zour self, bot ze haue fallin al from the veritie sen ze vil obserue na traditio­ne? The secund place of Scripture in the reue­latione of S. Iohne aucht to be vndirstand in lyk maner that na thing aucht to be eikit or [Page 162] parit from his Prophecie, and nocht that na thing aucht to be beleued or ressaued for the vord of God, bot that quhilk is in this pro­phecie, vtheruyse ve vilbe constrainit to re­iect al the rest of the neu testament, sua al men may esilie vndirstand hou far aganis the me­ning of the spirit of God, ze vse sic places of scripture in zour sermonis for to dissaue the simpil peopil. Nou to cum to the thrid place quhair Christ obiected to the Pharisae a­nis, thay vorship me in vane teachand the tra­ditionis of men: ze peruert it in lyk maner, sen it is maist manifest of text, that tha ar callit the traditionis of men quhilk ar repugnant to goddis vord, as quhair God commandit to honore the parētis,Matt. 15. the Pharisaeanis did com­mand the plane contrare, to neglect thair pa­rentis and mak offeringis vnto God of tha thingis quhairuith thay sould haue suppleed thair parentis indigence, quhairin thay con­trauenit expreslie Goddis commandiment. Bot the Ieuis had sum treu traditionis a man­gis thame vithout the quhilk thay could not attene to the perfyte intelligence of the scri­pture, in the quhilk is Moyses did instruct the seuintie eldaris quhom he did apoynt to go­uerne the peopil quhairof ze may reid Hila­rius gif ze pleis vryttand vpone the secund Psalme,Hilar. in Psal. 2. and vther ancient vryttaris bayth befoir Christ and eftir him. And this tra­ditione vas na lytil caus that the seuintie interpretoris quhilk vas send to Ptolome [Page] the king of Egypt to translate the Bybil out of the Hebreu in Greik, did sua perfytlie ag­grie in al poyntis, that albeit thay var separat ane from another, zit as monie vryttis, thair vas nocht samekil as ane vord in difference amangis thame, quhairin thay had ane special assistance of the halie spirit, being helpit be the traditione quhilk from hand to hand thay had ressaued from Moyses. And the cause of sa monie sectis amang the Ieuis as var the Sad­duceanis, Pharisaeanis, Essianis, Hemerobapti­stis, and vtheris, vas, becaus thay interpreit nocht the scripture according to the tradition of the eldaris, bot according to thair auin phanthasie.Matt. 23. Thairfoir Christ gaue command to obey thame quha teached in the Chyre of Moyses, vndirstanding be the Chyre of Moy­ses, the pouar of teaching according to the maist certane reul and traditiōe that vas geuin be Moyses, quhilk quhen thay folloued, thay teached maist sound and healthsum doctrine, euin as nou amangis the Christianis, thay qu­ha interpretis the scripturis according to the traditione geuin be the Apostlis, and euer ob­seruit in the kirk, thay teache maist healthsum and soleid doctrine, and thay that follouis nocht the said traditione, bot thair auin phā ­tasie as ze do: thay teache erroneous and per­uersed doctrine, and hes neuer constancie nor stabilitie in onie thing, bot fallis ordinarlie out of ane condemnit and pernicious errore, in ane vthir mair dangerous: And thairfoir [Page 163] The ancient fatheris be this reul vsed euer to conuict haeretikes, As did Irenaeus the Valen­tinianis, Tertul. the Marcionitis, Sanct Basil the Eunomianis, S. Hierom the Luciferianis, and S. Augustine the Donatistis, becaus that thay ressaued onlie the vordis of the scriptu­re, and vald nocht ressaue the interpretatione of thame according to the traditione of the kirk. The quhilk traditione S. Paul callis the Reul of fayth,S. Paul. Philip. 3. saying lat vs nocht depairt from the Reul of fayth, that ve may al say ane thing. And to the Cor.1. Cor. 11. For ane final resolutione of ane controuersie, he proponis as ane maist certane and infallibil vay of decisione, the ma­ner and Custume of the kirk. And sua quha­soeuer follouis this Reul, that is the traditione of the kirk in the interpretatione of the scri­pture, he can nocht in onie vyse vauer from the richt intelligence, and mening thairof. For the quhilk caus fayis Tertulliane that S. Paul passed vp to Hierusalem to the rest of the Apostlis, to the end that he micht aggrie vith thame in this Reul of fayth: And the caus that ze, and al thay quha professis neu doctri­ne thir dayes, ar fallin in sa monie erroris, and sua discrepant ane from another, is, becaus ze haue nocht follouit this reul in the reiding of the scripturis, and vndirstanding of thame, bot zour auin phantasie, and inuentionis of zour auin braine.

BOt the mater vil appeir mair euident gif ve sal enter in particular consideratione of the tra­ditionis of the Papistical kirk, for thairin supersti­tiouslie ar obseruit ane greit number of halie dayis aganis the command of God,Exod. 20. Remember that thou keip halie the sabaoth day, Sax dayis sal thou labour, sua that gif ve labour not on euerie day of the oulk, except the sonday, ve brek this commandiment: And S. Paul vryttis aganis the obseruatione of the halie dayis maist planelie: [I feir leist I haue bestouit my trauel on zou in vain,Gal. 4. for ze obserue dayis and zeiris, And siclyk I micht proue vtheris zour traditionis to be plane repugnant to Goddis vord and comman­dimentis, as the Making and vorshipping of Imagis, the Inuocation of Sanctis, the Honoring of deid mēnis banes, the Ganging in pilgramagis and monie vtheris quhairof ze sould be eschamit.

The treu mening of the commād of God quhilk ze thrau for establishing of zour hae­resie, is that thay sould not labour vpone the sevint day: As to the sax vthir dayis it is per­mitted to thame to labour gif thay pleise, bot it is not commandit that thay labore, as ze falslie allege aganis the plane vordis of the scripture, cōsidering the Ieuis had monie fes­tual [Page 164] dayis by the Sabaoth,Leuit. 23. As the feistis of the Pasouer,Deut. 16. of the First fruitis, of the Tabernaclis and sindrie vtheris, quhilk var lang to reherse, zea sum feastis thay obseruit hail aucht dayis throuch out, and zit notuithstāding brak not Christis commandiment concerning the kei­ping of the Sabaoth day: quhair of it is maist euident, that ze vraist the scripture to ane sini­strous mening: for gif the Ieuis keipit the feast of the Pasouer vith ane gret solennitie in re­membrance of the temporal benefeit, quhilk thay resaued, to vit deliuerance from the bo­delie seruice and bondage of Pharao, hou me­kil mair sould ve obserue Pasche day in me­morie of the deliuerance of mankynd from hel, be the resurrectione of our saluiour Christ Iesus? sen as testifeis Sanct Paul tha thingis quhilk var proponit to the Ieuis in ane obscure schaddou and figure onlie,1. Cor. 10. ar offerit to vs in treuth and veritie,Heb. 10. [Lex continebatvmbrā futurorum bonorum, non ipsā imaginē re­rum:] .i. The lau contenit the schaddouis of tha gude thingis that var to be reuelit, and not the propir image, and forme of the thingis thame selfis. As to the secund reasone quhilk ze vsit in zour obiectione, lyk as al the head­dis of zour doctrine quhairin ze disagrie from the Catholik kirk, calland it Papistical, ar auld condemnit haereseis, sua in this poynt ze fol­lou the futstoppis of the Manichaeanis, for as testifeis Sanct August.Aug. epist. 119. thay obiectit this place of scripture aganis the Catholikes of that [Page] aige, becaus thay keipit the halie dayes: to quhom he ansuerit that Sanct Paul speakis not of the halie dayis dedicat be the hail kirk to Goddis seruice for memorie of his bene­feittis, bot of the superstition of the Gentiles, quha beleuit that sum dayis of thair auin na­ture var vnhappie for ane coniunctione of noysum planetis or starres, and becaus this, or that planet vas in sik ane hous of the heauin, quhilk opinionis var maist vain and impro­fitabil. The Manichaeanis obiectit lykuyse that the Christianis eftir the custume of the Gētiles obseruit [solstitia and Aequinoctia) be­caus the Christianis keipit halie the Natiuitie of the lord, and Pasche day, of the quhilk the ane befel in the solstitial of vynter, and the vthir eftir the aequinoctial of the spring ty­me: To quhom Sanct Augustin ansuerit that the Christianis obseruit not thir seasonis mo­uit be the superstition of the Gentiles, bot be the command of Christis halie kirk, quha apoyntit thame halie for rememberance of the exceiding gret benefeitis quhilk redoūdit to the hail varld of Christis Natiuitie and Re­surrectione. For defence of this louabil custu­me of the vniuersal kirk in keiping of the ha­lie dayis S. Ignatius quha vas S. Iohne the Euangelistis discipil and ane halie martyr vryttis to the Christian people,Ignat. epi. 4. ad Phil. that thay keip halie the festual dayis, and vther distinctionis of tymes, and meattis institute be the halie Apostlis and kirk Catholik, saying, (Festiuita­tes ne spernite, quagragesimam seruate, conti­net [Page 165] enim exemplar conuersationis Domini­cae) that is to say. Lichtlie not the halie dayis, keip the halie tyme of Lentern, becaus it contenis ane exemplar of the conuersation of the lord: And S. Cyprian in monie of his epistlis commandis that the dayis vpon the quhilkis the Martyris disceissit be diligentlie obseruit,Cypr. epi. 69. that thair dayis anniuersar or retur­ning be zeirlie course may be dedicat to the seruice of God, and thankisgeuing for thair victorie: For the quhilk caus immediatlie eftir the decess of the Apostlis, The kirk constitute in Rome Notaris to collect and register the Actis of the Martyris: S. Augustin also for de­fence of the treuthvrittis aganis Adimātus the Manichaean in this maner.Augu. cō ­tra Adi­mantum. cap. 16. (Nam & nos quo­que Dominicum diem, & Pascha celebramus, & quaslibet alias dierum festiuitates, sed quia intelligimus quò pertineant, non tempora obseruamus, sed quae illis significantur tempo­ribus) .i. for ve obserue also the Sonday, Pasche day, and quhatsumeuer vthir halie dayis, bot becaus ve vndirstād to quhat end the keiping of thame vas institute, ve keip not sik tymes samekil, as tha thīgis quhilk ar signifeit be sik tymes.August. lib. 20. cō ­tra Fau­stum. And in ane vther place (Populꝰ Christia­nus memorias Martyrum religiosa deuotione cōcelebrat ad excitandum imitationem, & vt meritis eorum consocietur, atque orationi­bus adiuuetur:) .i. The Christiane people ce­lebratis the memorie of the Martyris vith ane Godlie deuotion, to moue thame selfis to [Page] imitation and follouing of thair gud lyfis, and that thay may haue follouschip and partici­pation of thair merites, and be helpit be thair prayeris: And this vniuersalie in al aiges hes bene keipit be al Christianis to this day: And is obseruit not ōlie be vs quha ar Catholikes, bot also be the Lauterianis in Germanie, be the Zuinglianis in Sueishland, and be zour nichtbouris in Inglād: sua that in this head ze disagrie from al Christiā people in the varld, mouit onlie be auarice as appearis, becaus ze think it hurtful to zour gayn ād profeit gif ze abstene from laboure vpone onie day by the sonday, quhilk is also verie euil keipit aman­gis zou: And zit zour foirbearis quha obser­uit al the halie dayis verie diligentlie, had als gret velth and aboundance of al thingis, as ze haue: And euin as thay did imploy thame sel­fis vith gret liberalitie to the honoring and seruice of God, sua God did bestou his giftis the mair liberallie vpone thame: Bot ze think al tyme tint quhilk ze imploy in Goddis ser­uice, for the quhik caus God sēdis sik dearth, skairsnes, and hungar amangis zou, quhairof vithout al doubt ze ar the cheif and principal caus be transgression of the halie dayis, quhilk calamitie gif the people reuenge not vpon zour selfis, thay vil reuenge it vpon zour bair­nis gif ze leif onie behind zou: And gif thay send thame not to the Gailzeonis, at the lest thay vil send thame to Candie, to the effect sua nobil ane cuntrey be not contaminat be [Page 166] sik ane vnhappie and adulterous generatione, quhilk peraduentur vil cum to pas sonear nor ze beleue, sua that Dene Iohne Durie vith his tua pistolatis, his lang gūn and bricht mur­reon may be thair captane general, to the quhilk office he is mair meit nor to disput of the hid mystereis of the Christian fayth: (Ane fuil sumtymes may be ane prophet). As to the vthir headis of treu religione concerning the vse of Images, the Inuocation of Sanctis the Honoring of the reliques, and Ganging in Pilgramagis, I vil distingueis thame seueralie, and speak of euerie ane of thame apairt.

QVhat sayis thou than anent the vorshipping of Imagis,Exod. 20. seing the command is geuin be God him self, thou sal mak na grauin image?

Gif euerie command of God var tayne eftir the outuart schau of the vordis, ād nocht in the treu mening, thair vald monie thingis appeir to be commandit vnfructfullie,Math. 5. as for exemple, Gif thy richt hand hinder the cut it of, and cast it in the fyre. Quhairfoir this com­mandiment concerning Imagis is nocht to be sua vndirstādin, as gif God disalloued ima­ges [Page] altogidder in his kirk, and the vse thairof bot that he forbiddis the Ieuis, quha var verie bent to sik idolatrie, as thay had sene amang the gentiles, to mak imagis beleuand thame to be verie leuand Goddis, or to represent God, as hauing the figure of onie thing ather inheauin or earth: And thairfoir Moyses, quhē he forbad to mak onie image, askit, in quhat liknes God had appeirit vnto thame? Declai­ring his mening to be that thay sould mak na image, for the representatione of God, as gif God had the figure of onie thing, quhilk had appeirit vnto thame.

Bot God alluterlie forbiddis to haue onie images in his kirk, for he, quha is ane incomprehensibil spi­rit, may nocht be represented in ane material image.

Zour assertione is manifest fals: becaus gif God had alluterlie forbiddin images, he had cōmādit Moyses to breke this cōmādimēt, qu­ha be his directione maid in the kirk of the Ieuis,Exod. 25. the imagis of tua Cherubinis, quha ar Angellis in heuin:Num. 21. quha maid also the brasin serpent in the vildernes:3. Reg. 6. Salomon lykuyse maid the images of tuel oxin, berand the brai­sin sea, quhilk be thingis in the earth: ze can nocht say, that God hes bene repugnant to him self, or that he hes commandit tua con­trare thingis: And thairfoir necessarlie ze man confes that in the first command he did no­cht forbid al erecting of images in his kirk, bot onlie the erecting of onie image, quhilk so [...]ld representgod in onie figure sik asve per­saue [Page 167] in thingis in heauin or earth: I a [...]suere to zou thairfoir, vith the ancient vrytar Tertul­lian aganis the Marcionitis quha denyand the haill auld testament,Tertul. lib 2. contra Marcio. amangis vther ressonis proposed this, That the God of the auld testament vas repugnant to him self, forbiddand Moyses to mak onie image, and eftir com­mandand to mak the braisin serpent, and the Cherubinis: He ansueris to thame that thay vndirstand nocht the command, becaus thay considder nocht the end quhairfoir god for­bad to mak onie image, quhilk vas that he onlie sould be vorshippit as God, and that na image sould be maid to the quhilk his honore sould be geuin, for the quhilk ēd he cōmandit neuer onie image to be maid, bot onlie for sū certane signe, or representatione, as the braisin serpent vas commandit to be maid: And he addis thairto, that gif it vas lesum to the Ieuis to mak the braisin serpent for the significa­tione of Christ, hou mekil mair is it lesum to mak the image of Christ?Petrus Martyr in c. 8. iudicū. Zea Petrus martyr ane man of zour auin sect confessis, that it is lesum to mak the images of Christ, the Virgi­ne Marie, and vther Sanctis for ane halie re­presentatione of thame: And amāgis the Lau­terianis zour brethrene, as ze cal thame, ze knau in quhat honore is the image of the Crucifix: And gif ze vil considder the resso­ne quhairfore god forbad Moyses to mak Imagis, it vas becaus thair could na image be lyk vnto god: bot sen the secund persone of [Page] diuinitie hes tane fleshe lyk vnto ouris, and is becummit man, ve may mak ane image lyk vnto his humane nature: And thairfoir the caus for the quhilk God forbad Moyses to mak onie image,Tertul. lib 2. cont. Marcio. hes nocht place aganis vs, quhen ve mak the image of Christ, or of his Sanctis, as lang afoir the learnit vrytar Ter­tullian did teache. And I vald demād zou, gif it be aganis the lau of nature, or nocht to mak imagis? Gif ze say that it is aganis the lau of nature, ze condem zour selfis, quha makis the imagis of Caluine, Beza, and vther heretikis: gif it be nocht aganis the lau of nature, it can nocht be euil of the self, bot onlie insafar as it is referrit to sum euil end: Bot the Catho­liques makis al imagis for ane gud and godlie end, that is for remembrance of Christ, of his bitter Death and Passion, and that thairbie ve may vorship and honore him: Thairfoir sup­pois it had bene forbiddin to the Ieuis to mak onie images, it follouis nocht that it is forbid­din to vs, becaus as concerning the com­mandis of the auld lau, ve ar onlie obleist to that, quhilk is of the lau of nature, be the quhilk it is nocht forbiddin to mak onie image as said is, and sua Christ him self being demandit of the Ieuis, quhilk vas the first cō ­mand of the lau?Math. 22 he Ansueris nocht that the first vas, thou sal mak to thy self na grauin image, bot thou sal loue thy lord God vith al thy hart, vith al thy mynd, vith al thy pouar: This is confirmit be the hail antiquitie, for [Page 168] as testifeis monie ancient vryttaris S. Luc.Metaphra in vita lu­cae. Theod. lector in collecta. li. him self maid certane images of our Ladie, quhilk ar pairtlie keipit to this day: And Nicepho­rus testifeis that Christ did send his auin ima­ge to Abagarꝰ the kīg of Edessa:1. cap. 14. ād the hemor rhoissa, quha vas hailit,Niceph. li. 5. cap. 14. quhairof thair is men­tione maid in the Enangel,Niceph. li. 2. c. 7. Eu­seb. lib. 7. cap. 14. did erect ane ima­ge vnto Christ, quhilk na man reprouet, vnto the tyme of Iulian the Apostat, quha pullit it doune ād placed his auin image thair, quhilk vas strukin done vith the thundir:Sozom. li. 5. cap. 20. Athanasius vryttis,Athanas. in lib. de passione imag. Christi. hou that the Ieuis throu­che hetret of Christ, persed his image, and hou the blude did spring out of it, be the qu­hilk miracle tha Ieuis var conuertit to the fayth: Metaphrastes vryttis, hou that Siluester Bischop of Rome,Metaphrastes in vita Siluestri. scheu to Constantinus Ma­gnus the imagis of Petir and Paul, quha be ane reuelatione in liknes of sik imagis, had appeirit to Constantinus Magnus befoir:Augu. de consensu euangeli­starum. And S. Augustine de consensu Euangelistarum te­stifeis, hou the custume of the Roman kirk vas that the images of S. Petir and S. Paul vsit to be payntit besyd the image of Christ: S. Chrysost in ane oraeson maid of ane Martyr Miletius, is vitnes also,Chryso. in oratio. De Miletio. hou that the image of the said Martyr, vas reuerentlie keipit be the Christianis: Gregorius Nicenus makis ane lāg discourse of the image of Abrahame, and the immolatione of his sone Isaac, hou it mo­uit his hairt to teiris and compassione. And Damasus in the lyf of Constantine vryttis, [Page] that he did offer vnto the kirk ane image of Christ maid of gold,Damasus in vita Siluestri. and the imagis of the tuelfe Apostlis in siluer. And TheodoretTheodo. in vita Si­meonis. des­cryuand the lyf of the halie man Simeon, tes­tifeis that the Christianis in that age, vsit to haue his image in thair housis:Nicephor. lib. 18. c. 16 Procopius, and Nicephorus testifeis also, quhen the toune of Edessa vas seagit be Cosdroas the king of Perse, and almaist tane, hou that the Christianis quha had keipit the image of Christ quhi [...] he had sēd befoir to Abagarꝰ the kīg of Edessa being desparit of al vther remedeis, did bring furth that image, quhairbie al the interprysis of thair aduersaris var ouercummit: And to cum to our auin Ile, quhen Augustine vas send be the Bischop of Rome to conuert Ingland to the fayth, as vitnessis the maist ler­ned Beda,Beda▪ li. 1. cap. 25. for his baner he vsit ōlie the signe of the Croce and the image of the Crucifixe: As the Emperor Constantinus Magnus monie hūdreth zeiris befoir did,Euseb. in vita Con­stantini. as vitnessis Eusebi­us, to quhom the Croce did appeir in the air, quhen he vas to fecht aganis the tyrann Ma­centius, vith this inscriptione, In hoc signovinces, And this hes bene the signe of al Chri­stian men, quhairbie thay haue bene knauin, and discernit from the Ieuis and infidellis, and vrocht sumtymes miraculous vorkis: Thair­foir sayis the maist ancient Tertulliane,Tertul. de corona mi­litis. Befoir al our actionis ve vse to mak the signe of the Croce vpone vs: The lyk testifeis al vther an­ [...]ient [Page 169] vryttaris, sua ze may persaue that ve do na thing in this poynt, bot that quhilk is conforme to goddis vord, and to the vse, and practeise of the vniuersal kirk befoir vs.

The imagis quhilk var vsit in the KirK, var the caus of horribil Idolatrie,Reg. 4. ca. 18. and thairfoir sould haue bene brokin, eftir the exempil of the gude king Ezechias, quha destroyit the braisin serpent, qu­hairof thou makis mentione, quhen it vas the caus of Idolatrie.

This is ane commone place, q [...]hairfra ze collect sophistical argumentis: from the abu­se of ane gude thing to destroy it alluterlie, and the richt vse thairof: Be the sam argu­ment ze may collect that the sone, and the mone sould haue bene tane out of the firma­ment, becaus thay var vorshippit be the gen­tiles as goddis: And ze may collect that zour merchandis sould nocht pas to burde­ouse to bring hame vyne, becaus it makis monie of zour headdis dissie: And monie vther siclyk collectionis micht be maid als gude as zouris, quhilk vald not be verie pro­fitabill to the commonweil: For this ar­gument from abuse seruis mair, to proue the contrare conclusione, becaus it follouis veil: Imagisvar abusit, thairfoir thay ar gude in the self, for that quhilk is euil be abuse onlie, of necessitie man be gude being veil vsed. As to the similitude of the braisin serpent, it makis nathing for the mentenance of zour errore, becaus the richt vse of it seruit for ane tyme [Page] onlie, to vit salang as the peopil remaning in the vildernes, var stangit bethe fyrie serpentis: Quhairfoir the richt vse thairof ceissing, efter thay had entered in the land of Chanaā, It vas iustlie destroyit, becaus the peopil offerit in­cens to it, follouand the exempil of the Idola­trous nationis: quhil as be the contrare, ze ne­uer hard that onie Christiane offerit to ane image: And gif onie sik abuse had bene cōmitted, it aucht to haue bene tane auay be publik authoritie eftir diligent inspectione and con­sideratione of the mater, ād nocht be the peo­pil, as ze haue done: I reid that ane thousand zeir syne ane Serenus Bischop of Massilia be sik ane zeal as ze haue, did brek doune sum imagis:Gregor. lib. 9. epist. 9. Bot Gregorius the first, Bis­chop of Rome reprouit him maist schar­plie that he had done by his deutie, and that neuer onie bischop befoir him had interpry­sit onie sik thing: Bot ze appeir to attribu­te les to men nor ze do to doggis quha hes na participation of reason, for ane dog can discern betuix ane hair and the image of ane hair: be reasson he vil rin to tak ane hair gif he se hir, bot albeit he se payntit, the maist viue image of ane hair that can be deuysit, he vil not moue him out of his place: And zit ze vil that men be sua daft, that thay can nocht discern betuix ane man, and the image of ane man.

Bot quhil as the Papistis in thair kirkis in tyme of prayeris behalding thair Idolis and images [Page 170] fel doune on thair kneis, vithout al doubt thay var Idolateris.

Sence ane Idol is that propirlie, quhilk being nathing, is representit to be sum thing: or that quhilk representis the thing that is nocht: ze can not cal the Images of the Cruci­fix, of the Virgin Marie, of al the Apostlis and Sanctis, Idolis, vnles ze beleue that thair vas neuer sik ane thing as Christ crucife­it, as the Virgin Marie, as the Apostlis, and Sanctis: For it follouis necessarlie, The Ima­ge of Christ crucifeit is ane Idol, thairfoir Christ vas neuer crucifeit: This is the hid vennum quhilk lurkis in the hairtis of the blasphemous Protestaons quhen thay cal the imagis that ar in the Christian kirkis, Idolis. Bot to zour obiection: Thay var na mair Ido­latoris quhen entering in the kirk of God, and be inspection of the Imagis being brocht in memorie of onie benefeit resauit of God, thay fel doun on kneis to gif thankis, and craif grace in tyme cumming, nor ze rei­ding zour prayeris vpon zour bukes vryttin, hauand zour ene fixed vpon the Paper ar ido­latoris: Sua that thay ar maist ignorant and destitut not onlie of supernatural grace, bot of natural wit also quha grantisthe vse of the bukis vryttin in the kirk of God▪ and refusis the vse of imagis, quhilk thing the Deuil per­fytlie foirsau quhen he mouit his ministeris to burn al the bukis and monumentis of the Doctoris, lyk as be thame he destroyit the [Page] imagis, to bring the miserabil people in obli­uion of the thingis signifeit thairbie: The A­nabaptistis ar les blindit in this poynt, nor the rest of the Antichristian Protestaons, for thay refuse the vord vryttin and vse thairof, lyk as thay haue done the images, ād lukis for re­uelationis out of heauin: Becaus the vord vryttin and images hes sik affinitie in thair substance, vse, and end, that nane can be deuy­sed mair: for gif I vald compair euerie thing requeset to the ane, and to the vthir, this vil appeir maist manifest. Becaus in the bukis vryttin, the mater quhairof thay ar maid cōmonlie is paper, ane artificial thing inuentit be the brayn of man: In the imagis correspon­dent to this, is ane quhyt val, biggit be ane Craftis man: To vryt the bukis, is requirit ane scrib or craftis man learned to vryt vith pen and ink, quha be letteris (quhais formes var also excogitat be the brayn of man) trauelis to express the images and memorialis of thingis done, as he hes treulie consauit thame in his mynd, that be representation invryt thay may eftiruart be callit to our memorie, as for exem­ple he vryttis the hail historie of the passion of Christ: To ane scrib vith pen and ink, is correspōdent ane paynter vith his pinset and coloris, quha drauis the images of tha sam thingis vpon ane quhyt val correspondent to the paper, for the sam vse, and end: Nou gif ze quha ar learnet at the schuillis be nocht ane Idolater becaus ze behald the Paper as [Page 171] requesit to bring zou in memorie of Christis Passion, and al the circumstancis thairof: Qu­hy sould the ignorāt pleuch mā, quha als per­fytlie be help of the payntrie descryuis the hail Passion of Christ, as ze descriue the sam be zour buk vryttin, be comptit ane Idolater becaus he fallis doune on his kneis to rander thākis to God quha hes inspyrit his hairt vith remembrance of tha thingis quhilk ar repre­sentit be the paintrie? For he vorshippis na mair that thing quhilk he behaldis nor ze do the buke: Gif the Images hes bene abusit, sua vas, and is, the buk vryttin abusit mair mise­rabillie, and vith gretar loss of ignorant saulis: Becaus al haeretikis thrauis the sentencis of the buke for establishīg of thair erroneoꝰ doctri­ne, to thair auin perdition: Quhairfoir as the vse of Imagis seruis mekil for aedification and instruction of the vnlearned people, sua thay labore to bring the people to Atheisme, quha refusis to haue thame in thair kirkis and pri­uat housis: For gif Theodor Beze vas mouit to compassion be inspection of the imagis of his Apostat brethrene,Beza in lib. [...] conū. as he restifeis of him self: think ze it not als reasonabil, that be inspecti­on of the image of Christ being iust and In­nocent put to maist schameful death for our synnis, ve be mouit to beuail our auin faultis and rander him thankis for sua gret ane bene­feit? Quhat man is sua mad that vil think that is vas lesum to Theodore Beze to paynt the Imagis of fals, trait [...]orous, and deceatful [Page] haeretikis, and vnlesum to treu Catholikes to haue the images of Christ representit as he vas ane bairne in the armes of his glorious Mother the virgine Marie: And lykuyse of Christ Crucifeit, as be his passion on the cro­ce he triumphit ouer the Deuil and al his Apo­stat Angellis, he abolished death and reconci­liat the varld to his father of heauin? Thair is na man in his richt vit quha behalding onie image trampit vndir fut, vil not esilie collect that the persone representit thairbie is con­temnit: Bot albeit Beze desyris rather to be­hald the images of Audebert quhom he bou­grit, and Candida vith quhom he committit Adulterie, nor of the virgin Marie the mother of the leuing God, quha redemit the varld, and of Christ Iesus hir sone quha deed to mak sa­tisfaction for our synnis, zit I think gude to propone to zou thair images, that ze may cō ­sidder vith zour selfis hou lytil difference is betuix paynting and vrytting, sence thay serue bayth to ane propos.

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BOt ze ar not content to haue the images of the virgine Marie and the sanctis, vnles ze cal vpon thame for support, quhil as the inuocatiō of Sanctis is vnlesum:Rom. 10. becaus it is vryttin, thay can not cal vpon him in quhom thay beleue not, Bot Christian men beleuis not in the Sanctis: thairfoir thay may not cal vpon thame.

This zour argument, be abusing the ha­lie scripture, is collectit out of ane vther so­phistical place callit in the schuillis [Homony mia] to detene ignorāt people in blindnes: for inuocation is tane tua maner of vayis, first for the incalling of the author of grace, quha may according to his omnipotent pouar, mak help of na thīg: of the quhilk S. Paul speakis in this place be zou allegit, and this is propir to God onlie: Vtheruyse it is tane for requesting of thame quha ar membris of ane kirk vith vs, to mak vs support be praying vith vs to God, that ve may obtene our petitione in the name of Christ Iesus onlie mediator betuix God and man: quhilk inuocation is commandit vs, insafar as euerie membir of Christis kirk sould request ane another for mutual prayer, gif it be possibil.

Ve may require mē leuād vpō the face of the earth to pray for vs, becaus thay ar membris of ane kirk vithvs, botve aucht not to require thame quha ar deid

Sanct Hierom tuelf hundreth zeiris sen­syne ansuerit to zour argument,Hieron cō tra vigi­lantum. That gif the Martyris ād halie men quhē thay var vpō the face of the earth, and subiect to the infirmitie [Page 173] of thair bodeis and syn, as vther men, micht impetrat sua monie thingis from God, hou mekil mair being in heauin delyuerit from al syn, and crounit vith gloir and immortalitie may thay obtene quhatsumeuer thay ask? And gif Sanct Paul being in this varld did pray sua feruentlie for al tha people quhilk he conuertit to the fayth of Christ, is it liklie that quhen he is in heauin, he vil cloise his mouth, and forzet thame al aluterlie?

Quhairfoir it is plane infidelitie to doubt that the halie Sanctis may heir our petitionis, sen thay haue the fruitione of God, and acknau­ledgis al thingis quhilk thay desyre to knau cōcerning vs: And hauand Cheritie, and loue touardis vs,1. Cor. 13. as S. Paul testifeis, that sam self Cheritie man moue thame bayth to desyre to acknauledge our estait, and in lyk maner to help vs: vtheruyse thay vald haue les cair of vs, nor the Riche glutone,Luc. 16. quha vas condem­nit to hel, had of his brethrene: And thair Cheritie vald auail vs na thing at al, quhilk is ane blasphemie: Quhair ze say that the Sāctis aper­tenis nocht to the bodie of Christ, it is ane manifest blasphemie, for Christ hes nocht tua bodeis, bot ane: sua necessarlie the sanctis of heauin apertenis to his bodie, quhilk is his kirk:Aug. de ciuitate Dei, & cōtra Faustum. as amangis vtheris S. Augustine in his bukis of the Citie of god, and aganis Faustus Manichaeus schauis maist manifestlie: Sua be­ing membris of ane bodie vith vs necessarlie thair man be sum communicatione betuix vs [Page] and thame, And as euerie membir is helpful, and profeitful to vtheris, sua it is necessar that thay being the maist cheif and principal membris, be also maist profitabil and help­ful vnto vs: Thairfoir Christ hes declaret be monie miracles that sik prayer vnto the sanctis is plesand vnto him. S. Augustine in his buke de cura pro mortuis agenda,Augu▪ in lib. de cura pr [...]mortuis agenda. maist planelie testifeis hou that quhen the toune of Nola vas seagit be the Gothis and Vanda­lis, Felix quha vas sumtyme bischop of that toune apperit vpone the vallis of the toune, and defendit it. Nicephorus,Nicepho. lib. 12. ca. 39. and vther hi­storiographoris vryttis hou that Theodosi­us the Emperore in al his troublis vsit to ha­ue recourse to S. Iohne, ād hou that in the bat­tel, quhilk he had aganis Maximus the tyrān, quha inuadit his impyre, S. Iohne apperit vn­to him in the nicht, and did forschau the victorie quhilk he vas to obtene aganis his eunemie.Nazian, in oratione de Cypria. et Iustina. Gregorius Nazianzenus testifeis, hou that Iustina ane halie voman being allu­rit to syn be vitchcraft, did cal vpone the help of our Ladie the mother of god, and be hir in­tercessione did ouercum al the tentatione of the deuil: I micht cite zou monie vther lyk testimoneis of the antiquitie quhairbie ze micht vndirstand that this hes bene the Do­ctrine quhilk euer hes bene professed in the kirk of Scotland sen the beginning, as ze zour selfis can nocht misknau, hou that in the tyme of S. Hierom, Vigilantius vas con­demnit [Page 174] for ane Haeretik,Hiero. ad Riparium. becaus he denyit the Inuocatione of Sanctis, as is manifest in the buke of S. Hierom aganis him: Thair vas sum in the age of Tertulliane,Tertull. in Scorpiaco. quha defendit that sam self haeresie, aganis quhom Tertulli­ane for defence of the veritie vrait ane buke quhilk he callit Scorpiacum, as testifeis also S. Hierom: sua ze, and al vtheris quha de­fendis this errore, var condemnit in zour foir­fatheris befoir ze var borne.

Gif the Angellis and Sanctis of heauin micht heir our petitionis, that thairby thay var mouit to pray for vs, it var necessar that thay kneu the secreitis of our hairtis, quhilk is propir to god onlie.

Albeit God be onlie searchar of the secreit­tis of the hairt, zit it follouis nocht that the Angellis may nocht knau the sam: Becaus that quhilk aggreis to God onlie be nature, aggreis to the Angellis be participatione, and special gift of God:Matt. 19. For the quhilk caus our saluiour Christ callis God onlie gude, albeit ze vil nocht deny, bot the Angellis quhilk fel nocht vith Lucifer ar gude also. That the An­gellis, and lykuyse the Sanctis depairted, qu­ha ar callit be our saluiour Christ ressonand aganis the Sadducaeis [...],Matt. 22. knauis the se­creitis of our hairtis, it is manifest in the Euangel of S. [Luc.S. Luc. 15. I say vnto zou that thair salbe gretar Ioy in heauī for ane synnar repē ­tand, than for nyntie nyne iust men quha hes na mister of repentance:] gif than the An­gelis, [Page] and Sanctis reioysis for the repentan­ce of ane synnar, thay man knau quhidder the sam be vnfenzeit or nocht: And sence the first pairt of Repētance consistis in the dolo­re of the hairt, to vndirstand quhidder this be hypocritall, or proceiding from the loue of iustice, thay man knau the maist hid secreitis of the hairt: And gif the Propheittis be re­uelatione of God kneu tha thingis quhilk var to cum monie hundreth zeiris eftir,Reg. 4. ca. 5. 6. zea did penetrat sumtymes the hairtis, and cogita­tionis of men, as ze may reid of Elias, and Eli­saeus, hou can ze deny that to the Sanctis, and Angelis of heuin quha ar indeuit vith gretar illustrationis, nor euir at onie tyme var the Prophetis, or mortal men in this earth? And gift ze, quha ar miserabil men on the earth, knau that the Angelis ar in heauin, and in faelicitie, thay hauād ane mair perfyt cogni­tione, man knau in lyk maner that ze ar in miserie: or ellis ze vil attribute vnto zour self farder knauledge of the estait of thame quha ar in heauin, nor thay haue of zour estait, qu­hilk is ane blasphemie: Than sen thay can nocht misknau that ve ar in miserie, as thay misknau nocht bot thir bodeis sal ryse vpone the latter day, and that the day of iudgement is not zit cūmed, and that the number of thair brethrene is nocht zit accomplished, bot mo­nie of thame stryuand in this vaill of miserie, albeit it var granted to zou, that thay kneu nocht our thochtis, zit being in that place [Page 175] quhair thay micht help vs, louing vs, ād vndirstanding that ve ar in miserie, thay vald nocht desist to pray for vs: As ze, suppoise ze be in Scotlād, zit ze pray for zour brethrene ī Frāce, albeit ze penetrat nocht the thochtis of tha­ir hairtis: And gif it vas lesum to willox, kmnox, and sum vtheris of the Ministeris qu­ha professis vitchcraft and sorcerie, to cal vpō the deuillis, and resaue thair support as did Craig quha be his auin confession ressauit ane purse ful of Gold fra ane blak dog pas­sand throuch Italie, quhilk vas ane great occa­siō quhairbie he vas mouit to reioyse for licht leing of his Coule, and tak him to the Mini­strie: Quhy sal it nocht be leasum to vs to cal vpon the halie Anglis of heauin and Sanctis of God? Sen at the lest thay may als­ueil heir vs and knau our desyris as the deuil did ather heir willox and kmnox, or Knau the desyre of Gold and Honoris kendillit in the hairt of the Apostat Craig, quhen he send him ane purse be ane of his Apostat Angelis in liknes of ane blak dog: to signifie that be ge­uing obedience to the secret suggestionis of the deuil hevas to becū ane odious tyk bar­king aganis al treuth, aganis the authoritie of Christis veilbelouit spous the kirk, and halie sanctis quha ar nou in heauin, denying lykuy­se the reuerence quhilk treu Christianis exhi­bit to thair reliques as the ve schellis of the halie Ghaist, for confirmation of thair [Page] fayth concerning the rysing agane of thir sam self bodeis vpon the day of iudgement.

THinkis thou it nocht ane superstitious thing to tuiche deid mennis banes and to abyd thairbie onie benefeit of health, or onie sik thing, as the Papistis ar accustumed to do in thair kirkis?

Gif this be superstitione, the Christianis euin in the Apostlis dayes hes bene supersti­tious, as quhen thay did put thame selfis in the schaddou of S. Petir, as ve reid in the a­ctis of the Apostlis,Act. 5. and quhen thay caused the naipkinnis,Act. 19. ād mutschis of Paul to be bro­cht to thame, that be the tuiching of thame thay micht be delyuerit from thair diseasis: cō ­sidering thair is na les force in the reliques of Petir nor vas in his schaddou, and thair is na les force in the reliques of S. Paul, nor vas in his naipkinnis and mutschis. By that, gif this had bene superstitione, God vald neuer haue approuit it be sa monie miracles, as he hes do­ne, quhairof ze may reid S. Augustine in the tuentie tua buke of the citie of god,Augu. 22. de ciuitate Dei. quhair amangis vtheris he schauis hou beand present [Page 176] in the toune of Millen, the reliques of the ha­lie Martyris Geruasius, and Protasius var fund, and hou that ane blind man did tak his naip­kin, and tuiche the said reliques, and hauing put it to his eyne, vas incontinent restorit to his sicht: The lyke he schauis of ane blind vo­man quha hauing brocht certane flouris to the reliques of S. Stephane and hauing put thame to hir eyis, vas incontinent restored to hir sicht.Hierom. contra Vi­gilātium. S. Hierome in his buke aganis Vi­gilantius declairis at lenth, hou that thay quha ar possessit vith the deuillis, quhen thay cum befoir the reliques of the Martyris, ar delyue­red: And in lyk maner ve reid of the halie bis­chop Marcellus, quha passed to Ingland to re­fel the haeresie of Pelagius, hou quhē ane blind voman vas presented to him, he did tuiche hir eyis vith certane reliques quhilk he bure vith him,Theod. lib. 8. de curā ­dis graeca­nicis affe­ctionibus. and scho thairbie recouered hir sicht: Theodoret in his buke de curandis graecani­cis affectionibus, geuis sufficient proue thair­of, and hou that the Christianis, be the mira­cles quhilk ordinarlie var done be the reli­ques of the Martyris, vsed to confirme the treuthe and veritie of the Christiane religio­ne, becaus that euin the Martyris, quhen thay appered to be ouercummed and vincused, var maist starke, and did vork euin miraculous vorkis, to the quhilk argument the Gentiles had na vther thing to say, bot that sik vorkis var done be the craft, and subtilitie of the de­uil, as amangis vtheris testifeis Sanct Hierom [Page] aganis Vigilantius.Hieron. cō tra Vigi­lantium. The Gentiles, sayis he, Por phyrius, and Eunomius, sayis that al thir thin­gis ar done be the illusione of the deuiles, qu­hais futstoppis ze ar nocht eschamed to fol­lou: zea Petrus MartyrPetrus Martyr in 18. Iud. zour great Prophete te­stifeis that he can nocht deny that sik mira­cles sindrie tymes hes bene done, bot that God permitted thame to be done for to dissa­ue and begyl men be thame, euin as God var ane deceauer lyk Petrus Martyr, quha, gif he had bene in the primitiue kirk, vald haue ad­ioyned him self to the Gentiles, and Infidelis aganis the Christianis, in denying the force and strenth of sik miraclis, as the Christianis vsed for ane cheif confirmatione of thair fayth.

Ze may cloike the mater as ze pleise, zit I se na vay quhairby ze may eschaip the crime of Idolatrie, quha vorshippis deid mennis banes.

Ze schau zour self to be ane Ieu, Samari­tane, or ane Gentile that makis sik ane obie­ctione to me, considering ze can nocht mis­knau the ansuere,Hieron. cō tra Vigi­lantium. quhilk S. Hierom gaue to Vigilantius in the same verie caus, quhen Vi­gilantius callit him and al vther Catholiques Idolatouris, becaus thay vorshippit deid men­nis banes: Sayis S. Hierome, daft man, quha euer amāgis the christianis hes vorshippit deid mennis banes? ve vorship nocht, sayis he, the reliques of the Martyris as Godis, bot ve honore thame as veschellis, and tabernaclis in the quhilk the spirit of god did vmquhyl mak [Page 177] residence, and quhilkis ar to be honorit be God him self vith gloir and immortalitie: and zit ve honore nocht the banes of the deid, be­caus the martyris ar nocht deid bot leuis vnto God, he nocht being the God of the deid, bot of the quik,Matt. 22. as he sayis him self: And gif in the auld testamēt the Ieuis had in sua great honore the Ark of the testament, and the propi­tiatoure, onlie becaus that God in ane special maner vsed to declair his presence in sik pla­ces, hou mekil mair aucht ve to haue the halie reliques of the Martyris, quha hes bene the verie templis of God, in honore and venera­tione? as euer al treu Christian men hes had befoir vs: quhairof ze may reid S. Hierome in the said place, hou that Constantinus Ma­gnus the Emperour, caused transport the reli­ques of S. Andro, S. Luke, and S. Timothie to Constantinopil: Arcadius caused translate the banes of the Prophet Samuel out of Iudaea to Thracia:Georgius Alexadri. nus. Theodosius zoungar commandit that the reliques of S. Chrysost. vith al honore sould be transportit to Constantinopil: and Theodoret testifeis, hou that al the peopil of Constantinopil vith great honore did pas be­foir the said reliques in Bosphorus, as gif thay had bene on the land,Theodoret lib. 5. ca. 36 and conuoyed thame to the toune of Constantinopil, vith torchis, and lampis:S. Aug. de Ciuit. Dei. Thairfoir S. Augustine prouokis the Gētiles to schau that the sepulture of Ro­mulus vas keipit in sua great honore, as Chri­stianis schauis the sepulturis of the Martyris to [Page] haue bene keipit. And S. Hierome vrittand to Marcella,Hiero. ad Marcellā. ve haue in honore the sepultures of the Martyris, and ve tuiche our eyis vith thair halie reliques,Amianus Marcel­linus. and kissis thame vith our mouthis: And Amianus Marcellinus quha vas bot ane Gentile, testifeis in his historie descry­uand the persecutione of the Christianis in the toune of Rome, hou that the Gētiles vsed to cast the bodeis of the Martyres in the flu­de of Tyber, to the end that the Christiane mē sould nocht honore thame.Basilius de 40. Mar­tyribus. The lyk ve reid to haue bene done in sindrie vther places, be the infidelis as be king Lisinius in Sebaste ane toune in Armenia, and vtheris. Ze Iulian the Apostat,Cyrillus in lib. con­tra Iulia­num. as vitnessis Cyrillus in his bukis aga­nis him, obiected to the Christian men, that nocht onlie thay vorshippit Christ, bot aga­nis his command, thay honorit the reliques of the Martyris, quhairof ve may considder qu­hais futstoppis ze follou in dishonoring and burning the halie reliques of the Martyres, that is of the maist vickit infidelis, and cruel Apostatis: Quhat gif Sanct Hierome var le­uand in thir dayes? Quhat sadnes and deso­latione vald he haue to se tha thingis done be thame quha callis thame Christiane men, quhilk he deplored sua mekil to se done be the maist vngodlie and barbarus peopil in the varld,Hieron. ad Helio­dorum. vrytād in this maner [Capti Episcopi, in­terfecti Presbyteri, subuersae Ecclesiae, ad Alta­ria Christi stabulant equi, Martyrum effossae reliquiae, vbique luctus, vbique gemitus? [Page 178] quot monasteria capta? quot fluuiorum aquae humano sanguine mutatae sunt? The bischo­pis ar tane, the Preistis ar slayne, The kirkis ouerthrauin, hors ar stabillit at the altaris of Christ, the Reliques of the Martyris ar delued vp, ouer alquhair thair is dolore, ouer al­quhair murning: hou monie abbayes ar tane? hou monie fludis of valter ar changit in men­nis blude?

Ze ar nocht content to honore zour reliques, ex­cept that ze cleyth thame vith gold, and precious staones, and in the mentyme ze lat the pure quha ar the quik membris of Christ dea for hungar.

Gif ve reid in the auld testament that the Ark and the propitiatore var sua richelie ap­pareled, hou can ve doubt bot the reliques of the Sanctis, quhilkis ar the verie tabernacles of the halie spirit, sould be estemed vorthie of al apparel? zea of greater nor the pouartie of man may attene to, sen God him self is to a­dorne thamevith the gift of gloir and immor­talitie? Bot ze, as ansuerit sumtymes S. Hie­rom to Vigilantius, ar verie soriful that thay ar not castin in the middinis, or coueritvith sect­clayth: as Iudas the traittour vas sorie that Christis feit var oynted vith sua pretious ane vnguent: Sua ve do na thing bot that, quhilk the kirk of God hes euer done befoir vs, as Sanct Hierom and vther authoris dois testi­fie.Lib. 9. hist. cap. 11. And Sozomenus vryttis hou that Pul­cheria Augusta did couer the reliques of the fourtie Martyris vith ane maist pretious couer [Page] true. And ze zour selfis cleythis zour vyuis vith silkis and veluot quha ar nocht sua pre­cious veschellis of the halie Ghaist, and zit ze esteme nocht zour selfis idolateris. Quhair ze say that the pure in the mentyme ar naikit ze appeir to tak Iudas pairt aganis Christ, quhen he said that the oyntment vith the qu­hilk Christ vas oynted micht haue bene sellit and geuin to the pure folk:Matt. 26. zea ze haue sel­lit in verie deid al the precious ornamentis of the reliques of the Martyris in the Realme of Scotland, bot the pure folk ar mair naikit nor euer thay var.

Bot thinkis thou it nocht ane vaine thing to licht lampis and vax candillis befoir the reliques of the Martyres in fair day licht, the sone schynād mair cleirlie nor onie candil, and to bring flouris quhair vith thay may be bus kit.

Theodoret in his aucht buke de curandis graecanicis affectionibus,Theodoret lib. 8. de curandis graecantcis affectioni­bus. ansueris to zour ar­gument, quhilk vas obiected to him be the Gentiles, that ve licht the candelis befoir the reliques of the Martyris, nocht that thay haue mister of licht, bot for professione, and pro­testatione of our fayth, to testifie that the sanctis ar in the eternal licht of gloir and im­mortalitie: And S. Hierom vryttand aganis Vigilantius quha maid the lyk obiectione to him, ansuerit also, that the Christiane peopill vsed to licht candellis and lampis befoir the reliques of the▪ Martyris, for declaratione of the loue and zeal quhilk thay beir vnto thame [Page 179] The quhilk zeale, he doubtis nocht, bot is ac­ceptabil vnto God, as vas the zeale of thame quha did put thame selfis in the schaddou of Sanct Petir, and vas hailled from al thair disea­sis: And thairfoir for ane halie significatione and professione of fayth, quhen the Euangel is red, sayis he, ve vse to licht Torchis, for to declair that the Euangel is the licht of the varld: And in Christiane mēnis buriallis as te­stifeis Gregorius Nazianzenus,Gregorius Naziāz. Torchis and lampis vsed euer to be lichted, for ane demō ­stratione that thay pas to that licht quhilk surpassis the vit and vndirstāding of man: Bot ze, as sonis of darknes, heaue na vil of licht, according to the saying of our saluiour, [he that dois euil heattis the licht,) and thairfoir ze gloir sua mekil, in zour inuisibil kirk, be­caus it hes neuer sene the licht, thir thousand and fyue hūdreth zeiris bypast, and depairting from this varld ze vil nocht that at zour bu­rialis torchis be lichted, to mak protestatione that ze pas to that place, quhair thair is na licht at al, bot ane maist fei [...]ful horrore, dark­nes, and obscuritie vithout confort. Quhair as ze obiect that the Catholikes buskis the reliques of the Martyris vith flouris, ze appeir to haue consauit ane inquensibil anger aganis the halie reliques, considering ze vil that na kynd of ornament at al be granted vnto tha­me, nor zit thatve do onie thing quhairbie ve may declair our loue and affectione touardis thame: For the flouris signifeis the sueit and [Page] precious sauore of thair gude vorkis befoir God, quhilk ve also profes quhen ve adorne thame, and valkinnis our selfis thairbie to fol­lou thair futstoppis, and halie exemple.Hiero. ad Hel [...]odo­rum. Thair­foir Sanct Hierome vryttand of Nepotianus, louis him that he vas accustumed to apparel the kirkis of the Martyris vith flouris, vith the branchis of the treis and vther sik ornamen­tis:Aug. 21. de ciuitate Dei. ca. 8. And Sanct Augustine vryttis of ane blind voman quha brocht flouris to the reliques of Sanct Stephane, quha efter scho had tuiched his reliques vith thame, be tui [...]hing hir auin eynevith the same, vas restorit to hir sicht aga­ne: quhairof ze may esilie vndirstand, that God vald nocht haue confirmit and approuit the deid of this voman be sua greit ane mira­cle, gif it had mislykit him. Bot ze ar soriful that samekil as ane flou [...]e sould haue bene applyit to onie [...] vse, or significatione, fol­louing the futstoppis of zour foirfather Iudas.

THe people vas gretumlie abusit be the honoring of zour reliques, insafar as vithout onie cōmēdation of Goddis express vryttin vord, Pilgramagis to the kirkis and grauis of zour Martyris var inioynit to the ruid and ignorant people, as gif God var nocht alyk potent in al place, and his pouar of virking mi­raclis [Page 180] var limitat to tha pairtis onlie quhair zour Sanctis var bureit.

Insafar as na man can be abusit be doing of that onlie quhilk apertenis to his deuitie, the people vas nauyse misusit be the reueren­ce quhilk thay buir to the reliques of the Sāctis, as the maist precious veschellis of God­dis maist halie Spirit, to quhais honor al re­uerence exhibit befoir the reliques of the Martyris, did redound: And it var lang to re­herse al the testimoneis of scripture quhairbie Pilgramagis ar gretumlie commendit, lyk as the mysterie thairof is verie great, declairing hou syn is the caus quhy ve pas from God, and that it behouis vs to sustene trauel and pane,Matth. 3. gif ve sal returne to Goddis fauore aga­ne. For the thrie kingis ar gretumlie commē ­dit in the scripture, quha come out of the far pairtis of the East, to vissie our saluiour Christ Iesus at his natiuitie vith offerandis: In lyk maner the Quene of Saba, quha viseit Hie­rusalem to heir the visdome of Salomon.S. Luc. 4. Siclyk our halie saluiour Christ commendis the Pilgrammage of Naaman the Syrian, to Elisaeus the prophete, be quhom he vas hailed of his leprosie, Albeit monie in Hierusalem quha var neirar hand, deed in thair seiknes: And al the Ieuis vsit to mak ane solemne Pil­gramage to the toune of Hierusalem,4. Regū 5. as is cle­ir in Goddis vord. Ve misknau nocht that God is ouer al, and that his infinit pouar is nocht limitat to onie certane place, bot may [Page] vorke equallie in al places, zit it hes pleised his infinit visdome, and sapiēce to schau mair singular vorkis in ane place, nor ane vthir: as ane special grace vas promised to thame quha sould pray in the kirk of Hierusalem,Regum. 3. cap. 8. quhilk Salomon in hallouing of the same did craif of god befoir: And Daniel being in the captiuitie, quhen he prayed to God, he turnit his face touart the kirk of Hierusalem:Macha. 3. cap. 3. And Heliodorus quhē he vas strickin doun af his horse be the Angel of God, vas compellit to grant to Antiochus his Maister, that thair vas sum special verteu and puissance of god, quhilk did remaine in that kirk. Lykuyse quhen the Ieuis prayit befoir the ark of the testament, and the propiciatoure, God did declair to thame mair miraculous vorkis, nor he vsit to do in vther places. S. Augustine vryttand to the clergie, and peopil of Hippo­na, schauis hou that God be his infinit visdo­me,Angust. in Ser. ad Po­pul. Hippo. dois vork sum thingis in certane places, quhair the Relictes of Martyres, and vther halie men be, that he vorkis nocht in vthir places: The quhilk thing, he sayis, per­tenis onlie to ane mysterie of his inscrutabil visdome, sua that ve can nocht comprehend the reassone heirof: For the quhilk caus, he schauis vnto thame, hou that he had send tua of his auin house, quha var diffamed of ane verie horribil cryme, in Pilgramage to Nola in Iralie, quhair the bodie of S. Felix vas keipit: To the effect that God micht declair [Page 181] his iudgement in that place, quhidder gif thay var innocent of the said cryme or nocht: He addis thairto, that being in Millen him self, ane man vas brocht befoir the reliques of the Martyris, to sueir gif he had commited ane certane thift, or nocht, quha vas con­strainit euin aganis his vil to confes his thift: And eftiruart concludis in this maner, that euin as al giftis ar nocht geuin to euerie Sanct in this varld, bot sum hes the spirit of healthe, sum the spirit of prophecie, and sum, vthir giftis, sua eftir thair deathe, God dois cer­tane vorkis be sum, quhilk he dois nocht be vtheris, quhairof ze may reid in the said Au­thor at mair lenth.Aug. 22. de ciuit dei cap. 8. And in the tuentie tua buke of the citie of God in the aucht chap­teur he vryttis, hou that ane zoung man, and zoung voman Callit Paulus and Palladia quha had fallin in ane paralysie, and trimbling of al thair membris, be reassone of thair mothe­ris malisone, come in pilgramage to his toune of Hippona quhair he vas bischope for the tyme, And in sicht of the hail peopil, be intercessione of S. Steuin,Sidonius lib. 1. Epi. 6. var hailed. Sidonius Apollinarius vryttis to S. Hiero­me hou that he had cōpleit his pilgramage to Sanct Petir and Paul,Hierom. ad Mar­cellam. and that thairbie he had obtened his health. And S. Hierom him self vryttis to Marcella, that it var almaist im­possibil to him to compt al the learned and halie men, and vemen, quha sen the ascen­sione of Christ, hes cummit in pilgramage to [Page] Hierusalem: He testifeis mairouer, that euin from our Ile of Britānie, thay quha var maist halie and deuoit, could nocht be content vith thame selfis, quhil thay had bene in Hierusalem, and adorit Christ in that place in the quhilk he vas crucifeit for the salua­tione of man:Chrisost. Homi. 32. in Epist. ad Romanos. S. Chrysost. in his 32. homilie on the Epistle to the Romanis, schauis quhat deuotione he had to pas to Rome to se the halie chainis quhair vith S. Petir and Paul var bund, and to humil him self befoir the bode­is of the halie Martyris.Eusebius lib. 6. Eusebius in the sext buk and elleuint chapteure reherses the lyk of the ancient vryttar Origenes, quha desyrit to pas in Pilgramage to Rome. Basilius in his homilie of the fourtie Martyris,Basil. Ho­mi de 40. Marty. exhortis al men to pas vnto thame, that hes mister of quhatsumeuer thing: God sayis he, vil refuse na thing to the Martyres, quha hes sched tha­ir blude for him: Theodoretus in the lyf of Si­meon geuis the caus,Theodo. in vita Si­niconis. that mouis halie men to pas in Pilgramage, quhilk is ane treu and ardēt loue: For thay sayis he, quha loues onie man, ar blythe to se the places quhair he hes remani [...], or quhair he is bureit, or onie thing that apertenis to him: And siclyk in his aucht buke de curandis Graecanicis affectionibus,Theodo. 8. de curta­gne: affect. quilk is almaist al of this argument, quhair he declaris, hou that innumerabil peopil hes obtenit health be the intercessione of the Martyres, and halie men to quhome thay did mak thair Pilgramage, quhair of sayis he, the testi­moneis [Page 182] ar maist euident and cleir, be the mar­kis, quhilkis thay quha hes obtenit sic heal­the, hes left in the kirkis of the Martyris, as Imagis of the membris, quhilk hes bene res­torit to health: And as tuiching domestik exemplis thair be zit, ane hundreth treu and faythful men in the vest of Scotlād, quha can beir gude recorde of the profeit of that Pil­gramage, quhilk the peopil maid to S. Ni­man of Gallouaye, suppois ze quha ar rude and ignorant of al that, quhilk hes bene befo [...] zou, leaning onlievpone zour auin va­ne, and phantastical Iudgement, esteme maist fulishlie, nocht vithout greit iniurie of God, ād his halie Sanctis, sik thingis to be superstiti­ous. Thair vas sum four hundreth zeiris syne quha condemnit the ganging in Pilgramagis, as ze do, quha var iudged to be haeretikis,Petrus cl [...] ­nia lib. 2. Epist. 2. be al the Doctoris, and learned men of that aige, as amangis vtheris vitnessis the maist halie man S. Bernard, and Petrus Cluniacensis, Te­stifeand that the vniuersal kirk hes euer ap­prouit the vse of sik Pilgramagis as maist ha­lie and profitabil, ze that God dois vork mo­nie thingis mair miraculouslie be his Marty­ris and Sanctis ef [...]ir thair deathe nor he did vork be thame quhen thay var on lyffe: To schau, as vryttis the maist learned Theodoret in the same buke quhilk vas cited befoir, that the vord of God be the quhilk he promised to his Apostlis, and seruandis, that the varld could nocht be abil to vincuse, or ouercum [Page] thame is maist certane and treu, becaus that euin quhen the lyf is tane fra thame, thay ar mair michtie and potent, nor euer thay var befoir, and vork is sua miraculous vorkis, that euin thay, quha put thame to deathe var con­strainit to confes the vord of God to be treu, that is, that the Martyris and seruandis of God, can nocht be vincused, or ouercummit. Bot ze, gif ze considder veil, quha takis auay sua glorious vorkis of the Martyris, sa far as lyis in zout pouar, ze vald mak God ane lear. Mo­nie hundreth zeir befoir S. Bernad thair vas sum Heretikis callit Eustachiani quha repro­uit the vniuersal kirk, be reassone of the Pil­gramagis, ād assembleis quhilk the Christiane peopil vas accustumed to obserue in the kir­kis of the Martyris,Concilium Gangr. cap. 20. quhilk Heraesie vas incon­tinent condemnit in the Concile Callit Gan­grense, sua that in this poynt, as in monie vtheris, ze haue onlie reneuit auld, and con­demnit haeteseis, and maid ane mass of thame al togidder:Aug. hae­re. 1. As Of Simon Magus, denying gu­de vorkis, and that ve ar iustifeit thairbie: of the Marcionitis, denying the distinctione of ordoris in the kirk:Aug. haer. 14. of the Nouatianis, denyīg the sacramentis of Paenitence,Ambro. de paeni. and Confirma­tione: of the Manichaeanis denying the frie vil of man:Aug. hae­re. 46. of the Aerianis denying the pray­ing for the deid,Aug. haere. 53. and offering of the sacrifi­ce of the Mess for thame, and the keiping of fasting dayes apoynted be the kirk:August haere. 36. of the Noetianis, affirmand that quhasoeuer beleuis [Page 183] as ze do, nochtuithstanding thay be destitu­te of gude vork is, that thay may be saif, as the Noetianis teached of thair fayth: Of the Eu­stachianis,Concilium Gangrēse cap. 20. denying the Pilgramagis vnto the halie places, quhair the reliques of the Marty­ris ar:Aug. de pec. merit. & remiss. li. 1. cap. 11. Of the Pelagianis, teaching that the bairnis ar sanctifeit in thair motheris vombe, ād that Baptisme is nocht necessar to thame: of Iouinianus affirmand na difference to be be­tuix Mariage and virginitie,Aug. hae­res. 82. and that it is le­sum eftir the vou of chastitie to Marie:Hiero. ad Ripariū. Of Vi­gilantius that ve sould nocht pray to the San­ctis, nor honore thair reliques:Lāfrancus iu lib. cōtra Berenga­rtum. Of Berengarius affirmand that thair is onlie ane signe of Christis bodie in the sacramēt: And of monie vthe­ris that hes follouit eftir, as of Viclephe Huss and vtheris, condemnit be thame quha euer hes bene estemit for lauchful doctoris and pa­storis in the kirk, as be Irene, Iustine Martyre, Arnob, Cyprian, Nazianzenus, Basil, Augusti­ne, Ambrose, Hierom, and vtheris. This is the some of my conference vith the Ministeris, quhairin I haue dissembled na thing of the force of thair argumentis, as al men, quha vas present, vil testifie: As to my pairt, becaus it var tedious, and our prolixe to reherse al the reas­nis quhilk I vsit for defence of the treuth the tyme of my impresonement, being content to haue schortlie tuiched thir principal and cheif headdis, I desyre maist ernistlie euerie mā, as he louis his auin saluatione, to cōsidder of quhat spirit, the reformatione (as the Mi­nisteris [Page] callis it) of that deformit kirk in Scot­land hes proceidit: quhilk gif he do vithout affectione, I dout nocht bot he sal cleirlie per­saue that al the mischeif, thift, sacrilege, adul­terie, incest, cōtempt of God, violating of his­lauis, and commandimentis, murther of spiri­tual magistratis, ād pastoris, Be felling thame in priuat streittis vndir silence of nicht, Ca­stīg of rottin eggis ād al kynd of filthe at tha­me in oppin mercat, Be banising, impresoning and harling thame on sleddis, Be tramping the memoriallis of al religione in guttaris, be rug­ging doun of kirkis, be spulezing of Abbayis be transferring the ornamētis and rentis tha­irof to the vphalding of huris, ignominious vagabundis, or at the lest men vithout al ver­teu, hes proceidit thairof: Sua that gretar Ab hominatione may nocht be lukit for, at the cumming of onie vther Antichrist heireftir. As to the Sacramentis, quhilk Christ hes institute as ordinar menis, quhairbie grace necessar for the spiritual, and temporal estait in general, lyk as the oynting of Preistis for spiritual regeneratione: The mareing of men and vemen for procreatione of Childrene: The ꝓmotio­ne of superioris for regiment, ād gouernemēt: And siclyk ordinar menis, quhairbie grace necessar to euerie particular mannis saluatio­ne is geuin be God, vsand the administratione of ane anoyuted Pastore, ar pairtlie vilfullie reiected as Cōfirmatione, Repentance, and Ex­treme Vnctione: Pairtlie in vord granted, and [Page 184] in verie deid annullit, as Baptisme, and the Sacrament of the Altar. For the quhilk caus monie regardis nocht quhidder thair Childre­ne be baptized, death approching, or nocht: Thay cum to thair cōmunione as to ane hun­taris bankat: Gif thay fal in deidlie syn, thay abyd continuallie in the net of the deuil, vi­thout remissione of the same, for reiectīg the ordinar mene of absolutione: The pure peopil deis lyk doggis vithout confort, nather vil the Ministeris dengzie thame selfis to vissie thame, Albeit thay vil ryd xx mylis for hoip of ten Crounis to vissie ane lord, that gif he haue leuit al his dayes faythfullie in the feir of God, thay may troubil his conscience vith contro­uerseis of disputationis, quhidder gif the An­gellis prayeris be profitabil for vs or nocht? Thair is na thing hard out of thair pulpittis, bot blasphemie aganis God in lauchfullie pro­mouit Pastoris, and Princes, to bring the Pe­pil in suspitione, that the neu testament of our saluiour, is the inuentione of the Paip, lyk as thay blasphemouslie speke of his Sacri­fice, and Canonis of the Apostlis. Gif onie man feiring God, considering thair beginning and conferring the samyn vith haereseis con­demnit in our foirfatheris dayes, offer thame disputatione: Thay trauel be al menis to seik his lyf, sua that thay appeir nocht the murthe­raris of him: As be experience I knau of my self, aganis quhom, thay, lyk fals traittorous learis, as I tak god to vitnes, Inuenit thingis [Page] quhilk I neuer thocht, concerning the hono­re of the kingis Maiestie, nocht vorthie of re­hersal, quhairbie thay laborit my ruine, trans­ferring the caus from professione of religione to lese Maiestie, and treassone, as thay vald haue callit it: Bot zit the eternal God, quha neuer frustrat onie, that vnfenzeitlie beleuit in him, in despytt of thair rage, hes preseruit me from danger bayth of bodie and saul. God of his mercie grant the Peopil of the hail cuntrey grace to vndirstand, that lyk as the Ministeris began vith ane fals promeis, to vit that the peopil sould haue thair teindis frie, and the teacharis of the Protestaons sould ga­ng in sik simpil pouartie, as did the Apostlis, sua thay may knau that the lesingis hes na mesure, fund out be thame, quha hes succei­dit to thair leing father kmnox: And lykuyse persaue the hid abhominationis, quhilk lur­kis vndir thair negatiues: For gif the Paip of Rome, quha euer hes bene President to Chri­stis kirk sen his ascensione, be thocht the An­tichrist, It follouis consequenlie that nather Christ hes ane kirk, nather zit hes cummit in the varld, seing as thay teache be instinctione of Sathan, and contempt of God, that his kirk hes bene inuisibil: The reiecting of the halie dayes, quhilk vas institute be the Apo­stlis, tendis to na vther thing, bot ane obli­uione,Ignat Ep. 4 ad Phi­lippenses. and forzetfulnes of al the Ioy, that al mankynd hes obtenit be the cūming of our saluiour, ād the neglectīg of sik solicit honore [Page 185] of his halie name, as had our foirfatheris, quhō God blissed in thair dayes vith al spiritual, and temporal benefeittis: Quhairfoir to the effect the Rottin frutes of thair deformatione may be zit mair manifest to the hail varld, I vil subioyne ane comparesone of the treu reli­gione befoir professed in Scotland, vith this diabolical haeresie, quhilk being offerit to me be the Author, efter I had endit This my con­ference, I thocht gude to subione as maist pertinent to the sam effect and purpose.

1 ANe change is maid from ane religio­ne quhilk ze had, Vnto monie diuerse and contrarius sectis, and formes of maist damnahil haeresie: from ancient: Vnto neu: from vniuersal, and commone, to priuat, and singular: from that quhilk had the vniuersal consent of zour sel­fis at hame, togidder vith al Christian nation­nis of Europe. Vnto that, or thame, in the quhilk nather zour selfis ar aggreit, nor onie monarchie Chri­stian agreis vith zou.

2 Ane change from ane religione gouer [...]t be the iust monarchie of our saluiour Christ, his Apostlis and thair successoris, To ane mon­struous [Page] policracie of sa monie headis as thair be vsur­pit Ministeris, ze of vemen headis, Childrene head­dis, and popular headdis, as thocht thair var als mo­nie Goddis, as thair be absolute Princes, and as gif it var lauchful to haue als monie diuerse formes of go­uernement in the kirk of God, quhilk can nocht be bot ane, as ve may haue seueral policies, in Ciuile kingdomes be thay neuer sua monie.

3 Ane change from that quhilk vas planted be godlie Apostlis, mentenit be the assistance the halie Ghaist, and men of gude consciencis, Vnto this quhilk is fosterit, be vsurparis of princes pouaris.

4 Ane change from that quhilk maid fischa­ris Apostlis, vnto this that makis Bischopis, Ab­botis, Prioris, Archidiaconis, monkis, preistis, perso­nis, vicares, freris, and religious Nonis, to becum periu­rit Apostatis, and foirsakaris of that Christiane and godlie fayth, quhairunto thay gaue thair ayth befoir God, and his halie kirk.

5 Ane change from praying for saulis accor­ding to the vord of God, and custume of the halie kirk sen the dayes of our saluiour, To con­demning the lyf and cōuersatione of our praedicessoris vnto hel, be the verie instinctione of Sathan: From geuing of almous, To dissoluing of hospitallis: Frō ­creiping in conuentis, To bragging in courtis: From vouing of Chastitie, To mareing of Mon­kis: From consecrating virginis, To vedding of Nunnis, From promising pouartie, To professed vsurie: From volontar obedience, To obstinat arrogance: From fasting on fishe dayes, To gor­manding [Page 186] fleshe on frydayes, and the halie tyme of len­tearne: From vatching and praying, To sleiping in the kirk: From kirk mēnis praying, To layict mēnis preaching: From sermonis by doctoris, To vemēnis lecturis: Frō ressoning, To railling: From reuerence speche, to fulishe lauching at al halie thingis: From remembring on Sanctis, To bur­ning thair imagis: From going in Pilgramage, To hanting of harlattis: From penance of Pardo­nis, To dissimulat fayth, and presumptione: Frō ve­ping for vickitnes, To lauching at syne: From scrupil of euil doing in smal thingis, To gloir of mischeuous dealling in materis of gretast vecht and importance.

6 Ane change from that religione quhilk condemnit al erroris, Vnto this quhilk mentenis al hereseis, sua that na heresie is thair of auld condem­nit, quhilk is nocht nou amang zou reneuit, and pro­fessed maist impudentlie.

7 A change from that religione quhilk ac­ceptit and imbraced Christ, his Apostlis, and thair ordinar successoris head of the general kirk, To this quhilk hes imbraced ane inuisibil kirk vithout knauledge of Christis authoritie in onie lauchful superior vpone the face of the earth: Albeit it tuik the fundamēt from the kirk of Ingland, qu­hais first frute of religione vas to place, in the Chyre of Petir and feminine head, as gif onie vomā be peruersion of the ordore and lau of nature, micht haue su­premacie and iurisdistione ouer the kirk of our sal­uiore, As head, paip, heich preist or Apostle, as Prophet, or Patriarche, as Archebischop, or Bischop, as Abbot, or [Page] prior, as person or Vicar, as preist, clerk, or spiritual magistrat and pastore quhatsumeuer.

8 Ane religione of negatiues, a religione of leis, a re­ligione of periureis, a religione of fleshlie and licētious libertie, a religione that leidis to lousnes, and al disso­lute lyf, a religione that of scripture, denyis sindrie hail volummes, that of text it self, corruptis places in­finit, and vntreulie translaittis the rest, that sould decyd onie questione or controuersie.

9. Ane religione that leuis zou na scripture at al, quhen sa monie bukes ar denyit, sua monie places cor­ruptit, and changit, sua monie textis falslie transla­ted, and sua monie haeretical glossis, and expositionis put thair vpone.

10 Ane religione that Falsifeis the fatheris, sklan­deris the doctoris, beleis the paipis, beleis the Empero­ris, beleis the praecteis of the kirk, and al historeis, that testifeis the treuth of thingis past.

11 Ane religione that callis Christ in the sacrament ane idol, that callis the onlie sacrifice of the Christian kirk, idolatrie: that professis it to be sin to beleue that the Euangel is treu, saying. This is my bodie, my fleshe is verie meat, or that fasting, praying, almous, vouis, or vther gud vorkis dois pleise, or appese his vrayth, albeit thay proceid from special grace, throuche Christ Iesus our saluiour: That teachis Christiane fayth to be fals doctrine, and thair auin fals, arrogant, and ab­hominabil haeresie to be the treu fayth of Christ, albeit it be repugnant thairto in al poyntis.

12 A religione that teachis the cheif outuard sa­crifice, and honore to God, that euer vas vsit quhair Christis name vas ꝓfessed, to be idolatrie: that teachis [Page 187] sacrilege, incest, and the vilful slauchter of sacred, and anoyntit personis, to be verteuous deiddis, acceptabil to God, and that teachis the auld, cōmone, and kna­uin vay of saluatione, to be the hie vay to damnatione I cal it thairfoir be inuicibil consequentis a religione that turnis darknes into licht, that teachis hel to be heuin, and God him self to be the deuil of hel.

13 Ane change from ane religione, quhairin fayth, hoip, cheritie, fidelitie, abūdance of gude vorkis, gud discipline, ordour, famous, and vorthie renoune in al proceidingis did abūde, To this, quhairin exces of vengeāce, laik of fayth, ve­hement mischeif, mistrust in nicbthourheid, infideli­tie of kinred, and acquentance, insatiabil auarice in steid of prudent liberalitie dois regne.

14 Ane change from reuerence bering to the day of the birth of our saluiour Christ, his cruel Passione, michtie Resurrectione, and glo­rious Ascensione, fasting, praying, abstening from mechanict labour, and doing al gud turnis quhilk may procure the mercie of God touart thame, To ane blind and misordorit forme of religione, that makis abhominatione thaîrof, and con­foūdis thir feystis vith vther dayes apoyntit to mecha­nict laboris: quhairbie it may be esilie collectit, that thay, and thair sect ar the maist affectionat disciplis of the Cheif Antichrist, becaus thay haue laborit be al meinis to put the blessed monumentis of Christis benefeittis out of the memorie of thair miserabil au­ditoris.

15 Ane change from ane veil ordorit religio­ne, quhairin euerie estait vas knauin seueralie [Page] be his Ecclesiastical apparel, To ane neu fund, headles, and cōfused rabil of vitles Bischopis inarmit vith tua handit suordis, in steid of blissingis, and feiding of thair flokis: quha ather compellis thame to pay doubil teindis, to garneis thair vnsauorie mules that beiris thair Croces, and bringis furth vther smal conspiratoris aganis the kirk of God, or ellis to delu­ge, and leue the grounde voyd, and red to thame selfis: And breiflie sik confusione that na strāger, except he be of continual conuersatione vith thame, can discer­ne betuix the popular, and vsurpit estait of the daft Abbotis, gukkit Prioris, guseheaddit Personis, asin vittit Vicares, and the pretland Prebendaris, for hou­soeuer the headles Parochinaris be inclynit, sua is he also, that he may be estemit ane gude follou, and na thing different fra the commone sort.

Ane chāge from that, quhais peopil aluays paenitent, and reddie auaittand vpone the calling of God, had participatione of the sa­crament of Christis bodie and blude befoir thair departure out of this lyf, at the hour of death: To this quhilk hes prescryuit, and limitat certane tymes to the mocking of Christ, and abusing his peopil, vndir the pretext of administratione of the said sacrament, falsifeing that scripture, as al vtheris, quhilk Christ our saluiour expreslie hes left vs, for ane sufficient and maist plaine testimonie of his lat­ter vil.

17 Ane change from a religione, quhais Pa­storis addicted thame selfis, and thair actionis onlie to the kirk, the veilbeloued spous of Christ, and for his saik bure al honore, and re­uerence [Page 188] thairunto, Vnto this quhais vnlauchful Ministeris neuer anoynted, nor ressauit in spiritual societie quhat sumeuer, castis auay the foirsaid spous, and vith palliardise and al kynd of harlatrie abusis the sacred and halie place.

18 Ane change from that quhais anoynted Bischopis, and Preistis in presence of God and halie kirk auoued chastitie, and leued conti­nent lyuis, Vnto this quhais vsurpit Bischopis, apo­stat Preistis, and palliard Ministeris, professis procrea­tione of adulterous childrene, and monie of thame pluralitie of harlattis, falslie call it vyuis.

19 Ane change from that quhilk vas spred throuche the varld at first, and euer sence mē ­tenit by the vryttin gospellis, and epistles of treu Euangelistis, and vndoutet Apostlis, Vnto this quhilk by hargabusis, and pistolattis of armit suldartis of the Antichrist is intrudit, and mente­nit eueriequhair.

20 Ane change from that quhilk vas serued be the ministrie of thame, quha had bene brochtup in learning, ordour, and obedience. Vnto this, quhais fals prophetes ar maid of Tinklaris, schocloutaris, soutaris, broustaris, skinnaris, tail zeou­ris▪ glaisin vrichtis, and professorts of mechanict artis, of the baisaist qualitie, and maist mischeuous condi­tione, that could be fund amang the vnreulie peopil, becaus the honestar sort vil nocht accept the voca­tione.

21 Ane change from that, quhilk throu­che cheritie contenit men vithin the boun­dis of pietie, iustice, temperance, and verteous [Page] exerceisis, Vnto this quhilk by ane solifidiane pre­sumptione, first induces in man lousnes of lyf, rudnes of maneris, vyldnes of lukis, pryd of speiche, hautenes of gesture, and ane ruffiane lyk rusching vnto al vy­ce, nixt thaireftir vnto atheisme, barbarisme, or Ma­hometis fayth at the leist.

22 Ane change from that, quhilk by na pe­naltie constrainit onie man to leue the fayth, or religione, quhilk he imbraced, Vnto this qu­hilk by feir of authoritie, priuat actis of parliament, maid in tyme of Ciuile dissensione, commandiment of commissionaris, banesing from the cūtrey, vith souer­tie nocht to returne, by bandis, infinit vexationis, a­merciamentis, baratrie, depriuatione from leuingis, and offices, inuy of the cūtrey, putting out of the court, displesour of the king, Tinsal of landis, confiscatione of guddi [...], personal impresonment, by sindrie deathis sc [...]ort and violent, tormentes of hungar, compelling men [...] or deid, mair, or les to fal from the fayth, quhairin thay var baptized.

23 Ane change from that quhilk by ancient, general, and godlie lauis corrected onlie tha­me that vald haue departed from it, quhen thay had first freylie professed the same, Vnto this, quhilk by neu, priuat, and vsurpit, vranguse lauis, contrare al ressone punises, impresonis, oppres­sis, and makis pure thame quha neuer accep [...]it, nor allouit the same.

24 Ane change from abounding in Riches spiritual, and temporal, To this quhilk aboundis in riches, and hes nather of thame bayth, from cre­dite in vord, To discredite in seal, and obligatione.

[Page 189] 25 Ane change from voluntar repentance, To compelling, and prouoking a reddie vay to do the lyk or rather varse, quhen thay loue men for commit­ting of al kynd of impietie, aganis God, his halie kirk and the lauchful authoritie of supreme magistratis.

26 Ane change from that, quhais first frutes var to rin in vildernes, to forsaik the varld, and al feliciteis of this miserabil fleshe, Vnto this quhais first fructis var to spulzie Christ our sal­uiour of his spiritual kingdome, demolish kirkis, to mak Nonis, and freris spulzie thair closteris, the vo­ued men to rin auay vith harlattis, the professed men to stei [...] auay temporal mennis vyues, and dochteris, and to caus thame spulzie thair housbandis, and fa­theris.

27 Ane change from that, quhilk keipit zour vomankynd in al vomanlie grauitie, To this that leidis the zelous imbracearis thairof vnto al glaikrie: From that quhilk teached thame ma­dinlie schamefastnes, To this that teachis thame to be eschamit at na thing, And hes drauin thame, frō sobrietie, To vanitie, from cleynnes be veschīg, To vnsauorie painting: From being the exemplis of modestie to al nationis, To be patronis of al lichtnes and instabilitie of vit: From sobir lukis, To licht eyne: Frō sad, and ciuil speking, To bauld babling quhatsumeuer, lest thay sould seme ignorant: From vorking, To playing: From spairing, To spending: From bukis of prayer, To ballattis of luue: From occupeing beiddis, To brydling thair heiddis: From veiring of Christis Croce and image, To behalding of thair auin dissimulat [Page] visage: From threid, seyme, ād neidil, To danse at the feidil: From blushing to heir of mariage, To lauching to heir of loue: From the bondage of mariage vith ane, To the libertie of Mareing manie, From a decent feirfulnes conuenient to thair kynd, To ane vndercent hardines: From modest, and pudict behauiour cumlie for vemen, Vnto mair nor a manlie audacitie, in vord, deid, and al vther sort planlie repugnant to al halines of lyf, and the qualiteis of ane profitabil vyf.

28 Ane change from ane brydil aganis syn, To ane spur, and exempil of al iniquitie: From that quhilk feirit mē to do euil, To this quhilk stayis men to do veil, lest thairbie thay be thocht Papistis: From that quhilk by hoip of Goddis reuard, inuited men to do gud varkis, Vnto this quhilk be hoip of mannis auancemēt, alluris men to mischeif: From conscience in ceremoneis, To defy sacra­mentis: From contritione of hart for syn, To in­duratione of hart in al abhominabil vickitnes: From confession of syn be mouthe, To conceling of syn by aithis: From seiking to satisfie for syn, To the doubling of syn vpone syn.

29 Ane chāge from seyndil suering, To oppin, manifest, and vsual periurie, vith blaspheming of Goddis halie name: From vniuersal treuth, and fidelitie ane touardis another, To cōmone discre­dite be febil fayth, vord, and vryt: From feiring to lie, To plane, and accustumit impudēcie: From buil­ding of Chapellis, To doun pulling of kirkis: Frō erecting of altaris, To ouerthrauing of Abbayes: From honoring the sanctuarie, To Prophaning [Page 190] the sam vith al kynd of licherie, filth, gun, and geng­zie, smythis, maisonis, fals decreittis, murther, buche­rie, stabling of horse, ky, scheip, and suyne, vith infinit pollutionis horribil to be rehersed, as manifest testi­moneis of the kingdome of the Antichrist, and his abhominabil desolatione.

30 Ane religione that euerie quhair generalie is first apprehendit, maist zelouslie imbraced, and vehe­mentlie mentenit be the leudast of conditione, the maist vitious of maneris, the maist contentious, vn­quiettast, and varst of conuersatione, Inchantaris, Ne­cromātiaris, mischāt mensleyaris, and manifest adul­teraris, quhairof, lat euerie mannis priuat experience gif testimonie, that may remember the first precharis of this doctrine, the principal, and maist feruent disci­pillis thairof in Scotland, or ellis quhair in euerie tou­ne, citie, village, Parochin, and houshald.

31 Finalie, Ane change is maid from a reli­gione quhais imbracearis Christ blessed vith al kynd of requesit benefeittis bayth spiritual, and temporal Vnto this quhais imbracearis, God hes plaged befoir the eyis of the varld vith schameful tor­mentis, befoir thair suddane, and odious deathe: hes diminisit thair rentis, for tending to augment thair dominionis, vith spiritual benefices: And for testi­monie that he vil haue his decreit performed vpone that generatione, he hes tane from diuerse, and the maist special of thame al hoip of birth, of neir, or lauchful airis, to succeid to the samyn: Or gif be his visdome he haue sufferit thame zit on lyf, ather thay ar retened vithout dignitie, out of memorie, and of na reputatione, or ellis extreme abiect, quhil God haue his [Page] iust iudgemēnt pourit on thame, for thair fatheris faltis, and thair auin perseuerance in the sam vickit­nes. God of his infinit gudnes grant thame knauledge of thair impietie, and grace to re­turne to the bosume of the Catholique kirk of Christ Iesus, the natural sone of the leuing and maist heich God, to quhome, vith the Fa­ther, and halie Ghaist in vnitie of Godheid, be al honore, glorie, and praise, for nou and euer. Amen.

Becaus the sones of Israel hes foirsaikin thy couenant,3. Reg. [...]. 19. thair aduersaris hes brokin doun thy altaris, and persecute thy Prophetis.

Zit,

In the dayis of tha kingdomes, the God of hea [...]in sal raise vp ane kingdome, quhilk sal n [...]er be ouerthrauin, and that his kingdome sal nocht be geuin to ane vther people,Dan. 2. bot it sal ouercum, and put at vndir al thir king­domes, and it sal stand for euermair.