<B SPAM1C> 
<Q SC1 AR PAM KENNEDY1> 
<N BREIF TRACTEIT> 
<A KENNEDY QUINTIN> 
<C SC1> 
<O DATE A 1561> 
<M MEDIUM MS> 
<D CSC> 
<V PROSE> 
<T PAMPHLET> 
<G X> 
<F X> 
<W WRITTEN> 
<X MALE> 
<Y 20-40> 
<H HIGH PROF> 
<U NET PROF/PUBLIC> 
<E X> 
<J X> 
<I X> 
<Z ARGUM> 
<S SAMPLE X> 
 
[^KENNEDY, QUINTIN. 
TWO EUCHARISTIC TRACTS: 
ANE LITIL BREIF TRACTEIT ... a. 1561,
ANE COMPENDIOUS RESSONYNG ... 1561.
ED. FR. C. KUIPERS.
NIJMEGEN: GEBR. JANSSEN N.V., 1964.

SAMPLE 1: PP. 129.31 - 143.30 (BREIF TRACTEIT)
SAMPLE 2: PP. 153.1-172.4 (RESSONYNG)^]

<S SAMPLE 1>
[} ANE LITIL BREIF TRACTEIT MAID BE MASTER QUINTINE KENNIDY, 
ABBOT OF CORSRAGAL, PREVAND CLEIRLYE +TE REAL BODY OF IESU CRIST
TO BE PRESENT IN +TE SACRAMENT OF +TE ALTARE, CONTRAR +TE VICKIT
OPINIONE AND HERESY OF ECOLAMPADIUS AND O+TERIS DIUERSS IN +TIR
MISERABIL DAIS FALSLYE DENI[{AN{]D +TE SAMMYNE. }]

<P 129>
[}THE FIFT CHAPTOR}]

   (^Perchance^) thow vil spere, quhat is the cause +tat ve se  #
nocht +te body and
<P 130>
flesche of our lorde in +te sacrament as did the apostlis quhen #
he enterit in +te
house quhare they var, durris and vindokkis beand closit. I vil #
gif the ane
ansuere to this questione, sik as I haue learnit of Damascen,   #
Theophilactus,
and others of the anciant fathers.
   Iesus Christ our saluiour, of his infinite gudnes and        #
visdome knavand
the grete vtilite and profeit +tat men vas to haue of this      #
sacrament - and
that christiane men suld nocht be frustrat of this grete        #
benefice throuch
there fleschly imperfecciones and vaiknes, quha naturally vald  #
haue abhorrit
to se and eat +te body of ane man -, villingly of his infinite  #
mercy,
power, and grace conuertit and chengit the substance of breade  #
and vyne
into his reall bodye and bloude, quhilkis ar nocht necessar to  #
be handelit,
grapit, nor +git sene with our corporal eyne, bot onely be      #
faith in +te forme 
and quantite of bread and vyne, and is resauit and remanis      #
still: quhilk is
most agreable to +te daly vse of men.
   Attour, ve ar assurit in +te evangell [\Luce. 4\] +tat       #
Christ Iesus our
saluiour, he beand apone +te hill, he passet throuch +te        #
multitude of the 
Iowis in his verray natural bodye, quhilk vas than mortal.      #
Nocht+telese it
vas nocht feld, grapit, nor seyne sa lange as he plesit. Quhy   #
vil +tow nocht
inlikvise beleif +te body of our saluiour to be really in +te   #
sacrament, albeit
it be nocht therin feild, sein, nor grapit, consydderinge +tat  #
Goddes vord
hes alse plainly declarit the ane as the other? And his power   #
is as 
sufficient to make his body invisible and insensible in the     #
sacrament hauand
ane immortal and glo[{ri{]fyet bodye, as vas his power to pase  #
throw
+te multitude of the Iowis invisible and vithout persauynge of  #
there senses
and vittis, hauand ane mortall body.
   Forder I vil speir ane questione at thir grosse gospellaris, #
quha vill nocht
beleif the body of our lord to be in this blissit sacrament     #
reallye lesse nor
they se hym, feill hym, and graipe hyme: Quhy dar they beleue   #
+tam selues
to haue immortal saulis? I traist there be nane of theme sa     #
rude bot he
beleuis hyme selff to haue ane immortall saul; than vill I      #
speir quharbe he
<P 131>
knawis +tat he hes ane immortal saull. He neuer feld, grapit,   #
nor saw his
saull. And there is na vay to knaw +tat ane man hes ane         #
immortal saul mair
+tan beistis assuritly bot in sa far as Goddis vord techis ws.  #
Quhy vill +tow
nocht beleif than Christis reall body and bloude to be in the   #
sacrament,
considderinge his awin vordes techis it alse plainlye as ony    #
passe in all the
scriptour techis vs ane man to haue ane immortal saul? As the   #
saul may nocht
be seine nor felit becaus it is ane spreit, Sua +te body of our #
lord, quhilk is
contenit in the sacrament, can nocht be felit nor seine because #
it hes the
propirteis and qualiteis of ane spreit - as I haue all reddelye #
declarit -,
and is invisible and insensible at +te vill of the lord quhen   #
and quhair he 
plesis, quhais power and visdome, as sais +te apostle           #
[\Rom.11.\] , is
incomprehensible.
   Truely, gude reader, there is na vay to be satifyet and to   #
be at +te rest
of our conscience with +tis mistery - and all other mistereis   #
pertenand til
our faith - bot gif ve refuise +te Iugement of the flesche,     #
outvart vittis and
senses, and lene to +te mychty power of the vorde of Gode,      #
Conforme to
+te godlye counsall of the godlye father Chrisostome, vritand   #
one this
maner: "Lat vs beleif in God euery thynge and nocht agane       #
saynge hyme,
+gea, althouch the thynge +tat he say nocht appere and be       #
inconuenient to
our senses, boith thouch and onder - And do also excede our     #
senses
capacite and reasone; lat vs, I beseik +gow, beleif in his      #
vorde in al thingis,
and cheifly in the sacrament of +te altare, nocht lukand onely  #
apone they
thinges quhilk lyis before vs, bot alsua considder his vordes,  #
for be his
vordes ve can nocht be dissauit. His vordes can nocht be false, #
our senses
ar verray oft tymes begilit and made false. Quharfore, sene     #
Christ hes said
'+tis is my body', lat vs na thinge doute therof, bot beleif    #
and perceaue it
with +te eyne of our onderstandynge." Hitherto vritis this      #
godly bischope
and doctour, 1100 and more +geres sene.
   I pray God +tat euery christian man vald imprent this        #
hailsoume and
godlye doctrine in his hart and mynd, quhilk is vorth           #
euerlestand memorie.
<P 132>
Thane suld ve nocht efter ane fleschlye maner be so curiouse in #
seirsynge
out of Goddes vord, quhilk cursit curiositie now in thir dais   #
constrenis
men, one +te maner, throuch imperfeccione of faith to make ane  #
atome of
+te preciouse body and bloude of Iesus Christ our saluiour in   #
+te blissit
sacrament.
   Benevalent reader, gif thow vil diligently mark and          #
considder our hail
disputacione abone rehersit, +tow may cleirly persaue the godly #
doctrine of
the kirk tovart +te real presence of the body and bloude of     #
Iesus Christe our
saluiour in the sacrament mekill mair propir plainly and        #
aggreable vith
+te text of +te scriptoure, than is +te vickit heresy and false #
opinione of
Ecolampadius and diuerse others be scripturis peruerstly        #
applyit and
impropirlye vald preiff +te contrar. Als +tow sal perceaue the  #
doctrine of the
anciant fathers agreable therwith, quhilkis all heir to reherse #
var our
prolixit. Nocht+telese, sum vil ve in special adduce.
   And first vil ve begine at +te anciant father and holy       #
bischope S. Augustine,
vritand one this maner one the 89. psalme one this verse:       #
(\adorate scabellum 
pedum eius\) , spekand of the flesche of our saluiour quhilk he #
tuke of the
gloriouse virgine in his mast blessed incarnacione: "He tuke    #
his flesche,
and +te same selffe flesche he gef vs to eate til our           #
saluacione. Lat na man
eate of this flesche without first he adoire it; for ve sine    #
nocht adorand +tat
flesche, bot ve syne and ve adore it nocht."
   Mark quhow expreslye +tis doctour and bischoppe is contrar   #
+te opinione
of men in +tir dais. Nocht onelye dois he afferme the real      #
presens of the
lordes body in the sacrament, bot alse the sammyne to be        #
adorit. Truely,
quhair sum euer Christe is (as he is assuirtly in +te           #
sacrament) thair is boith
God and man, and quhair sumeuer God is, he is to be adorite:    #
nocht +tat
christiane men giffis Goddes glore to +te formes of breade and  #
vyne
quhilkis they se with there corporale eyne, nor +git to         #
Christis flesche bot in
sa far it is Iounit inseparatlye to his godheid in vnitie of    #
persone and is
contenit invisible onder the formes of breade and vyne and is   #
seine with
the eyne of our faith and onderstandyng, as Christis avin vord  #
techis vs,
<P 133>
sayand: "This is my bodye, quhilk salbe geffin for +gow". Lik   #
as the thre 
vise men quhilkis come fra +te orient gef nocht adoracione to   #
our saluiour in
spreit in respect of his manhede, quhilk they saw onely vith    #
there corporall
eyne, bot be ressone of his godhede, quhilk they saw be faith   #
vnite withhis
humanitie.
   It is nocht onknavin to me quhow +tair is sum +tat allegis   #
the vordes of
S. Augustine schortlye folouand, and peruerstly applyis them by #
+te true
menynge and contrar the doctrine of the kirk, sayand: "+ge      #
sall nocht eate
this bodye quhilk +ge se, nor drink +te bluid quhilk they ar to #
sched +tat crucifyis
me". Trueth it is, ve sal neuer eate +te bodye of +te lord nor  #
drinke his
bluide efter +te sammyne maner as his bodye vas seine and his   #
bluid vas
sched hauand sik qualiteis. Nocht the lesse, it is the same     #
bodye and bluide
in substance, as I haue schavin +te ofbefore, resauit efter ane #
other maner.
And this is +te true menynge of thir vordes, as +te hail        #
sentence precedand
and efter folovand plainlye declaris.
   Now vil ve cal to rememberance sum other part of ald anciant #
fathers.
Chrisostome vritis one this maner: "It is nocht ane man +tat    #
makis our 
lordes bodye and bluid of the thynge set furth apone +te table  #
to be
consecrat, bot it is Christe, +tat vas crucifyet. Thir vordes   #
ar pronuncit of
ane preist, and +te breade and vyne ar consecrat be Goddes      #
vord." Damascene
vritis one this maner: "The breade and vyne ar noch ane figure  #
of
Christis bodye and bloude (God forbeid +tat), bot it is made    #
the lordes
bodye it self Iounit to his godhede, our lord hym self vorkand  #
be his vord
'this is my bodye', pronuncit be +te preiste." Theophilact,     #
vritand one this
maner: "The breade is nocht onely ane figure of Christis bodye, #
bot it is
chaunged in +te same self body of Christ. The lord sais: the    #
breade quhilk
I gyfe is my flesche; he said nocht: it is ane figure of my     #
flesche." S. Ambrouse
vritis in this maner: "Affore +tat it be consecrate it is       #
breade, bot
efter +tat Christis vordes be cumin till it, it is Christis     #
bodye." Cipriane
vritis one this maner: "The breade quhilk the lord gef to his   #
disciples beand
changed, nocht efter +te outvart forme bot as concernynge +te   #
nature, be the
almychty power of the vorde it is made flesche."
<P 134>
   Mark, gude reader, quhow agreable ar +te saingis of the      #
anciant fathers
vith +te plane text of the scriptoure and godly doctrin of haly #
kirk, boith
tovart +te reall presence of the preciouse bodye and bluide of  #
Iesus Christ
our saluiour in the sacrament, And als tovart the               #
transsubstanciacione and
chaungene of the substance of breade and vyne in the bodye and  #
bluid of +te
lord. Nocht onely this is and euer hes bene the doctrine of the #
anciant
fathers of the kirk, bot alsse the sammyne doctrine is plaine   #
and manifestlye
set furth be +te sicht of +te most speciall ennimeys of the     #
kirk of God
in +tir days: Of the quhilk I vald mak the readaris to knaw ane #
notable purposse.
   Luther in al his vorkes apprevis +te real presence of the    #
lordes bodye in
+te sacrament, bot he denyes transsubstanciacione. And          #
Ecolampadius
denyes the reall presence; nocht +te lesse, vritand aganis      #
Luther he reprevis
the Iugement and doctrin of hyme +tat apprevis +te real         #
presence and denyes
transubstanciacione, and preuis be plaine authoritie of         #
scriptour, and
invincible argumentes and reasones, that giffe thare be +te     #
real 
presence of the body of our lord in the sacrament, onforce      #
there man be als
transsubstanciacione. Sua there is na man settis furth          #
transsubstanciacione
mair quickly nor doise Ecolampadius. Be the contrar, Luther as  #
ernistlye
as ony man in thir dais settis furth +te real presence contra   #
Ecolampadius,
and denyes transsubstanciacione, Sua +tat the ane for +te real  #
presence and
the other for transsubstanciacione settis out manifestlye +te   #
true catholike
doctrine of the kirke, baith tovart the real presence and       #
transsubstanciacione,
nochtvithstandynge +tat they ar repugnant the ane to +te other  #
and
alsua to +te kirk.
   This +ge may perceaue quhow vonderfullye God tryis +te       #
trueth of his 
vorde, nocht onely be godly men his ministeris, bot also be     #
vicket instrumentes:
to there grete confusione and manifestacione of there           #
intolerable
Ignorance and Induritnes, And plain confirmacione of the godly  #
doctrine
of his kirk, aganis the quhilkis hellis +gettes quhilk is       #
haresy, vice, and syne -
cane nocht prevaile.

[}THE SAXT CHAPTOUR.}]

   (^Sene^) ve haue hed Iust occasione conforme to +te          #
scripturis of almychty
Gode tilbe resolut and satifyet vith +te first hede and part of #
our disputacione
<P 135>
tovart +te true onderstandynge of this most excellent mistery   #
of the 
blissit sacrament of the altare - quhare questione vas quhidder #
+te doctrine
of the kirke or +te opinione of Ecolampadius vas maist agreable #
with the
plain text of the scriptoure -, Now restes to considder         #
quhidder +te doctrine 
of the kirk affermand the real presence of the body of our      #
saluiour in the
sacrament, or the opinione of Ecolampadius, quha denyis +te     #
real presence
of the lordes bodye in the sacrament, giffis ony vay glore,     #
estimacione, or
prise to God and his vord conforme to +te scriptour, as dois    #
the godlye
doctrine of the kirk, becaus impropirlye and ontruelye and      #
ongodlye they
expone the vordes of our saluiour, sayand "This is my body", to
haue bene spoken be ane figure and similitude; be +te quhilk    #
vristit interpretacione
they obscure, hyid, and diminucis the most vonderfull vorke
of almychty God, makande litle difference betuix this sacrament #
and
sacrifice And the sacramentes and figures of +te auld lawe,     #
quhilkis vas bot
similitudes and figures onelye, Sua +tat the beleif of +te      #
sammyne is litle
or na thynge to +te glore of God. Quhat grete mater is it to    #
beleif, and quhare
in is Goddes glore avansyt to say, +tat the breade and the vyne #
ar onelye ane
figure and taken of Christis bodye? This may +tow cleirlye      #
perceaue quhow
+tis vickit opinione obscuris, hyddis, and dyminucis +te        #
vonderfull vorke of
almychty God. 
   Be +te contra, mark +te godlye doctrine of the kirk, and     #
+tow sal cleirly
perceaue +tat it declaris +te vonderfull vork of almichty God   #
conforme to
his vorde. For like as Iesus Christ our saluiour vas consauit   #
abone ordour
of nature in +te bosume of the virgine Marie, godhede and       #
manhede vnit
to gidder - twa natures in ane persone -, And as he enterit in  #
to +te house
quhare his disciples var, durris and vindokkis al beand closit, #
with his
verray hail reall bodye hauand flesche, bloude, and bonis, and  #
occupeit
na place in his passynge - and +tat far abone +te ordour of     #
nature -, Sua, be
his godlye power far abone the ordour of nature, he is contenit #
realye onder
the formes of bread and vyne, godhede and manhede vnit to       #
gidder in
ane persone hauand flesche, bloud, and bonis, and occupeis na   #
place therin.
This is and euer hes bene the godlye doctrine and vonderfull    #
beleif of
the kirk of God and al the anciant fathers of the sammyne; And  #
+te mair
vonderful +tat it is, the maire it is to +te glore of God,      #
considderinge the
sammyn is nocht consauit of mannis Imaginacione bot of Christis #
avin
vordes, quhilk is omnipotent, sayand: "This is my body".
<P 136>
   Attour, +tow sal onderstand +tat the godlye doctrine and     #
beleif of the
kirk tovart +te onderstandynge of this profunde mistery is      #
mekil mair
profitable to +te resauar nor is the contra opinione. For quhy, #
quha sa euer
resauis this blissit sacrament vorthely hes nocht onely profeit #
be 
reasone of his faith, bot also be reasone +tat he rasauis       #
[{Chris{]tis real
bodye, godhede and manhede vnit to gidder insepara[{tlye{] ,    #
sua +tat ve
rasaue mekil mair aboundantlye +te grace of God and [{rest{]is  #
gretarlye
assurit of Christis fauour tovart vs resauand Christis bodye    #
boith spiritually
and reallie, as his vordes plainlye techis vs, nor to resaue    #
the lordes body
spiritually allanerlye or be ane figure and sygne.
   And to +te effect +tat +tow may mair easaly onderstand the   #
sammyne,
+tow sal considder +tat there is diuersse maneris of the        #
resauynge of Christes
body, and mair aboundand grace in the ane nor in the other: lik #
as, in +te
resauynge of the giftes of the holy Spreit, ve ar assurit +tat  #
+te apostlis
resauit the giftes of +te holy Spreit diuerse vais at diuerse   #
tymes, and maire
aboundantlye at ane tyme nor at ane other. For truelye, +te     #
apostlis resauit
+te giftes of +te holy Spreit vithout doute mair aboundantlye   #
efter his
gloriouse ascensione +tan of before, boith in til grace of      #
onderstandynge
and visdome of al veritie - conforme to his godlye promesse     #
spekand of his
blissit Spreit +tat +te apostlis vas to resaue efter his        #
ascensione, said: "Quhen
he cumis, he sal teche +gow al verite" -, And als anent the     #
fouth of grace
infundit in there saulis, quharbe +ta var clengit fra syne and  #
confermit in
the luff of God, Sua that they mich haue al said with S.Paul    #
+tat +tare vas na
creature mych dysseuer theme fra the luf of God, as they ver    #
disseuerit
in +te tyme of his passione, boith corporally and spiritually,  #
nochtvithstandynge
+tat they hed resauit +te gift of the holy Spreit effore +te    #
Sammyne. Swa
sume tymes ve resaue +te bodye of the lord spiritualye onelye   #
be faith and
deuocione, Sum tymes boith spiritualye and reallye, as quhen ve #
vorthelye
resaue +te blissit sacrament of +te altare, quharin is contenit #
+te invisible gift
of grace quhilk is Christis reall bodye - vnit with his godhede #
as said is -,
<P 137>
quharbe ve resaue mekil maire abundance of grace nor resauand   #
it spritualye
or be ane sygne or figure allanerlye.
   Thys may the reader cleirlye perceaue +tat in +te cace +te   #
scriptour
gef equal apperaunce of the interpretacione of Ecolampadius and #
Calvin
tovart the onderstandynge of this profunde misterye as for +te  #
interpretacione
of the kirk (quhilk is alse false as God is true), +git alvais  #
+te interpretacione
of the kirk is rather to be folowit, becaus it is mekil mair to #
+te
glore of God and profeit of the resauar, as I haue al reddelye  #
declarit conforme
to Goddes vordes.
   Lord God, quhat vengebel vodnes is this, quhilk rengis in    #
+te christiane
hartis of men in thir dais, quha hed rather thraw +te           #
scriptoure by Goddes
menynge of the Sammyne, sekand ese and contenment of thair      #
fleschly
Iugement and natural reasone, nor truely till onderstand the    #
sammyne,
albeit it be contrar natural reasone as ar all maters of faith  #
for the glore of
Gode and thair avin saluacione. Becaus +te vickit               #
interpretacione of Ecolampadius
and Calvin is mekil mair agreable to our outvart vittes and     
manly reasone tovart +te interpretacione of this mistery - as   #
commonlye al
hereseys ar - nor is the godly interpretacione of the kirk,     #
Therfor men in thir 
dais quhilkis ar fleschly in Iugement ar miserable subieckit to #
this vickit
heresy of Ecolampadius and Calvine, contrar the godlye doctrine #
of +te
kirk, to quhome it pertenis to tak ordour in misteryis          #
pertenand our faith.
   Lord God, may nocht euer ane christiane man perceaue and     #
onderstand
quhow +tis vickit and thrawine interpretacione denyand the real #
presens
of the lordes bodye in +te sacrament euellis and alteris the    #
hartes fauour and
godlye disposicione quhilk the apostle requiris of ane          #
christiane man before
he receaue +te blesset sacrament? Dois nocht S.Paul expresly    #
commaund
al christiane men affore they be parttakaris of this sacrament  #
to exeme
them selues, and +tat onder +te payne of damnacione? Quhow sal  #
it be
possible +tat ane christiane man sal dispone and exeme hyme     #
self efter +tis 
rigorouse maner quhilk thinkis in his conscience (and +tat      #
fleschlye) +tat
he is to receaue bot bair breade and vyne beand in ane figure   #
onely and
<P 138>
similitude of the lordis body? Quhat christiane mannis hart     #
cane
be sterit vp to s[{ik{] fauour and feyr to receaue +te pictour  #
and similitude of
h[{is{] lord and master, as gif he thouch in his conscience -   #
+tat truely conforme
to Goddes vorde - +tat he is to receaue his lord and master,    #
crear and
redemar?
   Now vil I humilye and ernistlye exort +te reader to be equal #
Iuge, and
considder quhilk of thir twa interpretaciones - the ane         #
affermand the real
presence of the lordes bodye in the sacrament, The other        #
affermand the
Sacrament to be ane signe onely of the lordes body - mast       #
feruentlye
disponis our hartes to +te rigour requirit be S.Paull affore ve #
be partakaris
of +te blissit sacrament.

[}THE SEVINT CHAPTOR.}]

   (^According^) til our promesse in +te begynnyng of this      #
tracteit ve haue
schavin gude vil - as it hes plesit God to gif vs grace - to    #
declair quhidder
the interpretaciones of Ecolampadius, Calvin, and others        #
diuerse in thir
dais ar most propir and agreable vith the plaine text of the    #
scriptouris.
Therefter ve haue reasonit and declarit quhilk of the twa       #
interpretaciones
is maist to the glore of Gode and veil of +te resauars,         #
conforme to +te scriptouris.
   Now vil we concluid and reasonynge be conferrens of this     #
vickit heresye
and opinione of Ecolampadius, Calvin, and others denyand the    #
real presens
of the lordis body in +te sacrament vith the most detestable    #
and abhominable
hereseis quhilk euer hes bene sene the incarnacione of Iesus    #
Christ, be
the quhilk - God villinge - ve sal mak the reader cleirly til   #
onderstande this
heresye of Ecolampadius and Calvin abone rehersit to be ane of  #
the most
deplorit and condamnable hereseys +tat euer hes bene sene the   #
faith begane,
and to be rekkynnit with the first, and that efter this maner   #
and conforme 
to +te procedynge. I vil speir at ony man pregnant of ingine    #
quha hes adieckit
and subieckit them selues determinatlye to +te opinione of      #
Ecolampadius 
and Calvyne and the rest: be quhat scriptouris propirlye and    #
truely
<P 139>
allegit, or be quhat authoritie or reasone, vil they preif and  #
perswaide the
opinione of Ecolampadius and Calvine to be resauit and          #
approvyne true
and godlye doctrine, And the opinione of Arrius, Macedonius,    #
Nestorius,
and others of +te most deplorit heretikis quhilk euer hes bene, #
to be refusit
and repellit as one true and ongodlye doctrine - and the        #
doctrine of   
Ecolampadius and Calvyne to be resauit as true and godlye       #
doctrine, bot
because they allage diuerse testymoniis of scriptoure for       #
theme.
   This sammyne argument perswades +te opinione of Arrius and   #
Nestorius
mekill mair to be resauit. For quhare euer Ecolampadius or      #
Calvyne alleges
ane testimony for confirmacione of thair opinione, Arrius       #
alleges thre, 
quhilk easaly may be persauit gif thow vyl reade +te vark of    #
Hilarius
[\Hilarius\] vritand aganis Arrius, and alse the vorke of       #
Athanasius
[\Athanasius\] , quha vas in +te tyme of Arrius ane godly       #
byschope quha
resistit til his errour.
   Wil thow say +tat the scriptouris alleget be Ecolampadius    #
and Calvyne
ar truely and propirlye allegit, and the scriptouris alleget be #
Arrius ar one
truely and onpropirlye alleget? I dar baldye say,               #
nochtvithstandynge +tat
they baith allege the scriptouris peruerstlye by +te godlye     #
menynge of the
sammyne, lat ony man of Iugement diligentlye considder all +te  #
testimonyis
of scriptouris alleget be theme baith, he sal fynde and         #
perceaue the scriptouris
alleget be Arrius to gif gretare apperaunce (besid +tis, +tat   #
is, ther is
far mair of them) nor dois the scriptouris alleget be           #
Ecolampadius and
Calvine, quhilkis and ve var curiouse to confer it ver easy to  #
preif.
   Bot ve vil nocht curiouslye do the sammyne, in euentuir      #
fleand ane
inconuenient ve sal fall in twa, nocht +te lese +tat +te reader #
sall nocht thynk
+tat it is said of plesour and effeccione, sene in special ve   #
vill conterfate +te
craft of learnet men medicinaris quha, persauand ony man        #
intoxicat or
poysont, be contra poysone curis +te pacient: lik as ve intend  #
- God
villynge - be conferrynge of thir errouris to constreine the    #
ane
to expell the others, one this maner.
   It is v[{ri{]tyne in the evangell, for mencione is made of   #
the supper of the
lorde, +tat he blessit +te breade and gef to his disciples,     #
sayand: "This is my
bodye". Ecolampadius and Calvine, incontrar +te true meanynge   #
of the
scripture and godlye doctrine of haly kirke, exponis thir       #
vordes to be
spoken be ane similitude. To fortifye there thrawine            #
interpretacione impropirlye
cal they to remembrance the vordes of the apostle, sayand:
"Christ vas the roike", allegeand lik as our saluiour vas nocht #
ane roike in
deid bot be ane similitude, swa sais Ecolampadius and Calvyne   #
that it vas
bot ane similitude of his bodye - and nocht our saluiouris      #
reall bodye -
+tat he geue til his apostlis.
<P 140>
   Truelye, +tis confferrens of scriptouris is verray impropir, #
as I haue al
reddelye declarit in the first chaptour. For quhy, albeit +te   #
scriptouris
speakis sumtyme be ane similitude, it argumentes nocht +tat it  #
speakis euer
be ane similitude. For gif sua var, our hail faith var          #
confundit, as thow sal
cleirlye persaue.
   The kirk to confund the vickit opinione of heresy of Arrius, #
allegeand
the vordes of our saluiour, sainge: "I and +te Father ar boith  #
ane". 
Arrius, quha denyit the Father and the Sone in godhede to be    #
boith ane
substance, alleget +tir vordes of our saluiour folouand to be   #
spoken be ane
similitude and figure (as dois Ecolampadius [{and{] Calvin to   #
fortifye
there errouris be scriptouris impropirlye applyit), and, to     #
preif the sammyn
errour to be true, alleget +te vordes of our saluiour quhare he #
dide praye
to +te Father of heawine for +tam +tat euer vas to beleue in    #
hyme, Sayand: 
"Holye Father, keip theme in +tj name quhome +tow hes geffin to #
me, +tat
they ma be ane as ve ar ane". Arrius inferrit of thir vordes    #
+tat like as they
quhome for our saluiour prayit var nocht ane in substance, bot  #
be concord
of mynd and vyll.
   This it ma be persauit, gif regard var hed to fals and       #
vickit applicacione
of scriptouris, than suld the heresy of Arrius hed place rather #
nor +te heresy
of Ecolampadius and Calvyne, because this text of scriptoure -
and +te rest, as +tow sal schortly perceaue - hes far greater   #
apperaunce for
confirmacione for Arrius errour and vickit opinione. Gif our    #
saluiour hed
said: "This is my body as I am the roike", lik as he sais: "I   #
pray the Fader
+tat they be al ane as ve ar ane", Thane vald Ecolampadius,     #
Calvin, and
otheris haue thouch they had mater to triumphe aganis +te kirk.

[}THE AUCTHT CHAPTOR.}]

   (^Ane other^) cheiffe argument +tat Ecolampadius, Calvin,    #
and all others +tat
fauowris there faccions, vsis to cause there heresy to seme     #
godlye aganis +te
true doctrine of +te kirk, sais that +te interpretacione of +te #
mistery of +te
supper of the lord conforme to +te doctrine of the kirk may     #
nocht stand
with +te articles of our beleif: for it is said +tat our        #
saluiour ascendit vp to
hewyne and sittis at +te rich hand of the Father, and is to     #
returne agane
one the letter day.
   I vil speir at the: quhat sais Ecolampadius and Calvyne and  #
all others
<P 141>
+tat fauouris there vickit opinione and faccione in +this part  #
bot as said Arrius
and +te rest +tat fauourit his faccione? Said nocht Arrius      #
plainlye +tat the
interpretacione of +te scripture conforme to +te declaracione   #
of the kirk
tovart the mistery of +te diuine nature of our saluiour vas     #
expresse aganis
the first and principall article of our beleue, quhilkis is to  #
beleue in ane
God? For quhy, said Arrius, gife there be God the Father and    #
God the
Sone diuidit in twa personis, quhow can +te first article of    #
our beleiff be of
veritie, Saiand: "There is bot ane God"?
   Truelye, it is alse far aganis the ordour of nature +tat     #
there suld be twa
personis in ane substance, as +tat ane persone suld be in twa   #
places at ane 
tyme. I dar baldye say +tat it is nocht ane phraise nor maner   #
of spekin
agreable nor propir for ane christiane man to speir quhow       #
Christes bodye
can be in diuerse places at ane tyme. Or quhow can there be twa #
distinguit
personis in ane godhede? It sufficis +tat Christes vord techis  #
vs, quhilk all
christiane man auch to beleue without reasonynge quhow sik      #
thinges may
be. There is nocht ane article in all hail our beleiff quhilk   #
cane be perceauit
be manlye reasone.
   Ane other cheiff argument quhilk is applyit be Ecolampadius, #
Calvyne,
and others, incontrar +te godlye doctrine of the kirk tovart    #
the
onderstandinge of this profunde misterye of the sacrament of    #
+te altare is 
+te vord of ou[{r{] saluiour, sayand: "It is the spreit +tat    #
giffis lif; the flesche
profitis na thynge" [\Io. 6\] . Tak hede, gude reader, and +tow #
sal perceaue 
+tat, lik as Ecolampadius and Calvyne applyis thir vordes of    #
our saluiour:
"This is my bodye", incontrar +te true doctrine of the kirk     #
tovart +te real
presence of the bodye of +te lord in the sacrament, Sua dois    #
Arrius impropirlye
apply +te vordes of our saluiour, sayand: "The Father is mair   #
nor
I", incontra +te doctrine of the kirk tovart +te onderstandynge #
of +te diuine
nature of our saluiour, becaus, sais Arrius, quhare there is    #
mair and lese
can nocht be equalite. Truelye, hauand respect to +te godhede   #
of the Father
and manhede of the Sone onelye, there is nocht equalite; bot    #
gif ve vil haue  
respect to +te godheid of +te Sone, he is al vais equal with    #
+te Father. Sua,
lyke as +te Father and the Sone ar equal and nocht equall efter #
diuerse
respeckis and consideraciones, Inlykvise +te flesche diuidit    #
fra +te spreit is
<P 142>
nocht profitable for saluacione of man; bot +te flesche Iounit  #
to +te spreit
quhilk is God - as Christes flesche - is euer profitable, as I  #
haue all reddelye 
declarit. This may +te reader perceaue +tat efter +te sammyne   #
sort and maner
as Arrius vickitlye interpreit and threw +te scripture, by the  #
godlye meanynge
of +te sammyne, to fortifye his vickit heresy and opinione, Sua #
dois Ecolampadius
and Calvyne to preif there errouris.
   Attour, confer +te scriptouris quha plesis, they sal na vay  #
perceaue +te
opinione of Ecolampadius and Calvyne to be godly be conferrens  #
and
allegeans of the scriptouris, bot +te sam vay they sal perceaue #
rather +te
opinione of Arrius to be godlye, quhilk is playne h[{e{]resye   #
aganis +te faith.
Giff I vald be als curyouse as perchaunce I mych be, +git culd  #
I call to
rememberaunce thretty sax testimonyis of scriptouris or ma      #
allegit be
Arrius incontrar +te doctrine of +te kirk of God, of +te        #
quhilkis ony ane 
giffes alse grete apperaunce for confirmacione of his vickit
opinione as the maist propir text allegit be Ecolampadius or    #
Calvyne incontra
+te kirk dois to fortifye there vickit heresye and opinione.    #
Therfore
ve mane be assurit +tat +te allegeance of scriptouris, quhilkis #
euer hes bene
at all tymes famyliar til al heretikis, persuadis na vais the   #
opinione of
Ecolampadius, Calvyne, and +te rest, to be approwyne mair nor   #
the opinione
of Arrius, bot rather lesse.
   Nowe, sene ve ar assurit that there is na scriptouris quhilk #
can be propirlye
allegit for confirmacione of the opinione of Arrius, it is to   #
be considderit
be quhat authoritie ony man fauourand +te faccione of           #
Ecolampadius
and Calvyne can perswade +tat there opinione aucht to be        #
resauit
and +te opinione of Arrius condamnit. Vil +tow say +tat the     #
godlye generall
counsall of Nece [\consilium Necenum\] , quhar into vas dewlye  #
conuenit
thre hundreth auchtene fathers, Iustlye condamnit the heresy of #
Arrius?
There vas mony fathers of godlye lernynge and gud liffe - beand #
gadderit
of al the partes of christindome - dewly conuenit in ane        #
general counsal
[\consilium Lateranense\] , quhare naturally and sufficientlye  #
disput +te
heresy of Ecolampadius, quhilk vas sterit vp first be ane       #
callit Berengarius
and vas Iustlye condamnit be this counsal of Rome and diuerse   #
others.
<P 143>
   Attour, gif the reader thinkis it ane superflowis            #
persuasione +tat this 
vickit heresye of Ecolampadius, Calvyne, and other denyand the  #
real
presens of the lordes body in the sacrament, is sa effectuislye #
condamnit
with sik nowmer of godlye fathers +tat it is to be cryit out    #
one be al christiane
man, as the heresye of Arrius, Thow sal onderstande that this
sammyne counsall of Nece quhilk dyde condame the heresy of      #
Arrius,
the sammyne counsal in effect dide condame the heresy of        #
Ecolampadius,
And sa far as it plesit God to steir vp the hartes of the       #
anciant fathers quha
dewlye conuenit in the laudable counsall of Nece to site anent  #
the mist[{ery
of{] this blissit sacrament conforme to +te interpretacione and #
doctrine of the
kirk tovart the reall presence of the body and bloude of our    #
saluiour in +te
sacrament determyt as efter folowis: "Disponand our selues one  #
to +te
godlye table, lat vs nocht luke sklenderly apone the breade     #
an[{d{]
cwpe set before vs, bot lat vs lyft vp our myndis be faith,     #
on[{der{]standand
in that haly table to be +te lame of Gode takar avay the synnes #
of the
vardle, offerit be +te preist without bluid. And ve, resauand   #
veralye his
preciouse bodye and bloude, aucht to beleiffe theme to be +te   #
plaege of our
resurreccione." Hithertil the counsall.
   Mark quhow agreable is the declaracione of this godlye       #
counsall with 
+te doctrine of the kirk tovart the onderstandynge of the real  #
presence of
Christes body and bloude in the sacrament of the altare - and   #
alse tovarte
the offerynge vp of the lordes bodye be the preistes in         #
sacrifice. This counsal
of Nece vas the first counsall generall efter +te counsall      #
conuenit in the tyme
of the apostlis of Iesus Christe, And hes bene approwine in all #
ayges, +geris,
and tymes. Sua sal +tow perceaue +tat the same authoritie, and  #
alse the grete
authoritie, hes at all tymes condamnit +te vickit heresye of    #
Ecolampadius
and Calvyne as dide condame the errour of Arrius. And this may  #
+tow
cleirlye onderstand +tat there is na authoritie quhilk dois     #
perswade the
errour of Arrius to be ongodlye bot +te sammyne dois perswade   #
inlikvise
the errour of Ecolampadius and Calvin to be alse ongodlye. 

<S SAMPLE 2>

<Q SC1 AR PAM KENNEDY2>
<N RESSONYNG>
<A KENNEDY QUINTIN>
<C SC1>
<O DATE 1561>
<M MEDIUM MS>
<D CSC>
<V PROSE>
<T PAMPHLET>
<G X>
<F X>
<W WRITTEN>
<X MALE>
<Y 20-40>
<H HIGH PROF>
<U NET PROF/PUBLIC>
<E X>
<J INTERACTIVE>
<I X>
<Z ARGUM>

[} (^ANE^) FAMILIAR RESSONYNG 
OF +TE MISTERIE OF +TE SACRIFICE OFF THE MESS 
BETUIX TUA BRETHIR, 
MAISTER QUINTYNE KENNEDY, COMMENDATOUR OF CORSRAGUELL, 
AND
IAMES KENNEDY OF VCHTWALLURE.}]

<P 153>
Quintinus Iacobus

   (^I. Broder,^) gif It may stand with +gour favouris, I wald  #
be glaid to ressone 
sum purposis quhilkis ar in contrauersie and debate (specialie  #
concerning 
+te mess), Providand all wayes +tat I may frelie cleyth me and  #
tak apon me 
(without +gour offense) +te place and personage of thais        #
callit now of +te new 
learnyng.
   (^Q.^) Broder, I contentit and acceptis +te conditioun with  #
all my harte. 
   (^I.^) Afoir +tat I will entyr in ressoning with +gou, I     #
will protest and requyr
+tat +ge defend nocht ane iniust caus, preissand +gour wit and  #
ingyne to 
circumveyn me with sophistrie, logik, or oratrie, Bot treulie   #
to declair +te 
treuth according to +gour iugement, as +ge will anser to +te    #
hie Iuge: for +te 
cuntre sayis +ge can do bettir and +ge will. 
   (^Q.^) As to +te vngodlie mwrmwr and Ignorant Iugement of    #
+te cuntre 
vndeserwit, I stand nocht +tairby; bot +tat I haif vsit older   #
in worde or wryte
(in materis concerning fayth) hypocrysie, craft, or             #
dissimwlatioun according 
to my vnderstanding, in +tat case I renunce Goddis mercy and    #
takis me to 
his iugement, Nochtwithstanding I knaw my self ane offendar     #
vther wayes, 
as ony wrechit synnar In erth. 
   (^I.^) Treulie, +gour acquittance is sua rigorous +tat I     #
geif +gow gude traist, and 
douteis nocht bot +ge will declayr +te treuth according to      #
+gour vnderstanding.
Thairfor lat ws go to +te purpose, and certifie me quhat +gour  #
monstruous
mess menis: For we rekkin It to be plane Idolatrie, sorcerie,   #
and wichecraft. 
   (^Q.^) I dar bauldlie say, +tair will na man think +te mess  #
to be Idolatrie or 
wichecraft bot gif It be sic Ignorant peple, led with +te       #
spreit of errour, as +tai
war quhilkis did affirme our salueour to be possessit with +te  #
devill [\Io.
8.\] , and ascriuit +te workis of +te apostolis to be sorcerie  #
and wichecraft 
[\Act.17.\] .
   (^I.^) I marvell of +gou +tat thinkis nocht +te mess         #
Idolatrie.   
   (^Q.^) I marvell mekle mair of +gou and mony hundreth        #
vtheris 
<P 154>
of +gour sect, +tat callis +te mess Idolatrie, and +ge knaw     #
nolder quhat +te mess
nor Idolatrie menis. He is ane evill Iuge condempnis or he      #
knawis. 
   (^I.^) I will preif +te mess Idolatrie. 
   (^Q.^) +ge haif tane mair on hand nor all +gour sect may     #
iustlie perfurnys.
   (^I.^) I will preif the mess Idolatrie on +tis maneir:
All worschipping of God Inventit be +te brane of man without    #
[{expres{]
command of God Is Idolatrie. The mess is Inventit be +te        #
brayn off man 
without [{expres{] command of God. Thairfoir It followis weill  #
+tat +te 
mess is Idolatrie. 
   (^Q.^) As to +te first parte of +gour argument, quhair +tat  #
+ge say That all 
worschipping of God Inventit be +te brane of man without        #
expres command 
of God Is Idolatrie: It is expres aganis Goddis worde. For +te  #
scripture 
planelie techis vs +tat Abraham and diuers vtheris Inventit     #
wayes and meynis 
to worschip God, without expres command of God [\Gen.22., Gen.  #
4.,
Gen.8.\] . Bot it is nocht vnknawin to me, how +tai ar sum      #
prophane 
precheouris +tat thrawis +te scripture by +te godlie menyng of  #
+te samyn,
to fortifie +tair wickit opinioun: As quhair +te scripture      #
makis mentioun 
how king Saull maid sacrifice thinkand to do ane acceptable     #
werk to God, 
And als preserwit Agag +te king fra deyth [\1. Reg. 15., 1 Reg. #
13.\] ,
quhais work in deid was vngodlie becaus It was expres aganis    #
Goddis 
commandiment; quhairby we may persaif +tat it is ane grit       #
difference (and 
+te zeill appeir nevir sa gude) to do ony work expres aganis    #
Goddis commandiment,
be to do ane gude work of godlie zeill without command of 
God express, as +te scripture planelie techis vs. For we reid   #
[\Act.
10.\] +tat Cornelius centurio, beand ane gentyll, did diuers    #
gude workis 
quhilkis war acceptable to God without express command of God. 
Quhairfoir we may persaif +tat +tis subtyle ressonar has nocht  #
diligentlie 
markit +te scripturis in consideratioun of diuersite of         #
werkis done on gude 
zeill expres contrar to +te command of God and werkis  done     #
on ane gude 
zeill without express command of God. For +te ane may nevir     #
stand with 
+te scripture, +te vther aggreis with +te scripture, bayth      #
auld testament and 
new, as we haif all reddy declarit.   
   As to +te secund parte of +gour argument, sayand: "The mess  #
was Inventit 
be +te brane of man", +ge sall consider +tat +te effect and     #
substance of +te mess 
was institute onelie be Iesus Christ [\B.\] . For we call no    #
thing propirlie 
+te mess bot [\diffinitioun of +te mess.\] +te sacrifice of +te #
lordis body, 
realie contenit vnder +te formys of breid and wyne, Institute   #
be Iesus Christ
in +te latter supper in rememberance of his deyth and passioun  #
[\Math.26.,
Marc. 14., (L)uc. 22.\] . Treuth it is, +te apostlis and +tair  #
disciplis and 
diuers vtheris godlie fatheris be successioun of tyme maid      #
certane oratiouns, 
<P 155>
aggreable with +te worde of God, to decoir +te laudable         #
sacrifice of +te mess, 
quhilkis ar nocht of +te effect and substance of +te mess,      #
quhairwith be 
ressone +ge will find na falte. For thais of +te new learnyng   #
has Inventit
certane oratiouns and cerimoniis to decoir +tair commwnioune,   #
and Is 
nocht of +te substance and effect of +te commwnioun, nor +git   #
contenit in +te 
scripture. 
   (^I.^) How ar +ge able to preif +te mess to be +te           #
institutioun of Christ, 
considerand +tair is nocht sic ane terme in all +te new         #
testament
as the Mess? Thairfor it apperis ane terme laitlie inventit be  #
+te brayn of 
man. 
   (^Q.^) [\A.\] Treulie, we reid +tis terme 'Missa' vsit be    #
Clemens [\Epistola 
3. ad Iacobum fratrem Dominj.\] , quha was sanct Peters         #
disciple, And 
lykwyse be Ignacius [\Epistola ad Smirnenses.\] , quha was      #
sanct Iohnis 
disciple, quhairby we may persaif +tat +tis terme 'Missa' is    #
nocht laitlie 
Inventit. 
   And ferther, geifand +tat +tair war nocht sic ane terme In   #
+te new testament, 
and +tat it war Inventit be man, It argumentis nocht bot +te    #
effect and 
It +tat is signifeit be +tis terme is contenit in +te new       #
testament. Sua +te effect 
is to be markit, and nocht +te terme. As be exemple, The        #
godlie consell 
Nycene, declarand +te misterie of +te diuine nature of oure     #
salueour, Inventit
+tis terme 'homousion' incontrar +te wickit errour of Arrius    #
[\Hist. 
Trip.,lib. 5., ca 42.\] . Lyk maneir +te kirk Inventit this     #
terme 'Theoticos',
declarand +te blissit virgyne Marie to be moder of God and man  #
incontrar 
+te errour of Nestorius [\Platina, Vigili p.\] . And als it is  #
ane familiar terme 
in oure langage 'Trinite'. And +git nevir ane of +tir thre      #
termes is expreslie 
contenit in +te new testament. Nocht+teles he war ane evill     #
christiane man 
+tat wald deny +te effect of +tir termes to be aggreable, and   #
contenit in +te 
new testament. Sua albeit +tis terme 'Mess' war nocht contenit  #
in the new 
testament, It argumentis nocht+teles bot +te effect is          #
contenit in the new 
testament, as - God willing - I sall preif sufficientlie bayth  #
be auld testament 
and new. 
   (^I.^) I persaif, and oure ressonyng tak effect, we man cum  #
to +te declaratioun
and vnderstanding of +tis terme 'Mess'.
   (^Q.^) As to +te vnderstanding and declaratioun of +te mess: #
I vnderstand 
+te mess to be ane commemoratioun and rememberance of Christis
deyth and passioun into +te quhilk +te breid and wyne ar        #
consecrate according 
to Christis Institutioun [\Luc. 22., Marc. 14., Math. 26.\] ,   #
and 
+te body and blude of Iesus Christ (vnder +te formis of breid   #
and wyne)
ar offerit to +te Father of hevin and ar ressauit as +te        #
hevinlie fude of oure 
saull.
<P 156>
   (^I.^) Ar +ge hable to iustifie and appreif +gour            #
vnderstanding and declaratioun
be scripture?
   (^Q.^) Or ellis I wald think my laubouris in vane. And for   #
+te mair perfite 
vnderstanding of +tis interpretatioun and declaratioun +ge      #
sall mark +te 
wordis of oure salueour in +te latter supper, sayand            #
[\Luc. 22., Marc. 14.\] :
"Do this in rememberance of me", be +te quhilkis wordis he      #
commandit his 
apostlis to consecrate +te breid and wyne as he did, sayand:    #
"This is my 
body" [\B.\] . And sua he institute +te consecratioun; and be   #
+te consecratioun
+te verray body and blude of Iesus Christ oure salueour ar 
contenit vnder +te formis of breid and wyne be +te powar of     #
+te lordis worde,
quhilk Is omnipotent.
   According to +tis +tou sall mark +te godlie anceant          #
sayingis of Chrisostome 
wrytand on +tis maner [\Chrisostom., Homil. 48. In Ioahan.\] :  #
"It 
is nocht man +tat makis +te lordis body and blude of +te breid  #
and wyne set 
furth apon +te table to be consecrate, bot It is Christ +tat    #
was crucifeit for vs. 
+Te wordis ar pronuncit of +te preist, and +te breid and wyne   #
ar consecrate be
Goddis worde and grace. He said: 'This is my body'. +Te breid   #
and wyne 
quhilkis ar set furth ar consecrate be +tis worde." Hidderto    #
Chrisostome.
   And nocht onelie said oure salueour [\Lucas. 22.\] : "This   #
is my body",
quhairthrow he Institute +te consecratioun, bot als he eikit    #
+tir wordis,
sayand: "quhilk is geiffin - and brokin - for +gou", be the 
quhilkis wordis presentlie at +tat sam verray tyme he declarit  #
his body to be 
ane vnbludy sacrifice to be offerit be +te apostlis, and all    #
o+teris ministeris of 
Christis kirk to +te end of +te warld, in rememberance of his   #
deyth, sayand:
" Do +tis in rememberance of me."
   According to +tis wrytis +te prophet Malachie [\Mala. 1.\] : #
"I haif na 
plesour of +gou, sayis the lorde; and as for the meit           #
offering, I will nocht 
accept It at +gour hand. For frome +te rising vp of +te sone    #
onto +te gangin
doun of +te samyn my name Is grit amang +te gentylis: +ge, in   #
everie place
sall +tair sacrifice be done and ane clene oblatioun offerit    #
vp onto my name. 
For my name Is grit amangis +te gentyllis." Mark the wordis of  #
+te prophet, 
and +ge sall persaif +tat +tai ar nocht spokkin of +te          #
sacrifice of +te lordis body
offerit vp apon +te croce. For quhy, +te sacrifice of +te       #
lordis body on +te 
croce was onelie in Hierusalem, and +te wordis of +te prophet   #
speikis of ane 
sacrifice offerit vp in everie place. Als +te wordis of +te     #
prophet can nocht 
be vndirstand of +te sacrifice of +te Iewis, becaus +te wordis  #
planelie declaris 
+tat all +tair sacrifices  war repudiat be +te lorde God fra    #
+te tyme +tat +te lordis
body was offerit vp on +te croce. Nor +git +te wordis of +te    #
prophet can be 
vnderstand of +te sacrifice of oratioun, prayer, and almous     #
deid. For in 
diuers places ar diuerss oratiouns and prayer, and +te prophet  #
speikis of ane 
<P 157>
sacrifice in all places. Quhairfoir we ar compellit to say +tat #
+tir wordis war
spokkin onelie of +te sacrifice of +te mess, quhair into +te    #
maist clene sacrifice 
of +te precious body and blude of Iesus Christ hes evyr beyn    #
offerit vp vnder 
+te formis of breid and wyne all places professand Iesus        #
Christ, 
sen +te tyme of Christ to +tir oure dayes. For lyk as +te       #
prophetis [\Gen.49.,
Esa. 7., Baruch. 3., Esa. 53.\] prophecit of +te cumin of       #
Christ, of his
natiuite, of his marvellous werkis and deyth, Sua did +te       #
prophet Malachie 
[\Mala. 1.\] prophecie of ane clene sacrifice to be offerit vp  #
oure all +te 
warld, quhilk is +te precious blude and body of Iesus Christ    #
offerit vp be +te 
minister in the sacrifice of +te mess [\B.\] .
   And to be assurit +tat +tis is +te trew interpretatioun and  #
declaratioun of 
+te wordis of +te latter supper and als of the prophet          #
Malachie, I will certifie
+gou +tat +tis is +te declaratioun of thais quha war disciplis  #
to +te apostlis and 
all vtheris godlie interpretouris of Goddis word, bayth Grekis  #
and 
Latinistis, to gidder with +te vniuersale consent and           #
deliberatioun of +te 
maist anceant and godlie generale consellis quhilkis evir hes   #
bene sen +te 
tyme of Christ [\(Ale)xander, Epistola 1.; (Iren)eus, lib. 4.,  #
(ca) 32.,
(Da)mascenus, (lib.) 4. De Fide (Ort)hodoxa., ca. (14.);        #
(Au)gust., lib. 8. 
(De) Ciuitate Dei., (ca) 35. Et lib. (19), ca 23; (Ru)pertus,   #
in (Com)menta. 
(su)per Exod.; (C)oncilium Nicenum.; (C)oncilium Ephesinum.;... #
na of 
+te ...st consellis\] .
   (^I.^) In case all +te generale consellis and all +te        #
writaris quhilkis evir hes
bene sen +te tyme of Iesus Christ had Interpret +te wordis of   #
+te latter supper 
as +ge haif done, It is ane fals and ane vngodlie               #
interpretatioun expres aganis 
+te scripture.
   (^Q.^) +ge suppone +te thing quhilk Is Impossible, ascrywand #
Ignorance and 
wickitnes to +te Interpretatioun of +te disciplis of +te        #
apostlis and all vther 
faythfull ministeris quhilkis evir hes bene sen +te tyme of     #
Christ to +tir oure 
dayes. Thairfoir I am desyrous to heir +gou how +ge will preif  #
+tair Interpretatioun
to be expres aganis +te scripture.  
   (^I.^) I will preif It on +tis maneir: The apostle sanct     #
Paull in diuerss places
testifeis +tat Iesus Christ oure salueour sufferit anis for vs  #
and is nevir to 
suffir agane, quhairby we ar assurit +tat oure salueoure was    #
offerit vp anis 
ane on +te croce for mannis redemptioun and is nevir to 
be offerit vp agane; and +ge say he is offerit vp daylie in     #
+te sacrifice of +te 
mess. How can +tir tua stand? [\(He)b. 9. et 10\]
   (^Q.^) It is treuth +tat Christ was offerit vp apon +te      #
croce and is nevir to be 
offerit vp agane eftir +tat maner as ane bludy sacrifice        #
[\A. 1.\] , and It is 
treuth +tat +te lordis body is offerit vp eftir ane vther       #
maner in +te sacrifice of 
+te mess, conforme to Christis commandiment, as ane vnbludy     #
sacrifice. 
<P 158>
Forquhy, ane verite makis nocht ane vther verite fals           #
[\A.2.\] . 
   (^I.^) +gour anser and ressoning apperis to me to be sumpart #
obscure and 
difficle. +Tairfoir I wald +ge maid +gour sayingis maid plane. 
   (^Q.^) To +te effect +tat +ge may +te mair easelie           #
vnderstand my sayingis, +ge 
sall mark +te difference betuix +te sacrifice of +te lordis     #
body on +te croce and 
+te sacrifice of +te mess, quhilkis in sumparte aggreis and in  #
sumpart
differis [\A.3.\] .
   (^First,^) +tai aggre in safer as It is +te sam self body in #
substance +tat is 
offerit vp In +te sacrifice of +te mess +tat was offerit vp     #
apon +te croce, conforme
to Christis awin wordis, sayand [\Luc. 22.\] : "This Is my      #
body,
quhilk Is gevin for +gou."
   (^Secundlie,^) It Is commwne to +te sacrifice of +te croce   #
and +te  sacrifice of +te 
mess +tat, lyk as +te prophetis prophecit of +te sacrifice of   #
+te  croce, Sua did 
+tai [\Daniel. 12.\] prophecie of +te sacrifice of +te mess,    #
and specialie +te 
prophet Malachie [\Mala. 1.\] , as I haif all reddy declarit. 
   (^Thridlie,^) +tai aggre +tat, lyk as +te sacrifice of +te   #
croce, was prefigurate be
mony diuers figuris and signis [\Nu. 21.\] , Sua was +te        #
sacrifice of +te mess 
prefigurate be +te preistheid and oblatioun of Melchisedech     #
[\A. 4.; 
Gen. 14.\] .
   (^In^) sumpartis thay differ, +tat +te lordis body was       #
offerit vp apon the 
croce in +te awin forme, visible and sensible; And +te lordis   #
body
in +te sacrifice of +te mess is offerit vp vnder +te formis of  #
breid and wyne,
Invisible and Insensible. Sua +tai differ in maner and forme of #
offering vp, 
and nocht in substance. 
   (^Feirdlie,^) +tai differ consideratioun beand had of +te    #
caus quhairfoir +te 
lordis body was offerit vp apon +te croce, And +te caus         #
quhairfoir +te lordis 
body is offerit vp in +te sacrifice of +te mess. The lordis     #
body was offerit vp
apon +te croce to +te effect +tat we mycht obtene euerlastand   #
lyf, satisfactioun
for syn, redemptioun fra +te captiuite and serwitude of +te     #
devill [\B.(1.)\] .
The sacrifice of +te mess was institute be oure salueour in     #
+te latter supper, 
nocht as ane new satisfactioun or redemptioun, bot as ane new   #
sacrifice In
commemoratioun and rememberance of Christis deyth and passioun
[\B.(2.)\] , be +te vse of +te quhilk we ar maid parttakaris    #
of +te fructe of 
+te deyth and passioun of Iesus Christ oure salueour.
   (^I.^) It apperis +tat +te sacrifice of +te mess dois        #
obscure and diminiss +te gloir
of +te sacrifice of +te croce. For gif +te sacrifice of the     #
croce was perfyt in +te 
self, quhat suld mister ane new sacrifice or ony may            #
sacrifices?
   (^Q.^) +ge sall consider +tat +te gloir of +te sacrifice of  #
+te croce Is na wayes 
obscurit nor diminissit be +te sacrifice of +te mess, bot       #
rather advansit
[\B.(3.)\] insafer as +te mess Is bot ane sacrifice of          #
commemoratioun
<P 159>
quhairby ar applyit +te fructis off Christis deyth and          #
passioun obtenit be +te 
sacrifice of +te croce [\(He)b. 10.; (I)o. 3.\] , quhilk is +te #
sacrifice of 
redemptioun. And albeit +te sacrifice on +te croce was in +te   #
self all wayes 
perfyte, nocht +teles It is necessar +tat +te fructis of +te    #
samyn be daylie 
renewit and applyit, as be +te sacrament of baptyme [\Io.       #
3.\] , +te supper 
of +te lorde [\Io 6.; Luc. 22.\] , +te sacrifice of +te mess    #
[\1. Cor. 11.\] , and 
diuers vtheris maners off wayes, as +te scripture planelie      #
techis vs, quhilk 
argumentis na Imperfectioun to be in +te sacrifice of the       #
croce. For lyk as, 
ane perfyte medycyne beand applyit be diuers instrumentis       #
proper +tairfoir, 
+te instrumentis dois nocht argwne +te Imperfectioun of +te     #
medicyne, nor 
+git obscure +te gloir of +te samyn bot rather advansis, sua    #
+te sacrifice of +te 
croce (quhilk is +te onelie medycyne of oure redemptioun) Is    #
na wayes 
obscurit nor diminissit be +te sacrifice of +te mess, be        #
supper of +te lorde, 
+te sacrament of baptyme and diuerss v+teris, bot rather        #
advansit. For quhy, 
Christis deyth is +te medicyne [\Ephe. 5.; Rom. 5.; 1.          #
Cor. 15.\] , +te 
sacramentis and +te sacrifice of +te mess ar +te instrumentis,  #
cheif menis, and 
way quhairby +te fructis of Christis deyth and passioun is      #
daylie renewit and 
applyit. And lyk as men ar daylie subiect to +te hevy seiknes   #
of syn, sua 
It is necessar +tat +te medicyne of redemptioun be daylie       #
applyit +tairto, 
quhilk is nocht be renovatioun of Christis deyth and passioun,  #
bot be +te 
applicatioun of +te fructis of +te samyn in maner abone         #
rehersit. 
   (^I.^) All wayis I think +ge quha vsis +te mess dois nocht   #
as Christ did in +te 
latter supper. For Christ in +te latter supper conmwnicate to   #
+te multitude,
and +ge tak all to +gour self.    
   (^Q.^) Be +te samyn argument I will cut +gour throte with    #
+gour awin suorde. 
   Forquhy, Christ commwnicate eftir supper [\1. Cor. 11.\] ,   #
and +ge of +te 
new learnyng communicatis vther tymes of +te day; Christ        #
commwnicate 
to +te tuelf apostlis in +te latter supper allanerlie [\Marc.   #
14.\] ,
and +ge communicate till all men and wemen of +te congregatioun #
indifferentlie.
Sua do +ge nocht as Christ did in +te latter supper. Forquhy,   #
+te 
scripture makis na mentioun +tat +tair was ony wemen at +te     #
commwnioun 
in +te latter supper. 
   Treulie, brother, and +ge be sua scrupulows scripturaris     #
+tat +ge will do na 
thing bot as Christ did towart +te vse of +te sacramentis, +ge  #
will subwert oure 
haill fayth and condemp +gour awin doingis. For quhair find     #
+ge +tat Christ 
evir appoynctit ane man to hald his awin barne to be            #
baptizate? I dar 
bauldlie say +tis ordinance was nevir of +te evangell, nor      #
+git of +te kirk of 
God nor na vther haifand iust authorite older of God or man. 
   (^I.^) I persaif be +gour ressoning It is expedient +tat     #
+tair be diuers ceremoniis
<P 160>
and customes vsit in ministratioun of +te sacramentis, and als  #
In +te sacrifice 
of +te mess, quhilkis ar nocht contenit In scripture [\B.\] .
   (^Q.^) Treuth it is, albeit Iesus Christ oure salueour hes   #
appoinctit, be his 
worde and scripture, all thingis necessar for mannis            #
saluatioun as towart +te 
substance and effect, Nocht+teles, as towart +te cerimoniis     #
and maner how 
thais thingis salbe vsit quhilkis he has appoinctit for mannis  #
saluatioun, he 
referrit to his kirk and ministeris, to quhom he promisit +te   #
spreit of verite 
to +te end of +te warld [\(Io.) 14.\] . As be exemple, our      #
salueour, quhen he 
institute +te sacrament of baptyme, he commandit his apostlis   #
[\(Ma)th. 
28.; Marc. vlt.\] +tat +tai suld baptize in the name of +te     #
Father, +te Sone, and 
+te halie Gaist. He appoynctit nolder tyme, nor place, nor quha
suld beir witnes to thais +tat war baptizate; schortlie, he     #
appoinctit na 
kynd of cerimoniis concerning +te vse of +tis sacrament.        #
Lykwyse, quhen 
oure salueour institute in +te latter supper +te sacrifice of   #
the mess ( as towart
+te substance and effect), he appoinctit nolder tyme, place,    #
nor multitude 
+tat suld communicate. Forquhy, in case +tair war ane persone   #
disposit to 
communicate, It war nocht ressone +tat persone suld be          #
frustrate of +te 
communioun onto +te tyme +te rest of +te congregatioun war      #
disposit to 
communicate. 
   And sua +te preist, albeit he communicate onelie, he         #
Iniuris  na wayes +te 
ordinance of Christ, considering he Is reddy at all tymes to    #
commwnicate 
to all vtheris beand disposit. 
   (^I.^) I wald +ge maid me to vndirstand mair perfytlie how   #
oure salueour 
appoinctit be his worde all thingis necessar for mannis         #
saluatioun concerning
+te effect and substance, and schew nocht be his worde +te      #
cerimoniis 
and maner how thais thingis suld be vsit, bot referrit to his   #
kirk. 
   (^Q.^) For +te vnderstanding of +te samyn I will geif +gou   #
ane rude and 
familiar exemple. Ane potent prince beand of purpose to send    #
his commissionaris
and ambassatouris to ane vther realme, he geiffis +tame +tair
commissioun contenand certane heydis and articles beirand in    #
substance 
and effect +te purpose of +tair commissioun. Nocht+teles, It    #
is nocht contenit
in +tair commissioun quhat tyme thai sall present +tair         #
commissioun, nor 
quhat garmontis +tai salbe cled withall +tat day +tai vse +tair #
commissioun,
nor +git na vther kynd of cerimoniis quhilkis ar necessar and 
expedient to set furth and decoir +tair commissioun. Sua Iesus  #
Chryst oure 
potent prince, he left his commissioun in his worde and         #
scripture contenand
+te effect and substance of all thingis necessar for mannis     #
saluatioun.
And as towart +te  cerimoniis and maner how thais thingis ar    #
to be vsit, he 
referrit onto his kirk. And quhasumeuir will vse ony v+ter      #
cerimoniis towart 
+te ministratioun of +te sacramentis nor +te kirk hes obseruit  #
evir be perpetuall
<P 161>
successioun of tyme, sen +te tyme of the apostlis to +tir oure  #
dayes, 
+tai ar worthy to be cryit out on be all gude christiane men,   #
according to +te 
doctryne of sanct Paule, sayand [\(1) Cor. 11.\] : "Gif +tair   #
be ony man 
+tat apperis to be contencious, we haif nocht sic ane           #
consuetude, nor +git +te 
kirk of God." - As he wald say: gif ony pryvate man wald steir  #
vp scisme, 
diuisioun, and discorde amangis christiane men, vseand ony      #
vther cerimoniis 
or customes vther nor +te kirk of God hes evir vsit, he is      #
nocht to 
be hard. 
Quhairfoir +gour mischeant ministeris ar to be explodit and     #
repellit 
be all gude christiane men, with +tair new cerimoniis and       #
customes quhilkis 
war nevir obseruit nor vsit in +te kirk of God amangis na       #
christiane men
sen +te fayth first began. 
   (^I.^) I am neirby satiffeit with +gour ansueris towart all  #
+te argumentis movit 
be me incontrar +te mess. Bot I am nocht +git sufficientlie     #
persuadit 
+tat oure salueour offerit his body and blude in sacrifice at   #
his latter supper. 
   (^Q.^) And +ge will mark diligentlie +te diffinitioun and    #
declaratioun of +te 
mess all reddy declarit, +ge haif iust occasioun (conforme to   #
+te scripturis) to 
be persuadit +tairwith. Nocht +te les, to geif +gou ferther     #
persuasioun, +ge sall 
consider +tat oure salueoure In +te latter supper institute     #
ane sacrament, 
quhilk +ge call +te commwnioun, and als +te sacrifice of +te    #
new testament, 
callit +te mess. Sua in +te latter supper he Institute bayth    #
ane sacrament and 
ane sacrifice [\A.\] .
   (^I.^) I vndirstand +tat oure salueour institute +te         #
commwnioun in +te latter 
supper, bot I can nocht vndirstand +tat he institute +te        #
sacrifice of +te mess. 
   (^Q.^) For +te vnderstanding +tairof +ge sall consider +tat  #
+te preistheid and 
sacrifice of Aaron (quhilk was ane bludy sacrifice) ceissit     #
be +te bludy 
sacrifice of oure salueoure on +te croce, quha was +te fyne of  #
+te law [\Ro.
10.\] . Now man +ge consider +tat Iesus Christ oure salueour,   #
knawand +tat +te 
preistheid and sacrifice of Aaron (beand +te sacrifice of +te   #
auld testament)
was to ceiss and tak ane end be his deyth and passioun,         #
Institute ane new 
sacrifice of +te new testament according to +te ordour of       #
Melchisedech.
   (^I.^) I vndirstand +tat all +te sacrifices of +te auld      #
testament ceissit be +te 
sacrifice of oure salueour on +te croce. Bot I do nocht +git    #
consider +tat oure 
salueour institute ane new sacrifice of +te new testament in    #
+te latter supper. 
   (^Q.^) To geif +gou iust occasioun to consider +te samyn, I  #
will +git  as of befoir 
call to rememberance +te wordis of +te latter supper, quhair    #
oure salueour 
gaif command to his apostlis, sayand: "Do +tis in               #
rememberance of me",
be +te quhilkis wordis he commandit his apostlis nocht onelie   #
to eit his 
body and drink his blude, bot als to mak oblatioun of the       #
samyn.
   (^I.^) I vndirstand +tat oure salueour gaif command to his   #
apostlis to eit his 
body and drink his blude, bot I beleif +ge will nocht preif     #
propirlie be +te 
<P 162>
wordis of +te latter supper +tat he commandit to mak oblatioun  #
of his body 
and blude. 
   (^Q.^) I will preif propirlie +tat he maid oblatioun of his  #
body and blude in 
+te latter supper: be +te wordis of +te samyn, sayand [\Luc.    #
22.\] : "Tak +ge, 
eit +ge; This  is my body, quhilk Is gevin for +gou", - or      #
offerit for +gou, bayth 
Is ane in effect.
   (^I.^) It apperis to me +ge rehers the text wrang, for +te   #
text sayis [\(1) Cor.
11.\] : "This is my body, quhilk salbe gevin for +gou". +Tair   #
is ane grit 
difference betuix "salbe gevin for +gou" and "Is gevin for      #
+gou".
   (^Q.^) +ge sall be assurit +tat +tir wordis ar spokkin in    #
+te present tyme (as 
testifeis +te excellent clerk Erasmus) according to +te Greik   #
text, quhilk Is
+te naturale text of +te new testament for +te maist part. 
   (^I.^) Gevand +tat thir wordis war spokkin in +te present    #
tyme, +git +tair Is ane 
difference betuix +tir wordis: "This is my body, quhilk Is      #
gevin for +gou",
and "offerit for +gou".
   (^Q.^) Thay will na man of Iugement or learning mak          #
difference betuix 
+tir wordis "gevin for +gou" and "offerit for +gou" as towart   #
+te effect, albeit 
+te phrase and maneir of speche differis. 
   (^I.^) In case +tair be na difference, quhat will +ge infer  #
of +tat?
   (^Q.^) I will infer my intent, quhilk Is +tat our lorde maid #
oblatioun of his 
body and blude in +te latter supper, and gaif conmand to his    #
apostlis to do 
+te samyn. Forquhy, gif our salueour in +te latter supper had   #
institute onelie 
+te conmwnioun, and nocht ane sacrifice, than had he sayd:      #
"Tak
+ge, eit +ge; This is my body, quhilk is gevin to +gou", and    #
nocht "for +gou",
becaus "gevin to +gou" includis onelie +te commwnioun, and      #
"gevin for 
+gou" includis nocht onelie +te commwnioun bot als ane          #
sacrifice, as +te phrase 
of +te wordis planelie declaris. 
   Attour, +te oblatioun and  sacrifice maid be oure salueour   #
in +te latter 
supper Is ane mair propir commemoratioun and rememberance of    #
+te 
sacrifice of +te croce nor Is +te commwnioun, quhairfoir +te    #
sacrifice of +te 
mess is callit ane sacrifice of commemoratioun. And sua +ge     #
may persaif be 
+te command quhilk oure salueour gaif to his apostlis, sayand   #
"Do +tis in 
rememberance of me", +tat he rather appoinctit +te sacrifice    #
of +te latter 
supper to be ane commemoratioun of his deyth and passioun nor   #
+te 
commwnioun. 
   And +tis may +ge cleirlie persaif +tat oure salueour in +te  #
latter supper 
institute ane sacrament, quhilk Is callit +te commwnioun, and   #
als ane 
sacrifice of commemoratioun callit +te mess.  And sua he        #
institute ane sacrament
and ane sacrifice in +te latter supper. 
   (^I.^) I pray +gou mak +gour argument formalie, +tat I may   #
persaif gif sua be. 
<P 163>
   (^Q.^) I will mak my argument on +tis maneir: 
The lorde gaif command to his apostlis in +te latter supper to  #
do as he did. 
The lorde maid oblatioun of his body and blude in +te latter    #
supper (as Is 
sufficientlie provin be +te plane text). It followis weill      #
+tat +te lorde gaif 
command to his apostlis to do +te samyn, sayand: "Do +tis in    #
rememberance 
of me" [\Luc. 22.\] .
   And to be assurit +tat +tis conclusioun is trew and propir,  #
aggreand with
+te wordis of +te latter supper, I will mak +gou to vndirstand  #
+te samyn be
conferrence of scripturis, as eftir followis. 
   The psalmist [\(ps)al. 109.\] and  als +te apostle sanct     #
Paull [\(He)b. 7.\]
affirmis oure salueour to be ane preist for evir according to   #
+te ordour of 
Melchisedech, quha maid sacrifice and oblatioun of breid and    #
wyne onto
God, as +te scripture planelie techis vs [\Gen. 14.\] . Now     #
will I ressone on 
+tis maneir: Reid all +te evangell quha pleissis, he sall find  #
in na place of +te
evangell quhair oure salueoure vsit +te preistheid of           #
Melchisedech, declarand 
him self to be ane preist according to +te ordour of            #
Melchisedech,
bot in +te latter supper, quhair he maid oblatioun of his       #
precious body and 
blude vnder +te forme of breid and wyne prefigurate be +te      #
oblatioun of 
Melchisedech [\(Cy)prianus, lib (2.) Epistola 3.; (A)mbros.,    #
lib. (4) De
Sacramentis, (c)a. 3.; (A)ugust., lib. (1)7. De Ciuita. (D)ei,  #
ca 17.;
(L)utherus in (p)sal. 109.\] . Than ar we compellit to affirme  #
+tat oure 
salueour maid oblatioun of his body and blude in +te latter     #
supper, or ellis 
he was nocht ane preist according to +te ordour of              #
Melchisedech, quhilk Is 
expres aganis +te scripture [\(P)sal. 109.; Heb. 7.\] .
   (^I.^) Sua beand +tat Melchisedech maid oblatioun of breyd   #
and wyne onto
God, +gour argument hes grit apperence. 
   (^Q.^) The scripture declaris +te samyn sua planelie as It   #
leiffis na place of 
dout [\Gen. 14.; (H)ierom. in Psal. 109.; Aug., lib 16. De      #
Ciuitate Dei, ca.
(2)2.; (T)heophilac., (de) Epistola ad Heb., (c)a. 5.;          #
(A)rnobius in (P)sal.
109.; Beda in (M)arc. lib. (4.) ca. 14.;...sa. 26.\] . Ferther  #
+ge sall consider 
+tat, lyk as ane tre haiffand +te leiffis dilatate and spred,   #
+te sone schynand 
+tairapon, everie leif of +te tre castis ane vmbre              #
correspondent +tairto, And 
everie vmbre of +te tre has ane leyf correspondent to It, Sua   #
It is +tat everie
figure of +te auld testament has sum place of +te new           #
testament correspondent 
+tairto, and euery misterie of +te new testament has sum place  #
of +te auld 
testament correspondent to It. As be exemple, Thair is na dout  #
bot +te 
sacrifice of +te paschale lamb was ane figure of +te sacrifice  #
of +te lordis
body on +te croce [\B.\] . Nocht+teles, +tat figure was nocht
correspondent in all partis to It +tat was done apon the        #
croce, bot rather 
to It +tat was done in +te latter supper. For quhy, we reid     #
[\Exod. 1(2.)\]
<P 164>
+tat +te lamb was offerit in sacrifice be +te Hebreanis in      #
recordatioun of +te 
benefice be +te quhilk +te peple of Israell war deliuerit fra   #
+te seruitude of 
Pharao and +te bringin out of Egipt. Bot +te sacrifice of the   #
croce was nocht
ane recordatioun of ony benefice, bot It was +te self           #
benefice, +te samyn self 
liberatioun fra syn, +te samyn self redemptioun fra +te         #
captiuite of +te devill.
Quhairfoir It was necessar +tat be +te Immolatioun of +te       #
paschale lamb
ane v+ter Immolatioun, besydis It done on +te croce, suld be    #
signifeit, +te 
quhilk in +te latter supper was done [\Luc. 22.; 1. Cor.        #
1(1.)\] .
   Than man we conclude (conforme to +te scripturis) +tat, lyk  #
as +te sacrifice 
of +te paschale lamb was ane commemoratioun of +te benefice     #
and gudenes
of almychtie God towart +te peple of Israell, quhair +tai war   #
deliuerit fra +te 
seruitude and tyrannie of Pharao, Evin sua Is +te sacrifice of  #
+te lordis body
in +te latter supper, callit +te mess, ane perpetuall           #
commemoratioun and
rememberance of +te grit gudenes of almychtie God, quhair he    #
deliuerit +te 
haill warld fra +te tyrannie and seruitude of +te devill be     #
+te sacrifice on +te 
croce. And sua +te sacrifice of the croce and +te sacrifice of  #
+te mess in all 
partis ar correspondent to +te figure and sacrifice of +te      #
paschale lamb.
   Attour, It is sure +tat Iesus Christ our salueour come to    #
fulfill +te law,
nocht to brek +te law [\Math.5.\] . It was commandit be +te law #
[\Exod.
1(2.)\] to mak oblatioun of the paschale lamb afoir It was      #
eittin. Sua It was 
necessar +tat oure salueour had first maid oblatioun of his     #
body
afoir he gaif +te samyn to be eittin, to +te effect +tat +te    #
verite suld correspond
to +te figure. Quhairfoir we ar compellit to affirme +tat oure  #
salueour maid 
oblatioun of his body in +te latter supper afoir he gaif +te    #
samyn to be eittin,
or ellis +te verite was nocht correspondent to the figure,      #
quhilk is aganis all 
verite. And +tis may +ge cleirlie persaif +tat +te paschale     #
lamb was nocht onelie 
ane figure of +te sacrifice of +te croce, bot ane mair expres   #
figure of +te sacrifice
of +te mess [\B.1.\] , as is sufficientlie provin.
   (^I.^) I think +tat +te figuris of +te auld testament ar     #
nocht sufficient confirmatioun
of materis of fayth conserning +te new testament [\B. 2.\] .
   (^Q.^) +ge think all wrang, becaus +gour thocht Is aganis    #
+te scripture. Dois 
nocht oure salueour [\Math. 12.\] confirme his bureing till     #
indure thre 
dayes and thre nychtis be +te figure of Ionas +te prophet?      #
Dois nocht Peter 
[\(1.) Pet. 3.\] preif baptym necessar be +te figure of +te     #
Ark of Noe,
affirmand all +tame to haif perissit quhilkis war out of It?    #
Lykwyse Paull
[\(G)alat. 4.\] callis to rememberance +te tua sonnis of        #
Abraham to haif 
signifeit +te tua testamentis. This we may persaif +te          #
speciall materis of oure 
fayth contenit in +te new testament to be  confirmit be +te     #
figuris of +te auld 
testament. 
   (^I.^) I am sufficientlie satisfeit with +gour conferrence   #
of scripturis, bayth 
<P 165>
auld testament and new, and thinkis +tame propir to +te         #
purpose. Nocht+teles,
I am desyrous to knaw be quhat vther menis and way +ge will     #
persuade 
+tat oure salueour institute +te sacrifice of +te mess in +te   #
latter supper. 
   (^Q.^) I will persuade +te samyn be +te vniuersale doctryne, #
interpretatioun, 
and consent of +te auld anceant fatheris Interpretouris of +te  #
scripturis of 
almychtie God, bayth Greikis and Latinistis, to gidder with +te
deliberatioun of +te maist anceant and notable generall         #
consellis quhilkis
evir hes beyn sen +te fayth began. 
   (^I.^) Think +ge +tat +te doctryne and Interpretatioun of    #
+te auld wrytaris concerning
+te misterie of +te supper of +te lorde Is sufficient to        #
persuade +te 
sacrifice of +te mess?
   (^Q.^) Treulie, I am perswadit be invincible ressouns,       #
quhilkis ar aggreable
with +te scripturis of almychtie God [\Luc. 24.; Io. 16.\] ,    #
+tat +te auld 
wrytaris (specialie thais quhilkis war disciplis to +te         #
apostlis) had +te trew 
mynd and vnderstanding of +te misteriis of +te scripture,       #
specialie of +te 
wordis of +te latter supper, quhairby +tai vnderstude +te       #
sacrifice of +te mess [\A.\] .
   (^I.^) I pray +gou lat me heir +gour ressonis. 
   (^Q.^) +ge sall consider +tat eftir +te ascentioun of oure   #
salweour +te spreit of 
verite enterit in +te hartis of the apostlis [\Luc. 24.;        #
Io. 16.\] , gevand +tame 
full instructioun of all places of scripture quhair oure        #
salueour had spokkin 
in parabolis, and all vtheris misteriis of +te scripturis       #
concerning oure fayth 
and trew vndirstanding of +te samyn [\Ireneus, (lib.) 3., ca.   #
3.\] . Now man 
+ge vnderstand +tat, lyk as +te spreit of verite gaif           #
instructioun to +te apostlis
of all +te misteriis of +te scripturis, Sua did +te apostlis    #
geif instructioun to 
+tair disciplis of all +te misteriis of +te scripturis          #
necessar to be knawin for 
ane christiane mannis saluatioun: quha war +te prymatywe kirk   #
(as I wald 
say), +te begynnaris of +te faythfull congregatioun             #
Immediatlie nixt to +te 
apostlis. Quhairfoir, quhen sumeuir questioun is for +te        #
vndirstanding of 
+te misteriis of +te scripture, specialie +te sacramentis and   #
+te rycht 
vse of +tame ( quhilkis but dout ar +te maist profund           #
misteriis in all +te 
scripturis), It is ane assurit way to haif recours to +te auld  #
anceant wrytaris, 
specialie thais quhilkis war disciplis to +te apostlis and      #
martyris for +te fayth
of Iesus Christ, to haif trew instructioun bayth of +te         #
sacramentis and of +te 
rycht vse of +tame, as +te kirk of God has evir techit vs be    #
perpetuall 
successioun of tyme, sen +te tyme of +te apostlis to +tir oure  #
dayes, conforme 
to +te doctryne and interpretatioun of +te scripture maid be    #
+tame quha war
disciplis to +te apostlis, and als conforme to +te              #
deliberatioun of +te generale 
consellis (dewlie convenit), to quhom It appertenis to tak      #
ordour In all 
materis doutsum concerning +te fayth, conforme to +te           #
scripture. 
<P 166>
   (^I.^) I think it (treulie) in my conscience to be of verite #
+tat +te disciplis of 
+te apostlis had +te trew vndirstanding of all +te misteriis    #
of +te scripturis 
necessar to be knawin for ane christiane mannis saluatioun,     #
specialie of +te 
profund misterie of +te supper of +te lorde, quhair of Is       #
gadderit the sacrifice
of +te mess. Quhairfoir I am desyrous to knaw +te sayingis of   #
+te auld
writaris (specialie of thais quhilkis war disciplis to +te      #
apostlis) towart the 
mess, and gif +tai mak mentioun of It into +tair werkis. [\B.\]
   (^Q. Ignacius^) (quha was sanct Iohnis disciple) sayis       #
[\(Ig)nacius, (Episto)la
ad (Sm)irnenses.\] : "It is nocht leifful to offer, nor to mak  #
sacrifice, nor 
say mess, without +te bischopis authorite or consent."          #
Hidderto  Ignacius.
   (^Clemens^) (quha was sanct Peters disciple) wrytis on +tis  #
maneir [\Clemens,
(E)pistola 2. ad (Ia)cobum Fra(tr)em Dominj.\] : "Nane of +te   #
preistis sall
say mess in his parrochin, nor baptize, nor do ony vther        #
thing, without 
permissioun of +te bischop. Thir sayingis +te apostlis ressauit #
of +te 
lorde and gaif to ws, and we teche +te samyn to +gou, and       #
commandis +gou 
to hald and teche +te samyn to all men without reprehensioun."  #
Hidderto 
Clemens.- Mark how +tir disciplis of +te apostlis makis         #
mentioun  of +te 
mess. 
   (^Alexander^) (quha was martyrit for +te fayth of Iesus      #
Christ fouretene
hundreth thretty nyne +geiris bypast) writis on +tis maneir     #
[\Alexander, 
4., (Ep. 1.)\] : "Oure lordis passioun is to be rehersit in all #
solemniteis of 
+te mess.  With sic sacrifice +te lorde is delytit and          #
pacifeit [\A. 1.\] , and 
will forgeif grit synnis. For amangis all sacrifices +tair can  #
be na thing gretar
+tan oure lordis body and blude; +tair is na sacrifice bettir   #
nor +tis. This 
excellis all vtheris, quhilk man be offerit onto +te lorde      #
with ane pure 
conscience and ressauit with ane cleyn mynd and worschippit     #
with all 
men." [\A. 2.\] Hidderto Alexander.- Mark how +tis godlie       #
martyr 
affirmis +te mess to be ane sacrifice for syn, and als to be    #
worschippit with
all men. 
   (^Ireneus^) (Polycarpus disciple, quha was disciple to sanct #
Iohne +te evengelist,
and martyrit for +te fayth of Iesus Christ threttene hundreth   #
fourescoire
fywe +geiris bypast) writis on +tis maneir [\Ireneus, (lib.)    #
4., ca. (17.)\] :
"Christ tuke breid and gaif thankis, sayand 'This is my body',  #
and tuke +te 
chalice of wyne and confessit it to be his blude [\Luc. 22.; 1. #
Cor. 11.\] ,
and techit ane new sacrifice of +te new testament, quhilk +te   #
kirk rasaifand 
of +te apostlis offerit onto God in all +te haill warld."       #
Hidderto Ireneus.-
Mark how this godlie marthir affirmis +tat oure salueour in     #
+te latter supper 
techit ane new sacrifice of +te new testament, quhilk +te kirk  #
ressauit of +te 
apostlis. 
   (^Cypriane^) (quha was martyrit for +te fayth of Iesus       #
Christ tuelf 
<P 167>
hundreth fourescoir sextene +geiris bypast) wrytis on +tis      #
maneir [\Cypria(ne,) 
Epistola (3.), lib. 2.\] : "Gif oure lorde Iesus Christ - and   #
God him self -
be +te hie preist of God +te Father and be him self did first   #
offer ane sacrifice
to God +te Father, and has commandit +te samyn to be done in    #
rememberance 
of him [\(Lu)c. 22.; (1.) Cor. 11.\] , +tat preist is veralie   #
Christis vicare 
quhilk dois follow +tat thing quhilk Christ hes done."          #
Hidderto Cypriane. 
And als he affirmis +tat Christ Is +te authour and techear of   #
+te sacrifice of 
+te mess.
   (^Chrisostome,^) ane anceant Greik wrytar and doctour Alevin #
hundreth 
fiftie [{and{] sevin +geiris bypast, writis on +tis maneir      #
[\(C)hrisosto., (Ho)m.
2. (in) 2. Timoth. (ca.) 1.\] : "Christ has preparit ane mekle  #
mair 
wondirfull and magnificent sacrifice, bayth quhen he changeit   #
+te sacrifice 
It self and als quhen he did command him self to be offerit in  #
sted of 
brutale beistis, quhilkis war offerit in +te auld law."         #
[\(Lu)c. 22.; (1) Cor.
11.\] Hidderto Chrisostome. He wrytis in ane vther place        #
[\(ca.) 4. De 
(Di)gnitate (Sac)erdotali, (lib.) 3\] , sayand: "O grit gude    #
will of God
towart vs! O miracle! He +tat sittis apon +te rycht hand of     #
+te Father in 
hevin abuif is contenit in mennis handis in tyme of +te         #
sacrifice." Alsua he 
sayis in ane vther place: "Do we nocht offer sacrifice daylie?  #
We do offer, 
bot doing it in rememberance of Christis deyth [\(Lu)c. 22.;    #
(1) Cor. 11.\] .
And +tis hoist is ane, nocht mony [\(He)b. 9. et (10).\] . How  #
is it ane, and 
nocht mony? And +tat oblatioun was anis offerit in to hevin.    #
Bot +tis 
sacrifice is ane exemple of +tat. We do  offer +te samyn self   #
thing. We offer 
nocht +te day ane lamb (Christ) and +te morne ane vther, bot    #
evir +te samyn
self thing. Quhairfoir +tis sacrifice is ane; or ellis, be      #
+tat ressone +tat it is 
offerit in mony places, ar +tai mony Christis? Na thing les,    #
bot thair is ane
Christ oure all quhair, being heir all haill and thair all      #
haill: ane body.
For as  +tat quhilk is offerit In everie place is ane body,     #
evin sua it is ane 
sacrifice. Bot he is oure bischop, quhilk offerit ane sacrifice
makand vs cleyn. We do offer +te samyn, and +tat quhilk was     #
than offerit 
can nocht be now conswmat." Hidderto Chrisostome, oute of       #
quhais 
wordis mony notable lessouns may be collectit In contrar +te    #
railling 
ressoning and mischeant mokrie off vane men in +tir dayes       #
aganis +te mess. 
   (^Ambrose,^) ane anceant doctour approvin be +te kirk of     #
God, Alevin 
hundreth threscoir and sextene +geiris bypast, wrytis on +tis   #
maneir 
[\Ambrosius, (in) Psal. 38.\] : "We haif seyn +te prince of     #
princis cum
onto vs, we saw him and hard him offer for wss his blude. Lat   #
vs, preistis, 
follow as we may offer sacrifice for +te peple, althocht we be  #
waik be oure 
deserving, +git we ar honorable throucht +te sacrifice          #
[\A. 1.\] . For albeit 
Christ is nocht seyn to be offerit, nevir +teles he is offerit  #
apon +te erth quhen 
<P 168>
his body is offerit. +ge, he is declarit planelie to offer it   #
in vs, quhais wordis
makis halie +te sacrifice quhilk Is offerit. Hidder to Ambrose.
   (^Augustyne,^) ane excellent doctour approvin be +te kirk,   #
alevyn hundreth
fiftie sex +geiris bypast, reprevit Aerius as ane heretyk       #
[\August., li(b. de)
Heres. Heres. (53.)\] , becaus he said (as mony sayis now of    #
sobir knawlege)
+tat men suld nocht pray for +te deid nor offir sacrifice for   #
+tame. He wrytis 
+tis concerning +tat mater [\In Enchirid(ion), ca. 110.\] :     #
"It is nocht to be 
denyit +tat +te saullis of men departit ar relevit throucht     #
+te godlines of +tair
freyndis on lyf, quhen +te sacrifice of oure mediatour Christ   #
Is offerit for
+tame." Hidderto Augustyne. He wrytis in ane v+tir place        #
[\Sermo 11, De 
Sacra...\] , sayand: "Quhen +te sacrifice of +te altare or      #
almous is offerit 
for +te deid quhilkis war baptizate, +tai ar thankis gevin for  #
+tame +tat be 
verray gude peple; and for +tame quhilkis ar nocht verray       #
evill, +tai ar 
propiciatiouns or purchasingis of mercy and favour of God." He  #
writis in 
ane vther place [\A.2.; Sermo 32, De Verbis A(postoli.)\] ,     #
sayand: "It is 
nocht to be douttit bot +te saullis departit ar helpit be +te   #
halie 
kirkis  prayeris and +te sacrifice of saluatioun and almous,    #
quhen +tai ar 
gevin for +tame at God suld deill mair mercifullie with +tame   #
+tan thair
synnis had deserwit". Hidderto Augustyne. - Mark how +tis       #
godlie doctour 
and bischop affirmis +te sacrifice of +te mess to be            #
propiciatorie and helplyk
for thais +tat be departit. 
   According to +te samyn wrytis ane excellent and anceant      #
father, (^Tertuliane^) ,
thretteyn hundreth fourescoir and sexteyn +geiris bypast        #
[\(Ter)tulianus,
(C)orona Militis.; (O)bet mess.\] : "We mak oblatioun, for      #
thais 
quhilkis ar departit, +geirlie +te day of +tair departing."     #
[\B.\] Hidderto 
Tertuliane. 
   (^Gregour,^) ane godlie doctour approvin be +te kirk of God, #
nyne hundreth 
threscoir +geiris bypast, writis on +tis maneir [\Gregorius     #
Magnus, Hom.
(37). in Evang.\] : "Lat ws send (brethir) onto God oure        #
messingeris be 
weiping, gevin almous, and offering of +te halie hoistis. For   #
+te sacrifice of 
+te halie altare, offerit vp with weiping and devotioun of      #
mynd, dois singularie
help onto oure absolutioun fra sin. For als oft tymes as we     #
offer onto 
him +te sacrifice of his passioun, sua oft do we repair and     #
apply to vs his 
passioun for oure absolutioun." Hidderto Gregour.- Mark how     #
+tis godlie 
doctour dois affirme +te fructis of Christis deyth and          #
passioun to be applyit 
be +te sacrifice of +te mess. 
   Gif I wald call to rememberance all +te sayingis of +te      #
godlie fatheris 
quhilkis treittis according +tis purpose, (^oure colloquium^)   #
and ressoning suld
exceid +te boundis and grow to ane grit werk. Quhairfoir, will  #
we now 
schortlie reherss +te sayingis of +te maist notable generale    #
consellis towart 
this purpose. 
<P 169>
   (^The consel Nicene,^) quhylk was +te first generale concell #
eftir +te tyme of +te 
apostlis, approvin in all ageis, tuelf hundreth tuenty sex      #
+geiris bypast 
[\Histo. Trip., (lib.) 2., ca. 1.\] , writis and sayis on +tis  #
maneir: "Disponand
oure selfis onto +te godlie table, lat vs nocht luke            #
sclendirlie apon +te breid 
and coupe set befoir vs, bot lat vs lift vp our mynd be fayth,  #
vndirstanding 
in +tat halie table to be +te lamb of God taikand away +te      #
synnis of +te warld, 
offerit be +te preistis without blude. And we, ressaifand       #
veralie his preciouse 
body and blude, aucht to beleif +tame to be +te plege of oure   #
resurrectioun."
[\A.\] Hidderto +te concell.
   (^The generall^) concell haldin at Ephesus alevin hundreth   #
tuenty aucht 
+geiris bypast (quhair into wass condempnit +te errour of       #
Nestorius) wrytis 
on +tis maner [\Concilium Ephesin(um)\] : "We do offer ane      #
vnbludy 
sacrifice. Alsua we cum onto +te halie sacrament, and ar maid   #
halie beand 
part takaris of +te halie body and blude of Iesus Christ,       #
quhilk wass maid 
redemar of vs all: nocht ressaifand It as conmwne flesche (God  #
forbid
+tat), nor as +te flesche of ane man maid halie and Iwnit       #
onto +te Sone of God
be ane vnite of  worthines or ellis as being ane mansioun  of   #
God, bot as +tat 
quhilk veralie geifis lyf onto mennis saull and was maid        #
propir onto Goddis 
awin Sone him self." Hidderto +te concell. - Mark how +tir tua  #
anceant
concellis dois appreif +te sacrifice of +te mess, and als +te   #
reale presence of +te 
lordis body in +te sacrament of +te altare. 
   (^I.^) Treulie, +te sayingis of +te auld wrytaris, and als   #
+te sayingis of +te 
generale concellis ar verray propir for +gour purpose           #
concerning
+te sacrifice of the mess.  Quhairfoir I wald pray +gou +tat    #
+ge will mak ane 
schorte rehers of +te effect and substance of +gour ressoning,  #
specialie 
declarand +te forme of +gour confirmatiouns, quhilk wilbe ane   #
grit eiss for 
my memorie. 
   (^Q.^) For satisfactioun of +gour desyr, +ge sall consider   #
+tat +te markispoinct 
of oure ressoning is to knaw gif +te mess be ane sacrifice      #
Institute be Iesus
Christ oure salueour in +te latter supper. For +te mair perfyt  #
vnderstanding 
of +te samyn I diffinit +te mess; and to preif +te              #
diffinitioun +tairof, I groundit
me apon +te wordis of +te latter supper, quhair oure salueour   #
gaif command 
to his apostlis - and all vtheris faythfull ministeris in his   #
kirk - to offer his 
body and blude in sacrifice, sayand [\Luc. 22.\] : "Do +tis in  #
rememberance 
of me." And to be assurit +tat +tis is +te trew mynd and        #
vndirstanding 
of +te wordis In the latter supper:
   (^First^) I callit to rememberance the sayingis of +te       #
prophet Malachie
[\Mala. 1.\] , quhairby we ar instructit +tat +te sacrifice of  #
+te auld testament 
(quhilk was according to +te ordour of Aaron) ceissit and ane   #
cleyn sacrifice 
succedit in +te place of It, institute be oure salueour in +te  #
latter supper, 
<P 170>
quhilk is +te sacrifice of +te new testament according to +te   #
ordour of Melchisedech,
callit +te mess. 
   (^Secundlie,^) I confirmit +te wordis of +te latter supper   #
and als +te sayingis of 
+te prophet Malachie to be vndirstand as said is be +te wordis  #
of the apostle
sanct Paull [\Heb. 7.\] , and als +te sayingis of +te prophete  #
Dauid [\Psal. 
109.\] , quhair +tai do affirme oure salueour to be ane preist  #
according to 
+te ordour of Melchisedech, be quhais sayingis we ar compellit
to affirme +tat oure salueour offerit his body and blude vnder  #
+te formes of 
breyd and wyne in +te latter supper, or ellis he was nocht ane  #
preist according 
to +te ordour of Melchisedech. 
   (^Thridlie,^) we confirmit +te mess to be ane sacrifice be   #
+te figure of +te 
paschale lamb [\Exod. 12.\] , quhilk was nocht onelie ane       #
figure of +te 
sacrifice of redemptioun maid on +te croce, bot als ane figure  #
of +te sacrifice 
of commemoratioun institute be oure salueour in +te latter      #
supper [\Math. 
26.\] .
   (^Feirdlie,^) we confirmit be diuers testimoniis of +te new  #
testament [\1.
Pet. 3.; Galat. 4.\] +te figuris of +te auld testament to be    #
sufficient confirmatioun
of +te sacrifice of +te mess, lyk as +tai ar sufficient         #
confirmatioun 
of vtheris misteriis concerning +te fayth.
   (^Fiftlie,^) we confirmit +te sacrifice of +te mess be +te   #
Interpretatioun of +te
scripturis according to +te doctryne of +te auld fatheris. 
   (^Sextlie,^) be Invincible ressouns aggreable with +te       #
scripture [\Luc. 24.; 
Io. 10; Ireneus, (lib.) 3., ca. 3.\] we previt +te              #
interpretatioun of +te auld 
fatheris towart +te supper of +te lorde to be sufficient        #
confirmatioun and 
preif of +te sacrifice of +te mess. 
   (^Last^) of all, we confirmit +te sacrifice of +te mess be   #
+te deliberatioun and 
sayingis of +te maist notable generall concellis                #
[\Concili(um) Nicenum, 
Concili(um) Ephesin(um)\] quhilkis evyr hes bene sen +te tyme   #
of +te 
apostlis, to quhome It appertenis (deulie convenit) to tak      #
ordour in all 
materis doutsum concerning +te fayth. 
   And sua I beleif +tat +tir confirmatiouns ar sufficient to   #
preif +tat +te mess 
Is ane sacrifice according to +te ordinance and institutioun    #
of Iesus Christ 
oure salueour in +te latter supper. Gif +tair be ony man        #
offendit 
with +tir sayingis and ressouns, lat +tame mark +te place or    #
testimonie of 
scripture allegeit or applyit be me Impropirlie for             #
confirmatioun of +tis 
caus, and mak +te redar to vndirstand +te samyn be o+teris      #
scripturis and 
ressouns propirlie allegeit and applyit in +te contrar.
   (^I.^) I persaif, quha evir will Impung +gour sayingis       #
towart +te confirmatioun 
of +te sacrifice of +te mess, thai sall nocht haif +gou onelie  #
to +tair partie, bot 
als +tai sall haif thais quhilkis war disciplis to +te          #
apostlis, to gidder with +te 
<P 171>
rest of +te anceant fatheris and generale concellis to be in    #
+tair contrar, quhilk 
is na litle mater to ony pryvate man to attempt, specialie      #
quhair questioun 
is for +te vndirstanding or +te profund misteriis of +te        #
scripture. Nocht+teles, 
I will speir +git ane questioun at +gou, albeit It be           #
Impertinent to +te purpose, 
sua +ge will nocht be offendit. 
   (^Q.^) Treulie, brother, I lyk nocht digressiouns, specialie #
in sa wechtie ane 
mater as we haif in hand. Nocht+teles, I will heir +gour        #
questioun.
   (^I.^) Quhat is +te caus of +tis grit variance of opinioun   #
quhilk is rissyn 
laitlie amangis christin men for maters of the fayth? [\B.\]
   (^Q.^) +gour questioun is mair difficle to anser to nor ony  #
questioun +git 
proponit; It comprehendis sua mony heidis. 
   (^I.^) I heir say +tat preistis, monkis and freiris, and +ge #
abbottis, priouris, and 
bischoppis hes bene +te first Inventaris of +tis dangerous      #
danse cumin 
amangis vs temporale men, sua +tat +ge kirkmen has +te haill    #
wyte of all +te 
cummyr amangis vs temporale men for +te fayth. 
   (^Q.^) +ge sall wit +tat thare Is kirkmen evin as Iudas was  #
ane apostle, sua 
+tat +te speciall caus, eftir my Iugement, of all kynd of       #
variance in 
religioun and mischeif amangis christiane men for +te fayth,    #
Is +tat princis 
has vendicat dispositioun of benefices, disponand +tame to      #
vnqualifeit men 
ass temporale revarde. Haif we nocht seyn in oure dayes Ane     #
bletour stert 
vp to be ane bischop, Ane awn to be ane abbote, Ane pultroun    #
to be ane 
priour, ane pelour to be ane persone, Ane veill to be ane       #
vicar, Ane kow 
to be ane curate? Quhen sic monstruous ministeries, blindit     #
in Ignorance,
drownit in lustis, ar appoinctit to haif authorite in +te kirk  #
of God, quhat wonder
is it +tat +te warld be confundit with hereseis, factioun, and  #
opinioun as it 
is? For I dar bauldlie say: sua lang as we haif sic pestilent   #
precheouris to 
be oure pastouris, sic Ignorant awns to be oure abbottis, sic   #
prowd pultrouns 
to be oure priowris - quha, vnder +te pretense of +te liberte   #
of +te 
evangell, seikis onelie +te liberte of +tair flesche, takand    #
na thocht to subuert
+te haill ordour, policie, and religioun of christindome sua    #
+tai may suage 
+tair insaciable sensualite -, sa lang sall +tair nevir be gude #
ordour nor 
quietnes in +te kirk of God. As to me, I will say na thing,     #
bot thankis to God 
+tair is nane sic in +tis realme, as +te experience daylie      #
techis vs.  Lat vs +tairfoir
returne to oure purpose. 
   (^I.^) I can say na ferther to +tis purpose pertenand to +te #
mess presentlie. 
Bot I pray God, gif all thais in +tis realme quhilkis ar        #
perturbate with 
factioun and opinioun had harde and vnderstude oure ressoning,  #
+tan, I 
think, +tair suld nocht be sa mony criaris oute aganis +te      #
blissit sacrifice of 
+te mess, calland It Idolatrie, nocht knawand quhat +te mater   #
menis. 
   (^Q.^) I will geif +gou ane persuasioun contenand thre       #
heidis, quhairby
<P 172>
+ge salbe assurit +tat +te mess is nocht Idolatrie. (^The^)     #
first heid salbe
groundit on +te auld testament. (^The^) secund heid on +te new  #
testament. (^The^) 
thrid on ane notable doctryne set furth be ane anceant wrytar   #
callit 
(^Vincentius^) Lirinensis, alevin hundreth +geir syne and mair. 



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