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DA  750   .M3  1835 
Winzet,  Ninian,  1518-1592. 
Certane  tractatis  for 
ref ormatioun  of  doctryne 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/details/certanetractatisOOwinz 


CERTANE  TRACTATIS 


FOR  REFORMATIOUN 


OF  DOCTRYNE  AND  MANERIS 


IN  SCOTLAND. 
BY  NINIANE  WINZET. 


M.D.LXII— M.D.LXIII. 


REPRINTED  AT  EDINBURGH. 
M.DCCC.XXXV. 


PRESENTED  TO 

THE  MAITLAND  CLUB 

BT 

JOHN  BLACK  GRACIE. 


\ 


THE  MAITLAND  CLUB. 


M.DCCC.XXXV. 


THE  RIGHT  HONOURABLE 

THE  EARL  OF  GLASGOW, 

PRESIDENT. 

HIS  ROYAL  HIGHNESS  THE  DUKE  OF  SUSSEX. 
ROBERT    ADAM,  ESQ. 
JOHN  BAIN,  ESQ. 
5  ROBERT  BELL,  ESQ. 

SIR  DAVID  HUNTER  BLAIR,  BART. 
BERIAH  BOTFIELD,  ESQ. 
WALTER  BUCHANAN,  ESQ. 

THE  MOST  NOBLE  THE  MARQUIS  OF  BUTE. 
10  ALEXANDER  CAMPBELL,  ESQ. 

ARCHIBALD  CAMPBELL,  ESQ. 

THE  HONOURABLE  LORD  JOHN  CAMPBELL. 

JOHN  DONALD  CARRICK,  ESQ. 

THE  HONOURABLE  LORD  COCKBURN. 
15  JAMES  DENNISTOUN,  ESQ. 

JAMES  DOBIE,  ESQ. 

RICHARD  DUNCAN,  ESQ.,  TREASURER. 


WILLIAM  JAMES  DUNCAN,  ESQ. 

JAMES  DUNLOP,  ESQ. 
20  JOHN  DUNLOP,  ESQ. 

JAMES  EWING,  ESQ. 

KIRKMAN  FINLAY,  ESQ. 

THE  REV.  WILLIAM  FLEMING,  D.D. 

WILLIAM  MALCOLM  FLEMING,  ESQ 
25  JOHN  FULLARTON,  ESQ. 

JOHN  BLACK  GRACIE,  ESQ. 

THE  RIGHT  HONOURABLE  THOMAS  GRENVILLE. 
JAMES  HILL,  ESQ. 
LAURENCE  HILL,  ESQ. 
30  GEORGE  HOUSTOUN,  ESQ. 
JOHN  KERR,  ESQ. 

ROBERT  ALEXANDER  KIDSTON,  ESQ. 

GEORGE  RITCHIE  KINLOCH,  ESQ. 

JOHN  GIBSON  LOCKHART,  ESQ. 
35  ALEXANDER  MACDONALD,  ESQ. 

WILLIAM  MACDOWALL,  ESQ.,  VICE  PRESIDENT. 

THE  VERY  REV.  DUNCAN  MACFARLAN,  D.D. 

ANDREW  MACGEORGE,  ESQ. 

ALEXANDER  MACGRIGOR,^ESQ. 
40  GEORGE  MACINTOSH,  ESQ. 

DONALD  MACINTYRE,  ESQ. 

JOHN  WHITEFOORD  MACKENZIE,  ESQ. 

ALEXANDER  MACNEILL,  ESQ. 

JAMES  MAIDMENT,  ESQ. 
45  THOMAS  MAITLAND,  ESQ. 

WILLIAM  MEIKLEHAM,  ESQ. 

WILLIAM  HENRY  MILLER,  ESQ. 


WILLIAM  MURE,  ESQ. 

ALEXANDER  OSWALD,  ESQ., 
50  JOHN  MACMICHAN  PAGAN,  ESQ 

WILLIAM  PATRICK,  ESQ. 

EDWARD  PIPER,  ESQ. 

ROBERT  PITCAIRN,  ESQ. 

JAMES  CORBET  PORTERFIELD,  ESQ. 
35  HAMILTON  PYPER,  ESQ. 

PHILIP  A.  RAMSAY,  ESQ. 

JOHN  RICHARDSON,  ESQ. 

WILLIAM  ROBERTSON,  ESQ. 

ANDREW  RUTHERFURD,  ESQ. 
60  JAMES  SMITH,  ESQ. 

JOHN  SMITH,  ESQ. 

JOHN  SMITH,  ESQ.,  YOUNGEST,  SECRETARY. 

WILLIAM  SMITH,  ESQ. 

MOSES  STEVEN,  ESQ. 
65  SIR  MICHAEL  SHAW  STEWART,  BART. 

DUNCAN  STEWART,  ESQ. 

SYLVESTER  DOUGLAS  STIRLING,  ESQ. 

JOHN  STRANG,  ESQ., 

THOMAS  THOMSON,  ESQ. 
70  W.  B.  D.  D.  TURNBULL,  ESQ. 

PATRICK  ERASER  TYTLER,  ESQ. 

ADAM  URQUHART,  ESQ. 

SIR  PATRICK  WALKER,  KNIGHT. 

WILSON  DOBIE  WILSON,  ESQ. 


LIFE  OF  NINIAN  WINZET. 


During  the  ascendancy  of  Cardinal  Beaton,  attempts  were  made  with  a 
high  hand  to  arrest  the  progress  of  reformed  opinions  in  Scotland  ;  and 
after  the  downfall  of  that  ambitious  prelate,  in  1546,  if  sanguinary  mea- 
sures were  less  frequently  resorted  to,  it  was  not  owing  to  any  change  in 
the  character  or  spirit  of  the  Romish  priesthood.  Still  it  is  singular 
that  no  efforts  on  their  part  should  have  been  made  to  direct  the  spirit  of 
inquiry  which  was  then  making  daily  progress,  by  instructing  the  people 
in  religious  knowledge  ;  and  that  the  force  of  argument  should  have  been 
altogether  neglected  as  a  means  of  preventing  the  spread  of  "  heresy.'*^ 

At  the  subsequent  period  of  the  Reformation,  there  were  also  but  few 
of  the  Catholic  clergy^  who  made  themselves  conspicuous  either  by  their 


1  The  reading  of  the  Scriptures  in  the  vernacular  tongue  had  been  allowed  in  1543,  but 
that  permission  was  soon  withdrawn ,  and  it  is  not  knoAvn  that  any  work  appeared  in  Scot- 
land calculated  to  instruct  the  people  in  religious  knowledge,  prior  to  1552.  In  August  that 
year  was  published  the  work  usually  called  "  Hamilton's  Catechism/'  from  having  been  set 
furth/' — that  is,  printed  "  be  the  command  and  at  the  expensis  of  the  most  Reverend  Father 
in  God,  Johne  Archbishop  of  Sanct  Andrews."  It  is  entitled  The  Catechisme,  That  is 
to  say,  ane  commone  and  catholik  instructioun  of  the  Christin  pepill  in  materis  of  our  catho- 
lik  faith  and  religioun,  quhilk  na  gud  Christin  man  or  woman  sulci  misknam  and  it  evinced 
a  commendable  design  on  the  part  of  the  Romish  clergy  to  instruct  the  Christian  pepill 
in  the  faith  and  law  of  God,  agreabill  in  all  points  to  the  catholyk  veritie  of  Halic  kirk." 

^  The  only  controversial  writer  among  the  Roman  catholics  prior  to  the  Reformation,  whose 
writings  have  descended  to  our  time,  was  Quintin  Kennedy,  Abbot  of  Crossraguel,  and  uncle 

h 


X 


LIFE  OF  NINIAN  WINZET. 


public  disputations  or  writings  in  support  of  the  Romish  church.  Among 
these  the  Author  of  the  following  works  held  a  prominent  place,  although 
possessed  of  no  title  to  distinction,  either  on  account  of  birth,  genius, 
or  ecclesiastical  preferment.  His  various  Tractatis"  are  now  col- 
lected for  the  first  time,  and  besides  the  interest  attached  to  them  on 
account  of  their  vernacular  dialect,  and  the  circumstances  under  which 
they  were  originally  published,  they  have  still  higher  claims,  as  in  some 
measure  connected  with  the  progress  of  events  in  the  establishment  of  the 
Protestant  faith  in  this  kingdom.  Bishop  Keith  was  so  much  impressed 
with  this  idea,  as  to  insert  such  of  them  as  he  had  met  with,  in  the  Ap~ 
pendix  to  his  **  History  of  the  Church  and  State  in  Scotland.'"  The  original 
of  the  "  Tractatis,"  printed  in  May  156^,  he  says,  "is  indeed  so  exceedingly 
rare  to  be  found,  that  I  am  told  there  is  not  another  copy  of  it  now  extant 
besides  that  one  from  which  this  is  taken  j'^"  and  he  tells  us  he  reckoned  it  to 
be  "  one  of  the  most  valuable  monuments  of  ecclesiastical  affairs  in  Scotland 
in  the  sixteenth  century,  so  far  as  it  contains  and  discovers  the  causes  and 
manner  of  the  eversion  of  the  ancient  form  of  religion  in  this  kingdom,  and 
treats  the  bishops  and  nobles  of  that  time  with  a  freedom  which  their  uncon- 
cernedness  for  the  religion  they  professed,  and  their  vicious  manner  of  liv- 
ing, did  justly  deserve."  The  honest  zeal  and  boldness  with  which  Winzet 
"  soundit  the  trumpet  of  Godis  word"  in  these  Tractatis  is  indeed  remark- 
able ;  and,  as  a  late  eminent  and  lamented  biographer  observes,  "  they 
contain  a  strong  testimony  in  support  of  the  extreme  corruption  which 
prevailed  among  the  superior  Popish  clergy,  against  which  Wingate  in- 


of  the  Earl  of  Cassilis.  In  1558^  he  published  a  yolume  on  the  subject  of  implicit  faith  in 
the  decisions  of  the  church  and  clergy,  under  the  title  of  "  Ane  Compendious  Tractive  con- 
forme  to  the  Scriptures,  of  Almychtie  God,  Ressoun,  and  Authoritie,  declaring  the  nerrest 
and  only  way  to  establyche  the  conscience  of  ane  Christiane  man  in  all  matters  (quhilks  ar  in 
debate)  concerning  Faith  and  Religion."  It  has  no  printer's  name  or  place,  but  was  evidently 
printed  at  Edinburgh  by  John  Scott,  in  1558,  4to.  His  "  Oratione,"  in  1561,  and  his  dispute 
with  Knox  concerning  the  mass,  in  1 562,  are  known  by  the  tracts  published  by  the  late  Sir 
Alexander  Boswell  of  Auchinleck,  Bart. 
Page  203,  &c.  Edinburgh,  1734,  foHo. 

This  copy,  which  then  belonged  to  the  Scotish  College  at  Paris,  is  now  in  the  library 
belonging  to  the  Roman  Catholic  Bishops  in  Scotland. 


LIFE  OF  NINIAN  WINZET. 


xi 


veighs  as  keenly  as  any  reformer."^  Some  particulars  of  the  Author's 
life,  so  far  as  these  can  be  recovered,  may  form  a  suitable  introduction  to 
the  present  volume. 

NiNiAN  WiNZET,  or  Wiugate,  was  a  native  of  the  shire  and  town  of 
Renfrew,  and  was  born  in  the  year  1518.^  Of  his  parentage,  educa- 
tion, or  his  employment  in  the  earlier  period  of  his  life,  no  other  in- 
formation has  been  discovered,  excepting  that  Dr.  Mackenzie  informs 
us,  he  was  "  of  an  honest  parentage,  and  had  his  education  at  the  Univer- 
sity of  Glasgow  ;  where,  after  he  had  finished  the  course  of  his  studies, 
he  was  made  Schoolmaster  of  the  town  of  Linlithg-ow."^  Part  of  this 
statement  requires  to  be  confirmed,  as  Winzet's  name  is  not  found  in 
any  of  the  contemporary  registers  of  the  Glasgow  University.  It  can- 
not, however,  be  doubted,  from  the  subsequent  tenor  of  his  life,  and  his 
having  entered  into  holy  orders,  that  he  must  have  received  a  liberal 
education.  From  his  own  words  we  learn  that  his  appointment  as  School- 
master of  the  royal  borough  of  Linlithgow  was  about  the  year  1551,  when 
he  had  reached  the  mature  age  of  thirty-two.  In  this  situation  he  might 
have  continued  for  the  rest  of  his  life  in  the  quiet  and  unobtrusive  dis- 
charge of  its  duties,  as  he  bad  done  for  the  space  of  ten  years,  instructing, 
(as  one  of  its  biographers  expresses  it,)  "  the  children  of  that  town,  to  the 
great  satisfaction  of  the  inhabitants,"  had  not  the  religious  discussions  at 
that  eventful  period  brought  him,  evidently  with  reluctance,  more  promi- 
nently forward  on  the  public  stage. 

According  to  Winzet's  statement  in  his  third  Tractate,  the  state  of 
education  in  Scotland  had  been  very  much  neglected  ;  and  he  expresses 
his  surprise,  that  among  all  the  charitable  endowments  for  religious  pur- 
poses, so  little  should  have  been  done  for  so  important  an  object.  But 
no  sooner  was  Popery  abolished,  than  the  Reformers  displayed  great  and 


^  M^Crie's  Life  of  Knox^  toI.  ii.  p.  74. 

^  Dempster  styles  him  Ninianus  Winzetus  aut  Winchetus  Glascuensis/'  (Hist.  Eccl.  Gen- 
tis  Scotorum,  p.  659.  Bonon.  1627,  4to,)  but  his  ot\ti  words  on  the  title  page  of  "The  Last 
Blast/'  &c.  are  of  com-se  preferable  authority. 

Liyes  and  Characters  of  Scottish  Writers,  yoI.  iii.  p.  148. 


xii 


LIFE  OF  NINIAN  WINZET. 


commendable  anxiety  to  secure  in  a  permanent  manner  the  benefits  of 
parochial  education  to  every  part  of  the  country.  As  they  could  not  be 
insensible  of  the  danger  of  leaving-  youth  under  teachers  who  had  not  con- 
formed to  their  principles,  it  was  thought  expedient  that  all  persons  who 
then  held  such  offices  should  be  examined,  and  required  to  sign  the  Con- 
fession of  Faith,  under  pain  of  dismissal.  In  this  way  Winzet  was  cited, 
probably  in  May  or  June  1561,  before  John  Spots  wood  Superintendent 
of  Lothian,^  and  Patrick  Kinloquhy  Minister  of  Linlithgow.  **  Divers 
conferences,"  we  are  told,  were  "  kept  with  him,  to  make  him  acknow- 
ledge his  errors,  but  he  continued  obstinate,  and  was  therefore  sentenced 
by  the  Church."^    That  is,  he  was  deprived  of  his  situation,  and  was  even 

expellit  and  schott  out  of  that  his  kindly  town,  and  from  his  tender 
freindis  thair,"  after  having  spent  about  ten  years  "  of  his  most  flourish- 
ing age,"  and  "  nocht  without  manifest  utilitie  of  thair  commonwelth." 

Previous  to  this  event,  Winzet  had  received  priest's  orders,  and  he  la- 
ments that  his  own  studies  had  been  too  much  neglected  in  consequence 
of  his  time  being  entirely  occupied  in  teaching  youth.    But  he  now  set 
himself,  by  diligent  application,  to  inquire  into  the  grounds  of  dispute  be- 
tween the  Protestants  and  his  own  party ;  and  while  still  at  Linlithgow, 
he  addressed  various  papers  "  familiarlie  in  a  pleasand  manner,"  to  Spots- 
wood  and  Kinloquhy,  in  regard  to  what  he  termed  "  novations"  in  re- 
ligion.   From  the  first  he  received  no  answer ;  and  the  other,  he  says,  re- 
plied *'insindrie  writtings  void  of  all  humanitie  and  compatience,  and 
taistand  nocht  only  of  contention  hot  of  contempt ;"  at  the  same  time 
making  various  promises  of  an  answer,  with  great  boastings  of  victory.  For 
this  confutation,  Winzet  says  he  waited  in  vain  seven  or  eight  months. 
At  length  having  collected  together  his  various  questions  in  matters  of 
controversy,  and  these  being  approved  by  several  of  his  brethren  to  whose 
judgment  they  had  been  submitted,  he  was  emboldened  to  address  himself 
to  Knox,  **as  to  him  quha  was  haldin  in  the  partis  principall  patriark  of 


8  He  was  admitted  Superintendent  of  Lothian  on  the  ninth  of  March  1561.  (Diurnal  of 
Remarkahle  Occurents,  &c.  p.  64.  Edin.  1833.  4to.) 

9  Spotswood's  History  of  the  Church  of  Scotland,  p.  183,  edit;  Load.  1655,  folio. 


LIFE  OF  NINIAN  WINZET. 


xiii 


the  Calvineane  court."  It  has  been  alleged  that  Winzet  held  a  public 
disputation  with  Knox  in  Linlithgow ;  but  for  this  statement  there  is  no 
good  authority .^^  It  was  not  until  Winzet  had  taken  up  his  residence 
in  Edinburgh,  where  the  presence  of  the  young  queen  gave  some  counte- 
nance and  protection  to  the  Roman  catholics,  that  his  correspondence  with 
our  Reformer  commenced ;  and  it  is  curious  to  observe  the  respectful  or 
even  courteous  and  flattering  style  in  which  he  addresses  Knox,  compared 
with  some  of  his  subsequent  allusions/^ 

Soon  after  Queen  Mary's  arrival  in  Scotland  in  August  1561,  as  a  pro- 
clamation had  been  issued,  prohibiting  controversial  disputes  for  a  time ; 
Winzet,  on  the  15th  of  February  1561-2,  presented  an  exhortation  to  her 
Majesty,  on  the  subject  of  reformation  of  doctrine  and  manners,  and  soli- 
citing permission  to  propose  in  writing,  certain  articles  to  the  reformed 
clergy.  This  liberty  seems  to  have  been  granted ;  and  the  request  had 
evidently  a  special  reference  to  his  Buke  of  Four-scoir  three  Questions, 
upon  the  principal  topics  of  dispute  between  the  catholics  and  protestants, 
which  was  drawn  up  in  the  name  of  the  inferior  catholic  clergy  and 
laity  in  Scotland.  These  Questions  were  then  handed  about  in  manuscript, 
and  were  highly  extolled  by  those  of  his  own  persuasion. But  in  order 
more  pointedly  to  draw  the  Reformer's  notice,  Winzet,  on  the  52d  of  Feb- 


See  Geo.  Conaeus  de  Duplici  Statu  Religionis  apud  Scotos,  p.  135.  Romae  1628,  4to. 
His  authority  probably  was  Bishop  Lesley,  who  is  not  always  minutely  accurate. 

In  his  '^Certane  Tractatis/'  1562,  his  letters  to  Knox  are  thus  addressed;  "  Rarae 
eruditionis  facundiaeque  viro  Johanni  Knox."  But  in  1563,  among  other  abusive  epi- 
thets appUed  to  Knox  and  his  brethren,  he  speaks  of  "  the  phrenesie  of  thir  proud  pestilent 
Protestantis,  every  day  descending  a  step  farther  to  thare  master  in  hell"  And  in  1582, 
when  considering  whether  the  Dialogue  on  the  Right  of  Kings,  was  really  the  production  of  Bu- 
chanan, he  tells  us  he  began  to  imagine,  inter  alia,  "  An  cruentiis  ille  caedium  rebelliorumque 
minister,  Ion.  Nox,  sit  ah  inferis  revocatus 

One  of  these  manuscript  copies  is  preserved  in  the  University  Library  at  Edinburgh.  It 
corresponds  very  closely  with  the  printed  text,  excepting  that  it  has  not  the  address  To  the 
Christian  Reider,"  and  the  letter  to  John  Knox,  both  of  which  were  added  by  the  author  after 
leaving  Scotland.  It  also  wants  that  addition  to  the  21st  Question,  which  according  to  the 
marginal  note  in  the  printed  edition,  the  Author  says,  "  We  ar  nocht  assuirit  gif  this  wes  in 
John  Knoxis  copie." 


xiv 


LIFE  OF  NINIAN  WINZET. 


ruary,  transmitted  to  Knox  the  33d,  34th,  and  35th  Questions  regarding 
his  vocation  to  the  ministry,  seeing  that  he  had  renounced  his  ordination  to 
the  priesthood,  under  the  popish  dispensation  by  which  "  he  had  sumtyme 
been  called  Schir  Johne  Knox  and  on  three  successive  occasions,  by  mis- 
sive letters  dated  the  3d,  10th,  and  12th  of  March  1562,  he  requested  that 
the  answer  which  Knox  promised,  should  be  in  writing.  Knox,  however,  at 
the  time,  paid  no  other  attention  to  such  solicitations  than  by  giving  from 
the  pulpit  a  verbal  reply,  to  the  evident  disappointment  of  Winzet  and  his 
brethren,  at  "  getting  na  answer  in  wryt,  but  waist  wynd  agane."  These 
Tractatis,  in  which  he  had  "  soundit  the  trompit  of  God's  word,  in  three 
wrytingis  according  to  his  [Knox's]  preching  on  sindry  day  is, — and  that 
very  schortlie,  as  it  had  bene  be  three  sindry  soundis  blawin  almaist  at  ane 
tyme,"  were  committed  to  the  press  on  the  21st  of  May,  and  on  the  24th, 
he  added  the  third  Tractate,  occasioned  by  the  tumults  in  Edinburgh  on 
that  day. 

The  publication  of  these  Certane  Tractatis,"  in  May  1562,  we 
may  suppose,  excited  more  than  ordinary  attention.  The  zeal  and  free- 
dom with  which  he  inveighs  against  the  scandalous  ignorance  and  cor- 
ruption of  the  popish  clergy,  with  their  neglect  of  professional  duty,  com- 
paring them  to  dumb  dogs,  lazy  mariners,  and  sleeping  helmsmen  in  the 
time  of  danger, — and  likewise  against  the  rapacity  of  the  nobles,  the  un- 
warrantable claims  of  the  protestant  ministers,  and  the  hypocrisy  of  num- 
bers who  had  embraced  the  new  opinions  from  the  most  selfish  motives, — 
could  not  have  been  acceptable  to  either  party.  Bishop  Keith  and  other 
writers,  not  aware  of  the  existence  of  Winzet's  "  Last  Blast  of  the  Trum- 
pet," supposed  that  the  "  Certane  Tractatis"  was  the  work  to  which  Bishop 
Lesley  alludes  as  having  been  seized  in  the  printing  office.  But  the  pub- 
lication of  that  work  in  May,  and  the  report  that  he  had  another  in  the 
press,  may  have  led  to  the  suppression  of  both,  in  the  beginning  of  August 
that  year,  by  the  civil  magistrate,  while  it  also  had  the  effect  of  forcing  the 
author  to  leave  his  native  country.  The  particulars  of  this  occurrence 
have  been  detailed  with  some  minuteness  by  Lesley,  in  his  History  of  Scot- 
land. After  mentioning  Winzet's  Buke  of  Questions  in  terms  of  high  com- 
mendation, he  alludes  in  particular  to  Knox  having  undertaken  to  answer 


LIFE  OF  NINIAN  WINZET. 


XV 


them,  but  that,  sensible  of  his  utter  inability  to  do  so,  he,  from  the  pulpit, 
on  successive  days,  endeavoured  to  persuade  the  people  that  he  had  an  ex- 
traordinary call  to  the  ministry.  Lesley  then  proceeds  to  state  that  the 
protestants  were  so  enraged  against  Winzet,  when  they  heard  he  in- 
tended to  publish  an  expostulation  addressed  to  the  nobility,  on  Knox 
having  broken  faith  with  him,  that  they  resolved  in  a  summary  manner 
to  interrupt  its  progress,  to  seize  the  author,  and  subject  the  printer  to  a 
heavy  penalty.  For  this  purpose,  he  says,  the  magistrates  of  Edinburgh, 
with  their  officers,  broke  into  the  printing  office,  seized  the  copies  of  the 
work,  and  dragged  the  printer,  John  Scott,  to  prison ;  while  Winzet, 
whom  they  chiefly  desired  to  lay  hold  of,  meeting  them  at  the  door  of  the 
office,  escaped  in  disguise,  to  the  great  joy  of  his  friends  and  the  disap- 
pointment of  his  enemies.'^ 

"  The  Last  Blast  of  the  Trumpet,"  was  undoubtedly  Winzet's  latest 
publication  before  leaving  Scotland,  and  it  seems  very  evident  that  it 
was  the  identical  work  of  which  the  printing  was  thus  interrupted.  It 
is  dated  July  31,  1562,  two  months  subsequent  to  the  "  Certane  Trac- 
tates     and  the  only  copy  known  to  be  extant,  is  a  fragment  of  five 


Another  Popish  writer^  Xicol  Bume,  in  his  Disputation  concerning  the  controversit 
headdis  of  religion,  &c."  printed  at  Paiise,  in  1581,  8vo.  has  a  chapter  entitled,  Of  the  call- 
ing of  Kmnox  and  the  fals  Ministeris  of  Scotland."  He  refers  in  particular  to  Knox's  defence  of 
the  validity-  of  the  Protestant  Ministry,  in  the  pulpit,  and  says  sua  that  being  demandit  of 
[him  he]  the  reuerend  father  Maister  Niniane  Yingzet  nou  Abbot  of  Ratinsburgh  of  his  au- 
thorities he  ansuerit  that  he  vas  extraordinarilie  callit  euin  as  vas  S.  Johne  the  Baptist,  And 
this  he  ansuerit  in  publik  befoir  the  peple :  Bot  privatlie  he  scheu  himself  to  be  so  called  in 
ane  yther  maner,  that  is  be  gunnes  and  pistolis,  &c."  (fol.  128.) 

"  Haec  res  Niniano  Winzeto  maximam  apud  Haereticos  inyidiam  conflavit.  Unde 
cum  audirent  ilium  jam  apud  Typographum  calere  in  libro  excudendo,  quo  cogitarat  cum 
Knoxio  de  fide  violata  ad  nobilitatem  expostulare  (hac  sola  ratioue  putabat  haereticos  ad  re- 
sponsionem  posse  elici)  consilium  ineunt  de  opere  disturbando,  Winzeto  capiendo,  Typogra- 
pho  mulctando.  Magistratus  cum  satellibus  irruit  in  Typogi-aphiam,  libros,  quos  repent, 
aufert,  Joannem  Scotum  Typographum  bonis  mulctatum  in  carcerem  abripit;  sed  Winzetuai, 
quem  tantopere  cupiebant,  prae  foribus  Magistratui  occurentem,  quod  incognitus  elapsus  fuerat, 
dolent  haeretici,  rident  Catholici."  (Leslaeus  de  Origine,  Moribus,  et  Rebus  Gestis  Scotorum, 
p.  584.  Romae,  1578,  4to.)  It  is  highly  probable  that  Scott's  Hcence  was  taken  from  him, 
as  no  books  printed  by  him  for  a  considerable  time  subsequent  to  1562  are  to  be  met  with. 


xvi 


LIFE  OF  NINIAN  WINZET. 


leaves,  which  breaks  off  abruptly,  thus  rendering*  it  extremely  probable  that 
it  was  never  completed.^^  Although  neither  of  these  works  has  any 
printer's  name,  it  is  certain  from  the  typography  and  wood-cut  ornaments, 
that  they  issued  from  the  press  of  John  Scott.  As  typographical  curio- 
sities, therefore,  the  appearance  of  the  original  has  been  closely  imitated 
in  this  re-publication, 

Winzet,  in  his  flight  from  Scotland,  took  "  the  occasion  of  a  ship  that 
was  bound  for  Flanders,  where  he  safely  arrived,  and  stayed  for  some 
time  at  the  university  of  Louvain/'^^  During  this  residence,  while  he  occu- 
pied himself  in  translating  the  works  of  some  of  the  Fathers,  which  he 
considered  to  bear  upon  the  matters  then  in  dispute,  he  also,  straitened 
as  he  was  in  circumstances,  set  about  the  publication  of  his  Buke  of  Four- 
scoir-three  Questions.  It  contains  an  address  "  to  the  Christiane  Reider," 
from  Louvain,  7th  October  1563  ;  and  a  postscript,  addressed  to  John 
Knox,  reminding  him  of  his  promise  to  answer  the  work,  dated  on  the 
27th  of  that  month,  when  the  printing  of  the  volume  was  completed^^ — 
summing  up  the  whole  with  this  exclamation,  Och  for  mair  paper  or 
permits  /" 

It  is  quite  evident  that  Knox  intended  to  publish  an  answer  to  Winzet's 
Questions,  and  to  defend  the  validity  of  the  protestant  ministry,  but  that 
more  important  matters  prevented  him  carrying  such  an  intention  into  effect. 
In  the  narrative  of  his  Reasoning  with  the  Abbot  of  Crossraguell,  printed 
at  Edinburgh  in  1563,  he  adverts  to  the  circumstance  of  the  papists  deny- 
ing the  lawfulness  of  the  reformed  ministers' vocation,  and  says,  "  But,  my 
Lorde,  perchance,  requireth  miracles  to  prove  our  laughfull  vocation. 
JFor  so  doeth  Winzet,  procuter  of  the  Papistes,  To  bothe  I  answer,  that 
a  treuth  by  itself,  without  myracles,  hath  sufficient  strength  to  prove  the 


^ The  original  is  in  the  Library  of  the  University  of  Edinburgh,  in  fair  preservation,  bound 
with  "Winzet's  "Certane  Tractatis,"  and  a  MS.  copy  of  the  Questions,  (See  Note  12,)  vt^ritten 
undoubtedly  at  the  time,  and  not  transcribed  from  the  printed  edition.    The  volume  was  pre- 
sented to  the  Library  by  William  Hog  of  Hercus,  in  the  year  1700. 
Mackenzie's  Lives,  vol.  iii.  p.  149. 

The  original  is  in  small  8vo.  printed  in  Italic  type,  A  to  H  4  in  eights,  or  60  leaves 
not  paged.  The  date  1563,  on  the  13th  line  of  the  title  page,  is  an  evident  blunder  for  1561-2. 


LIFE  OF  NINIAN  WINZET.  xvii 

laugbful  vocation  of  the  teachers  thereof ;  but  miracles  destitute  of  treuth 
have  efBcacie  to  deceave,  but  never  to  bring  to  God.  But  this,  hy  the 
grace  of  God,  shalbe  more  fully  entreated  in  the  answer  to  Winzetes 
Questiones  thereupon.'"''^  In  a  later  work,  entitled  Ane  Breif  Gathering 
of  the  Halie  Signes,  Sacrifices,  &c.  translatit  out  of  Frenche  into  Scottis 
be  ane  faithful  Brother,"  printed  at  Edinburgh  in  1565  ;  the  translator  also 
alludes  to  the  recent  publication  of  the  83  Questions,  and  assigns  as  one 
reason  for  this  translation,  that  as  the  tractat  is  sa  proper  and  perfite  an 
answer  to  syndrie  of  the  said  Winzet's  Questiounis,"  he  had  therefore 
"  causit  this  litle  buike  be  set  furthe  in  our  Scottis  toung  to  make  the 
treuth  knawin  to  all  our  countrie  men  that  hes  not  the  knawlege  of  the 
uther  leid  [language],  and  that  it  may  he  partely  ane  answer  to  Win- 
zets  Questiouns  quhil  the  compleit  answer  he  prepared  for  the  rest. 
Sua  that  in  my  judgement,  Papis  men  sal  not  haif  greit  occasioun,  God 
willing,  to  brag  thaim  self  in  this  behalfe." 

The  publication  of  the  Buke  of  Fourscoir  Three  Qiiestionis,  was 
speedily  followed  by  his  translation  of  the  well-known  work  of  Vincentius 
Lirinensis,  on  the  Antiquity  and  Truth  of  the  Catholic  Faith,  which  he 
dedicated  to  Mary,  Queen  of  Scots.^^  Both  these  works  were  printed 
at  Antwerp  in  1563,  and  form  part  of  the  present  volume.  They  furnish 
curious  specimens  of  our  vernacular  language  at  the  time,  being  written 
in  a  plain  and  homely  style,  for  which  Winzet  showed  a  marked  fondness. 
Addressing  Knox,  who  wrote  English  with  great  purity  and  terseness,  he 
says,  **  Gif  ze  throw  curiositie  of  novationis  hes  forgot  our  auld  plane 
Scottis,  quhilk  zour  mother  larit  zou,  in  tymes  cuming  I  sail  wryte  to 
zou  my  mind  in  Latin,  for  I  am  nocht  acquaintit  with  zour  Southeroun." 

Winzet  translated  for  the  benefit  of  his  countrymen,  other  Tractatis, 
written  by  ancient  Fathers  many  years  ago."    Some  of  these  were  pro- 


is  Fol.  8  of The  Reasoning;'  &c.    Edinburgh,  1563,  reprint  1812,  4to. 

1^  In  small  8vo.  printed  in  Italic  letter.  A  to  I  4  in  eights,  or  twelve  leaves  of  title  and 
dedication,  and  sixty  leaves  of  text.  "Winzet  probably  was  not  aware  that  the  work  had  been 
more  than  once  translated  into  English.  See  Ames's  Typogr.  Antiq.  by  Herbert,  vol.  iii.  pp. 
1575,  1600,  and  1796. 

c 


xviii 


LIFE  OF  N  INI  AN  WINZET. 


bably  also  printed  at  Antvverp,  although  no  copies  are  known  to  have 
been  preserved.  In  the  marginal  notes  to  the  first  of  his  83  Questions, 
he  refers  the  Christian  reader  to  Vincentius,  newlie  put  in  Scottis," 
being  the  work  just  alluded  to.  In  like  manner,  on  the  second  Question, 
he  says,  "  Reid  for  this  quaestioun  the  sext  buik  of  Optatus,  putt  in 
Scottis,  with  utheris  tractatis  for  this  purpose."  And  on  the  third 
Question,  he  says,  Quha  pleiss  to  reid  TertuUiane  de  Praescriptionibus 
adversus  Haereticos,  newlie  putt  in  Scottis  (quha  wrait  about  1400  zeris 
passit,)  sail  knaw  quha  is  now  a  Catholik,  and  quha  is  an  haeretik." 

Another  work  translated  by  Winzet,  was  a  discourse  by  "  Renatus  Be- 
nedictus,  concerning  composing  Discords  in  Religion,"  which  was  printed 
at  Paris,  1565,  8vo,^^  but  no  copy  of  the  book  itself  has  been  met  with. 
The  author,  Reno  Benoist,  was  in  the  train  of  Mary  Queen  of  Scots, 
when  she  arrived  from  France  in  August  1561  ;  and  he  remained  in  Scot- 
land, for  two  years  in  the  capacity  of  preacher  and  father  confessor  to  the 
Queen.  An  Epistle  to  Knox  and  the  rest  of  his  brethren,  written  by  him 
while  at  Holyrood,  in  December  1561,  was  translated  from  the  Latin, 

by  ane  certane  Frier,"  but  whose  name  is  not  mentioned  by  David 
Fergusson,  the  first  Protestant  minister  of  Dunfermline,  in  his  Answer 
to  it  April  1562,  which  was  printed  at  Edinburgh  in  May  1563. 

In  the  year  1565,  Winzet,  we  are  informed,  proceeded  from  Flanders 
to  France,  and  took  the  degree  of  Master  of  Arts  in  the  University  of 
Paris ;  and  he  taught  philosophy  there  with  great  applause,  in  the  year 
1569-^^  It  is  also  stated  that  he  was  chosen  three  times  Procurator  in 
that  University ;  but  the  period  of  his  residence  in  Paris,  has  not  been 
ascertained.  In  the  course  of  his  varied  life,  he  appears  to  have  gone  to 
Italy,  and  it  was  perhaps  upon  the  recommendation  of  Bishop  Lesley, 
that  he  obtained  the  favour  and  patronage  of  Pope  Gregory  XIII.  In 
the  year  1576,  the  abbacy  of  the  Scotish  monastery  of  St.  James,  Ratis- 


Ames's  Typogr.  Antiq.  by  Herbert,  yoI.  iii.  p.  1614.    It  is  also  mentioned  by  Dr. 
Mackenzie  under  the  same  title,  among  Winzet's  works,  vol.  iii.  p.  156. 
Dempsteri  Hist.  Eccl.  p.  .:69. 
-"^  Mackenzie's  Lives,  vol.  iii.  p.  149. 


LIFE  OF  NINIAN  WINZET. 


xix 


bon,  having  become  vacant  by  the  decease  of  Thomas  Anderson,  this 
office  was  conferred  on  Winzet  by  the  Pope.  Upon  his  appointment,  he 
set  himself  sedulously  to  discharge  its  duties,  and  besides  introducing  a 
stricter  observance  of  monastic  discipline,  he  renovated  the  buildings 
which  were  much  dilapidated,  and  secured  for  the  monastery  various 
privileges,^^  at  the  time  when  Bishop  Lesley  obtained  from  the  Emperor 
Rodolpus  the  Second,  an  edict,  dated  October  8,  1578,  for  the  restitution 
of  the  Scotish  monasteries  in  Germany, 

In  this  situation,  Winzet,  who  had  received  the  degree  of  Doctor  of 
Divinity,  continued  his  literary  labours,  and  published  two  elaborate 
works,  which  were  highly  commended  at  the  time.^^  They  were  printed 
together  at  Ingolstadt  in  1582,  the  one,  called  The  Scourge  of  Sectarians, 
was  on  the  subject  of  Obedience  to  the  Civil  Magistrate  ;  the  other,  writ- 
ten "  rudi  penicello,"  was  in  answer  to  Buchanan's  Dialogue,  "  De  Jure 
Regni  apud  Scotos.""'    Neither  of  these  works  is  likely  to  excite  much 


"At  Ratisbon,  there  is  a  monastery  of  St.  James,  a  Scots  Benedictine.  The  pretence 
of  Benedictines  coming  from  Scotland  to  Germany  in  the  12th  century,  and  erecting 
that  monastery,  was  to  entertain  Scots  pilgrims,  who  travelled  through  Germany  to  the  Holy 
Land.  But  after  pilgrimages  and  crusades  ceased,  Scots,  English  and  Irish  monasteries  re- 
mained for  another  purpose.  Great  Britain  is  the  country,  the  loss  of  which  the  Pope  seems 
most  to  regret,  and  which  he  uses  every  possible  means  to  recover  to  Catholicism.  For  this 
pm-pose,  secret  Romish  missionaries  are  employed,  and  monasteries  are  made  seminaries  for 
qualifying  the  children  of  British  or  Irish  Catholics  for  such  missions,  and  for  secretly  sowing 
the  seeds  of  popery.  Immediately  after  the  Reformation,  the  Benedictines  got  the  direction  of 
these  missions.  See  Reineri  Apostolatus  Benedictorum  in  Anglia.  Duaci  1626."  (Extract 
from  Reise  van  Nicolai.  2  Band.  Berlin,  1783,  in  Dr.  Erskine's  Sketches  and  Hints  of 
Church  History,  vol.  ii.  p.  6.    Edinburgh,  1790-7,  2  vols.  12mo.) 

^■^  See  in  particular  Gul.  Bai'claius  I.  C.  de  Regno  et  Regali  Potestate,  p.  2,  183,  &c. 
Paris.  1600,  4to.  Another  countryman,  David  Chalmers,  in  his  work  "  De  Scotomm  Forti- 
tudine,  &c.  Paris.  1631,  4to.  styles  "Winzet  "  doctissimus  Theologus." 

The  title  runs  thus ;  "  Flagellum  Sectariorum,  qui  Religionis  praetextu  seditiones 
iam  in  Caesarem,  aut  in  alios  orthodoxos  Principes  excitare  student ;  quaerentes  ineptissime 
quidem  Deo'ne  magis,  an  Principibus  sit  obediendum  ?  Accessit  Yelitatio  in  Georgium 
Buchananum  circa  Dialogum,  quem  scripsit  de  lure  regni  apud  Scotos.  Niniano  Y Yinzeto, 
Renfroo,  S.  Theologiae  Doctore,  et  ad  Sancti  lacobi  apud  Scotos  Ratisponae  Abbate,  Autorc. 

"  Summam  suarum  vtriusque  libelli  rerum  secundae  paginae  continent.    Quibus  omnibus 


XX 


LIFE  OF  NINIAN  WINZET. 


interest  at  the  present  day,  although  a  learned  prelate,  when  he  remarks 
that  the  kingdom  of  Scotland  has  never  wanted  able  advocates  to  plead 
in  defence  of  monarchy,"  has  added,  "  The  first  man  that  drew  his  pen 
against  Buchanan  was  Ninian  Winzet,  a  Popish  schoolmaster  at  Linlith- 
gow, who  was  afterwards  banished  for  writing  against  the  Reformation, 
and  was  at  last  made  Abbot  of  a  Scotch  Monastery  in  Germany.  He 
called  his  book  V^elitatio  in  Geo.  Buchananum  circa  Dialogum,  &c.,  and 

showed  himself  as  great  a  master  of  the  imperial  law  as  of  critical  learn- 
ing/'26 

In  the  list  of  the  Abbot's  works,  Dempster,  along  with  "  In  D.  Paulum 
Commentaria,  lib.  i."  has  enumerated,  "  Epigrammata,  lib.  i.  Poemata, 
lib.  i."  It  might  perhaps  be  difficult  to  enlarge  these  "  books"  by  the 
addition  of  any  other  verses  than  the  lines  subjoined  to  Vincentius  Liri- 
nensis  (at  page  182  of  this  volume,)  and  the  commendatory  poem  addressed 
to  Bishop  Lesley  in  15785 

At  length,  Winzet,  having  enjoyed  for  a  period  of  sixteen  years,  the 
peaceful  retirement  of  a  monastic  life,^^  died  at  the  advanced  age  of 


additus  est  in  fine  utriusque,  rerum  praecipuarum  index  copiosissimus.  Rogate,  quae  ad 
paeem  sunt  Jerusalem.    Psal.  exxi.    Cum  gratia  et  priuilegio  Caesareae  Maiestatis. 

IXGOLSTADII :  Ex  Officina  Tjpograpliica  Davidis  Sartorii.    Anno  M.  D.  LXXXII." 

In  4to.  pp.  284,  inscribed  by  the  author,  "  Illustr.  et  Seren.  Principi  ac  Domino,  Domino 
Gvilielmo,  Comiti  Palatino  Rbeni,  superioris  et  inferioris  Bauariae  Duci,"  &c. 

"  Velitatio  in  Georgivm  Bvchananvm  circa  Dialogum,  quern  scripsit  de  iure  regni  apud 
Scotos.  Eodem  Niniano  YVinzeto,  Renfroo,  S.  Theologiae  Doctore,  &c.  Autore.  Domine 
saluum  fac  regem,  et  exaudi  nos  in  die,  in  qua  inuocaueiimus  te.  Psal.  xix.  Ingolstadii, 
ex  Tjpographia  Davidis  Sartorii.    Anno  M.  D.  LXXXII." 

The  dedication,  Illustr.  Seren.  Principi  ac  Domino,  D.  Gulielmo,  Comiti  Palatino  Rheni, 
ac  vtriusque  Bauariae  Duci,  &c."  is  dated,  Ratisponae,  Idibus  Maij  1581. 

2^  Nicolson's  Scottish  Historical  Library,  p.  39,  Lond.  1705,  8vo. 

De  Jo.  Leslaeo  Episcopo  Rossensi  adversis  rebus  in  dies  magis  inclarescente,  Niniani 
Vuinzeti,  Monasterii  Scotorum  Ratisbonensis,  Abbatis,  Decastiction."  (De  Origine,  Moribis, 
et  Rebus  Gestis  Scotorum,  b.  4.    Romae,  1578,  4to.) 

F.  Bonifacii  Strachani  Monasterii  Scotorum  Sancti  Jacobi  ordinis  Sancti  Benedicti 
Ratisbonae  Descriptio,  1 684.  p.  97-  4to.  MS.  in  Advocates  Library.  Dempster  and  other  writers 
were  ignorant  of  the  period  of  the  Abbot's  death.  His  words  are ;  "  Quando  obierit,  aut 
quando  Abbas  sederit,  et  an  in  Germania  excesserit,  an  in  patria,  pro  comperto  non  habeo." 


LIFE  OF  NINIAN  WINZET. 


xxi 


seventy-four,  on  the  21st  of  September  1592.  A  monument  was  erected 
to  his  memory,  with  the  following  epitaph,  expressing  the  regard  that 
was  entertained  for  his  piety  and  learning. 

D.  O.  M. 

NiNiANus  WiNZETUs,  Sacro-Sanctae  Theologiae  Doctor, 

VIR  PIUS  ET  ZELOSUS  MONASTICAM  HlC  DISCIPLINAM  RESTAU- 
RAVIT,  MULTAQUE  VERBO,  SCRIPTO,  ET  VITAE  EXEMPLO  AD 
AEDIFICATIONEM  PROXIMORUM  PRAESTITIT,  QUI  POSTQUAM 
HUIC  MONASTERIO  SEXDECIM  ANNOS  SUMMA  CUM  LAUDE  PRAE- 
FUISSET,  AC  SUCCESSOREM  CANONICE  ET  LEGITIME  SIBI  PRO- 
SPEXISSET,  TANDEM  XXI.  SePTEMBRIS  AnNOChRISTI  MILLESIMO 
QUINGENTESIMO  NONAGESIMO  SECUNDO,  AETATIS  VERO  SUAE 
SEPTUAGESIMO  quarto,  PIE  ET  PLACIDE  OBDORMIVITInDoMINO. 


Certane  trattatts  fo? 

Befo^matioun  of  Doctrine  anU  maneris,  fet 
furtf)  at  tfie  tiefg^e,  aD  in    name  of  g  afllic= 
tit  Catftolifeiie^,  of  mferiour  ojDour  of  Cler-^ 
gie,  anO  lagit  men  in  ©cotlanD,  fie 

Niniane  fljSlinjet,  cine  Catholike  Frei/i 
borne  in  Kenfrevv. 

C  Ciul)tlfei0  fie  name  tW  leif  turnit  fall  fcfiato* 

Murus  aheneus,  fana  confcientiai 

'Edinburgh  21.  Maij. 
1562. 


^  THE  FIRST 

ANE  (2Bri)o?tatioun  to  tfie  maift  ercellent 
anD  gracius  ©ouerane,  £^arie  Ciuene 
of  ^totti0.  ($t.  Co  t|)e  Xittl^oms, 
anil  i)t|)eri0  #aftoiei8^,  anD  to  al  tftaim  of 
tf)e  noftilitie  toitfim  tfiis  |)ir  graccie?  Eealme :  JFo? 
tinfenjeit  reformation  of  Ooctrine  anO  maneris, 
anti  fo?  ottening  of  licence,  to  propone  in  to^pt  to 
tfte  iP>iec|)eours  of  tfte  Pioteftantiie^,  certane  Siv^ 
tgculis  ttoecfting  Doctrine,  oiDour,  anD  maneris 
approuin  6e  tftame* 

THE  SECVND. 

THRE  Clueftioniie?,  ttoecfiing  tfie  laucfi- 
ful  location  of  3[o6ne  iBinor,  S  fiis  bie= 
tfter  Precfieours  to  tfie  P^oteftantis,  in 
©cotlanDe:  quftilfes  ar  in  noumb?e  tfte 
rrriii*  rrriiii*  aD  rrrti^  of  tfie  four  ie^cojte  tf\iz  q[uef= 
tioniie?  p?oponit  to  t|)aim  fie  tfie  faiDiief  Cat|)olic= 
fei0,  togiDDer  toit!)  tSie  to?gttingii8^  Deliuerit  to  ge 
faiD  3[o6ne :  qu^airin  is  replpit  aganis  W  an= 
fueris  maiD  to  ane  part  of  ge  faiD  tt^e  questiois. 

THE  THIRD. 

^Ji3e  Declamatioun  to  tfie  ftonouiafile  Pioueft 
^QBaillieg,  anD  Counfell  of  OEDinfiurgl),  fo? 
tl)e  ofiferuatioun  of  tfte  glaiD  folemniteis  off  tfte 
filgOtt  Ji3atiuitie,  CircuciCoun,  Cpipftanie,  Ee= 
furrectioun,  anD  afcenCoun  of  our  ©aluioour, 
toitf)  tfte  feift  of  fflHitfonDag :  ftaiMie  maiD  one 
pafcfte  ttoifDag*  Anno.  15 6^.  £Xufte  tfiair  ap-- 
perit  ane  Daingerous  feDitioun  in  OEDinburgl), 
tfijtoto  calfeing  of  tfte  Durri0  on  euerg  fgDe :  as  ef= 
ter  fall  folloto* 


[3] 

Dominus  mihi  adiutor,  non  timeboy  quidfaciat  mihi  homo, 

C!  C!)e  firft  Cractat  to  tl)e  Ciuenes  S^a-^ 
leftie,  paaouriis?,  ano  jQobUiUtie^ 

EFTER  tfiat  toe  t!)g  graceie?  f)umill  ©u6^  To^/^e9«e- 
tiitis,  S^mz  maift  ercellent  anli  gracius 
Ciuene,  be  our  fmall  3[ugement  ftes  con= 
fiOerit  t|)e  ftait  of  tljis  tftg  Eealme,  at  tW 
Piefent,  ttoecfimg  religion  (aufiair  tipo  tfte  toeU- 
fair  tfiairof  is  onelg  grouuDit)  can  ei8?teme  it,  to 
na  tfting  mair  Igfee,  t0a  to  ane  fcftip  in  ane  DeDe= 
Ig  i8(toime,  enfo^feD  &e  contrarius  tognDiief,  betuir 
maift  Daingerus  fantiDg  betiDiie?  on  ge  rgcftt  fiati, 
anD  terrible  rolto  p^efenting  Oetl)  alraDg  on  tbe 
left*  Ciubilfe  ggtiit  t|)ir  mong  ^eriisf  be  fleutbfull 
9@arinarii8?,  anti  OeijpanO  fterifmen  (toe  mein  of 
t  Paftores  of  tl)e  Itirfe,  (J  in  tl)at  part  of  tfiair  jp-^ 
mouerii8f)  is  eugl  craCt  on  tfie  fcftalDis*  Ctu6air= 
at  fu  effragit,  anD  almaift  Oeljperat  of  tfiair  atoin 
anD  titfieris  Igues  in  tfie  famgn  fcftip,  bes  pullit 
tbe  ruODer  anD  gouernmet  fra  tbe  formare  reto= 
larij8^,  maift  bntoo^tbg  gir  mong  jeris  of  tbat  na-^ 
me :  anO  be  our  Jugement  fleing  fra  tbe  fanDbg 
bebbig,  Qjeibis  baitb  toitb  airis  anb  erect  fali0, 
to  b?efe  in  (pleberis  tbe  fcbip  on  tbe  feirful  rofeis. 
Ml  tbe  qiubilfe  perrel,  toe  noto  mair  effragit,  tban 
toe  anb  tbag  toes  foi  tbe  btber,  mag  not  contene 
bs  fo?  na  feir  of  man,  fen  g  mater  ftanbis  in  ba-^ 
tnger  of  our  bobeii8?  ab  fauliie^,  bot  erboit  tbe  lat-- 
ter  9@arinari0,  albeit  impatient  otber  of  rep^eif, 
or  abuertifment,  to  lat  boton  ane  gret  bele,  tbair 


[4] 


W  i^iliSy  anD  i)alD  to  tognDtoairt,  returning  tftair 
(ourfe  fer  fig  tfft  firft  fett  compaiTe,  anO  liirect  it 
to  fu  mair  fure  ftarberg  place,  tfian  tftag  firft 
tenDit  to*  Co  t!)at  enD  toe  ftaue  collectit,  as  toe 
m^tU  foi  scftortnes  of  tgme,  our  apperanD  refo^ 
rcuccm  a.  nw,  t|)at  t|)e  paCTage  anD  Deto  courfe  is  partUe 
uTr/uia.  <^Btt  fenatoin :  OErfio^ting  tfiaim  to  affent  to  our 
counfell,  or  to  fcftato  mair  plane  Demonftratioun 
of  ftrentfiiar  reafoniieJ  fo^  tfiair  interp^gfe :  oi  to  be 
lugeit  toglfull  anD  leti  be  fum  pft^eneCe,  $  t!)air^ 
fo?  not  to  be  ftarD*  Zit  fen  tf)e  goDlge  togsetiome 
of  t|)i  ^mL  |)eg  be  ane  etiict  mftibtt  ong  quefti'^ 
oun  0?  controuerCe  to  be  mouit  in  tW  action  fo? 
a  tgme,  to  tfie  enD  t|)at  feUitioun  be  efcftetoit :  toe 
Differ  to  pitgmt  our  faiD  aDuertifment  anD  reffo= 
ning  to  tfie  craibit  retolarii8^  fo?efaDii8(,  quUH  tljg 
gracious  licence  be  I)aD  tftairto :  qutiVi  toe  bope 
to  obtene,  our  reffonable  Defgjis  being  fenatoin, 
alraDg  preset  in  to?gt,  as  toe  for  fcbo^tnes  mgcbt 
collect  to  tbat  effect :  boipanD  t  tbag  fall  ansueir 
tb  mair  erpeDitioun  5  circulpect  aDuifmet  to  ge  fa^ 
mgn  (qubilfe  tbing  toe  maift  erneftlie  Defgre)  fra 
tbag  pfaue  our  reffonis  to  be  fenatoin  to  tbg  ma:= 
itl  anD  alfo  toar  not  ge  brget  scbo^tnes  of  tgme 
cc  ti)t  bi^.  aD  imminet  Dainger  of  Detb  afoje  our  eis,  tbun= 

Scd/jS'  ^^^^^  ^^^^^  ^^^^  DefenD  tis  but  Delag 
tore^.  '  fra  tbe  rolfeis  of  errour,  bereCe,  anD  manifeft  feDi= 
tioun  intbistbg  Eealme,  manaffing  alraDg  DeD 
tructioun,  of  four  reuling  mifreulit  aD  mifggDit 
gouernmet,  jTatberis  Uifcboipis  aD  titberis  jPaD 
to?es,  toe  toalD  lamet  afo^e  goD,  (}  erg  fo?  remeiD 
afo?e  tbe  toarlD :  ©uppofe  itbertoagis  foi  bono= 
ur  of  50ur  offices  toe  Dar  not  cotemne  jour  selfis* 
anD  albeit  t  time  be  scbojt,  futbing  of  jour  piais 


ma  toe  fpeife*  QBot  q[u|)itiDer  fal  toe  begin  ^our  co^ 
meDation  $  louing  at  jour  fialg  Igfeie?,  at  joure 
i)elti)ful  Doctrme,  toe  ar  tioutfu :  jour  goDlg  tijare 
lebing  garniCt  tb  cftaftitie,  fafting,  Piager,  $  fo-^  uoTn'"^' 
blitie,  be  J  too?tf)i  frutii8( jarof  (aubat  neD{  mair)  0^  t^ave 
is  patet  to  al  ma.  Zour  mcbati?ice,  jour  fgmonie,  ^^^^^ 
jour  glorious  eftait,  jour  foUcituDe  be  manage, 
efter  to  f\aif  b^ocbt  t  baroniio^  to  be  implies  of  jour 
pofteritie,  (J  tnitnefflng  in  all  aiges  to  cum  of  jour 
goDlinetf,  qubag  tpeikto  not  of  it  ?  Zour  libera^ 
Htie  to  ge  pure,  jour  magntfic  Collegets  of  goOlg 
learmt  i  jour  cupanie,  jour  nuriflxng  of  pure  ftu^: 
Dentfe,  of  rgcbe  igpni^  able  efter  to  reull  ge  feirfe 
of  (Pob,  in  beltbfull  teacbemet,  all  cuntreis  anD 
Collegw  Dois  Deplore.  Zour  golilg  (J  drcufpect 
Diftributio  of  benefices,  to  jour  babels  lgnoiatii3( 
g  eitbB  ani0,  al  aEtljnife,  Curfe,  (J  3foto  mag  lauc^ 
at  it,  t  ft^^ng  §  fpecial  gronD  of  al  impietie  (j  t^ibU 
Co  gis  bag  tbin  ge  €)  ©cotlanD.  :Sour  togfe,  faige 
(i  grabe  familiar  Cerbatue^,  boiD  of  al  banitie,  bo= 
belg  luftis,  (J  bereCe,  ar  fpofein  of  to  jour  p^agfe, 
gob  toate*  Z-our  bum  Doctrine  in  eraltig  ceremo= 
mis  onlg,  tbout  ong  beclaratio  of  ge  famin.  anb  «jare 
fer  mair  tieipig  in  Qlence  ge  treto  too^b  of  gob  ne=  ^^'^^^  J?-'^- 
celTar  to  al  manis  faluatio,  (j  not  refilling  mani= 
fed  errours,  to  ge  toarlD  is  fenatoin.  Ciubat  pt  of 
ge  treto  religio,  be  jour  fieutbful  bominio  $  p?in= 
celie  eftait  is  not  co^ruptit  o?  obfcurit  ?  J^es  not 
mong  tbroto  llafe  of  tecbemet  I  mab  igno^ace  mgf= 
fenatoi  gair  beutg  qubilfe  toe  al  aucbt  to  our  lo^b 
gob,  (J  fua  I  gair  pfite  beleif  bes  fairlge  ftumerit  ? 
dues  not  ge  facrametis  of  cbiift  3ier  jppbanit  be 
ignoratis,  (i  toifeit  pfones,  notber  able  to  pfuabe 
to  goblines  be  lernig  no?  be  leuig  ?  j©f  g  qubilfe 

numer, 


[6] 


toe  confelTe  tfie  maift  part  of     of  tfte  (2BcleCaftt= 
call  ftait  to  ftaue  bene,  m  our  ignorant  anD  iner^ 
pert  foutfte  tjutoo^tlielie  be  ^oto  atimittit  to  tfte 
miniaratioun  tfiairot  (0eue  tl)ir  tftmgis  matfte 
fpeciall  t!)ioto  ignorance  anD  Huance  be  b^ocfit 
fra  tSatr  puritie :  qufjate  maruell  ig  it,  tfiat  ma= 
tens  of  les  p^gce,  as  of  images,  tbe  muocatio^^ 
nis  of  fanctis  to  p^age  fo?  bs,  tfte  p^agar  fo?  tl)e 
faults  i^epartit,  anti  mong  Cclgfee  tftrngis  m  ro= 
b?ietie  anO  learnit  ftmplicitie  lefum,  to  be  at  tW 
tgme  coiruptit,  anD  p?opljanit  fra  t|)e  mpntie  of 
our  auncient  OElDeris,  be  tbe  fampn  toices  ?  SBar 
?e  comanHit  in  bame  of  C^oD  be  tJje  moutfiis  off 
Ezeciiie,     j^ts  p^opljetis  auD  HpoftoUs  to  toalfee  attentlie 
anO  continualie  Upon  jour  Soft,  anD  fenato  MU 
Aciti,  20.    getlie  tlje  famgn  be  face  ?  flD?  gaif  tfte  p?mces  of 
vrone.  27.  tl)e  ertft  f  oto  jeirlg  rentis  (as  tbe  Difciplis  in  tbe 
muttii^^  beginngng,  faulD  tbair  lanOis,  aD  gaif  tbe  pib= 
¥onj?ng  ofif      t|)airof  to  tl)e  Hpoftolis)  to  tl)e  enti,  tftat  eue= 
ttjare  ven^-  ^^^^      ^^^^^      famgn  Dpon  f)is  Da-^ 

Ac^i/.  4.  me  DaliDa  anD  baftarD  b?otois  ?  3nD  albeit  it 
cfjance  oft  to  tl)e  infirmitie  of  man,  tbat  I)e  fal  on 
Qeip,  qube  |)e  fulD  eraft  toalfe,  aD  Se  getiin  to  paO 
tgme,  qufie  fie  fulDe  maift  Diligetlie  labour :  QBot 
5it  €)  mcpful  goD,  (lufiat  DeiDlg  fleip  is  tfiis,  tfiat 
bes  oppieflit  joto,  tbat  in  fa  gret  tjp^oir,  tumult, 
(J  terrible  clamour,  je  toalfein  nocbt  furtfi  of  jour 
D^eme  ?  SnD  in  fa  gret  Dainger  of  Detb,  je  fiaif  na 
regarD  of  ?our  atoin  Igues  no?  htfieris  ?  Htoalfee, 
atoalfe  toe  fag,  anD  put  to  jour  fianDe  ftoutlie  to 
vjaL  120.  faif  petiris  fcf)ip :  M\  fie  notfier  Oepis  no?  Oum= 
Hc/vre.  4.    uierts,  Qufia  befialDis  al  jour  Doingis,  anD  feis 


[7] 


joure  t|)ocI)tis :  ftot  fail  require  tfie  bluDe  oute 
of  ?our  |)anDi0,  of  tSe  fmallafte  ane  t|)at  fall  pe=  f^^-  3. 
rife  tl)?oto  ^our  negligece*  TSot  tl)e  tgme  not  per=  ^^^^^ 
mitting  tos  to  fpeife  ferDer  in  tW  mater,  occafi'o  lufe: 
p?ouofei0  tos  to  fcftato  fu  tfting  to  ?our  ftonourw, 
flD  too?tl)p  Ji306ilii8^,  of  ilfee  tiegre  toitfti  tf)ii8(  real= 
me :  anD  tl)at  in  f)ope  of  refo?matioun  in  all  tf)ee 
partis  of  ci5oDi0  feirfe*  Cl)e  fpeciall  ruti0  of  all 
mifcfteif  toe  fufpect  nocl)t  jour  p^uDent  nobilitie  f'f:"' 
to  mgffenato,  to  fie  t  ttoa  infernal  monftris  JPigtie  ^'  ^• 
anD  Huarice :  of  tl)e  (iuf)ilfeis  Dnljappelie  6es 
topfp^ung  tl)e  electioun  of  tinqualifeit  ftifcftopig 
anD  Wf^tvis  pafto^eie^  in  ©cotlanD :  3nD  tl)at  la= 
itlie,  as  toe  ca  collect,  toitl)in  tl)ir  l)unD?et!)  jeris, 
in  tfie  gret  Deftructioun  of  tf)e  treto  religioun  off 
cl)?iftianis,  anD  in  p^ouocatioun  of  c0oDis  to^aitft 
contrare  bs.  jTo?  afo^e  tftag  Dagis,  na  man  gen= 
tie  no?  titfier  foi  feir  of  confcience,  aD  Dout  of  W 
inftafailitie,  toalD  refaue  ge  oflKce  of  ane  paftour, 
(iu|)il  l)e  toes  almaift  compellit  tftairto.  ane  toit= 
nefltng  of  tfie  famgn  mag  he  tfjz  ceremonie  obfer 
uit  tje  mong  noto  in  Sgpocrifie,  Nolens  yoIo.  anD  jit 
toe  mag  nocfit  Dout  of  t|)e  laucftfull  o^Dinatio  aD 
aucto^itie  of  al :  as  toe  mag  not  of  our  laucl)ful  fo 
uerane  be  name^  jTor  I  Doutig  tftairof,  quftat  ellis 
is  it,  fiot  to  plant  but  rutis  of  o?Dour,  ane  mani- 
fell  confuGon  (J  titer  erterminion  of  tftis  realme : 
fetting  tip  ane  peple  l)eiDles  left  of  <a5oD,  as  tftee  QA-  3. 

lP?Opl)etiS  fpeifeiS,  A%;  rege,  ah/q;  lege,    ab/q;  facer  2.  Vara.  15. 

dote :  tbat  is  toitliout  ane  feing,  toitbout  ane  lato, 
anD  toitbout  ane  p?eift  ?  15ot  geue  ong  fpote,  o? 
blefe  be  in  tl)e  laucftfull  o^Dination  of  our  pafto^ 


[8] 


toies :  toe  mage  natoagis  of  reafone,  hot  impute 
tl)at  crgme  to  tfte  Ut  rep?ocf)e  of  ?our  nobiHtie^ 
Call  fteirfo?  to  remembrance,  toe  befeife  ^our  tu-^ 
manitie,  tftat  jour  felfis  on  Igue  togiODer  fcb  jour 
rjie  ^^mo  (2BlDarii8?  in  tt)t  lait  aige  fo?efaiD,  fra  tl)e  latoafte 
Tomil^^'  to  tfie  l)ieaa  Degree,  to  ftaif  fiene  tfte  mtientans, 
nunlfarw,  anti  @)imoniacall  mercl)antiis  of  tfie 
famgn  mifcfteif,  plaganti  to  jour  mferiouriie^  tfte 
4.  Re^.  5.    part  of  lippit  (5ieji  in  t!)W  mater,  fagaO :  Ctuljat 
togll  t  g^b^  nte*  3nD  to  tl)e  Un^is  of  tl)is  realme 
(tjot  goD  impute  not  tftat  to  joto  and  jour  potte^ 
ritie  plaganOe  tl)e  part  of  @)gmon  W  compan= 
Actu.  3.     jone,  faganO,  fcfiir,  (lufiat  fall  toe  getie  tl)e  ?  3nti 
fua  je  nobilig  (j^ecialie,  (J  jourii^  lait  jjgenitourg 
hlgntiit  be  carnal  effectioun  of  jouris  babig,  b?e= 
tfter,  01  Ufjzvig  freinDis,  o?  be  auarice,  fieg  Def= 
trogit  tf)e  treto  religioun  anD  triumpfianO  feing= 
Dome  of  C|)?ifte,  fa  fer  as  je  mgcftt :  putanD  in  tbe 
place  of  goDlg  ^inifterii8(,  anD  treto  fucceCfouriief 
of  tfie  apoftolii8^,  Du  Doggis*  Ciufta  fo^  tfte  maift 
part  in  ertreme  Dainger  of  tfjair  maifteriie?  fiouffe 
tl)e  feirfe  of  Cf)iifte,  qufiair  ennimeis  ar  toitftout 
anD  toitbin,  Dar  not  onlg  nocbt  barlie,  bot  maift 
fcfiamefullie  pogit  toitb  ftaff  (j  fting,  Dar  notfter 
QUbigne  no?  Qubgnge*  Xot  of  tfte  rigour  to  tbee 
m  iit  xu  pure  Dune  on  jour  atoin  lanDis,  anD  of  tbe  appp= 
trtbe^»Ur'e  91^^  2^  fet^^fe  ISt^^S  5jb  titfterig  Detoiteiie?  tfiairof, 
^  '  to  iour  atoin  feecbingis :  of  tbe  Depaupering  tbee 
tennentis  be  jour  fetois,  augmetationij8(  (J  utbe= 
rig  eractionis :  o?  of  tbe  fcftuiting  of  bonefte  men 
fra  tbair  natitie  roumeie^,  be  tgtle  off  joure  netoe 
qubirlie  fetois,  tgme  feruitf  not  to  fcbato*  Jpeirfo? 


[9] 


fen  fie  W  iuftice  goU  puniffitf  oftgrnes,  in  ge  fa=  ^^pi-  n- 
mgntftmg,  qufiamnman  offenDis:  Cftat  fu  off<^^»^p^^' 
jour  \)onmg  |)es  bene  laitlie,  aluterlie  tJeftrogtt,  SoMmL 
anD  put  out  of  memo?ie :  antJ  t|)e  ttfiens  tieiec= 
tit  to  pouertie,  is  not  tljat  ge  luftice  of  (FoD  ?  anO 
tftat  titfierfe  tiegenerat  fra  ge  auncient  nofailitie 
of  tf)air  €lDarii8^,  be  falUn  in  ertreme  ignorance 
of  goli,  anti  in  obftmat  ftubbirnes  to  Iziv  Cnceir^ 
lit  W  latn,  0?  toalfe  tfiairin  ?foime  to  gair  fenata= 
lege :  bot  ftauaD  regartie  to  ge  to^efe  of  tf)i0  toarlD 
0?  Iuai0  of  tfiair  botigl^,  leuis  OBpicutrianig, 
but  fait!)  0?  lufe  to  goD  oi  man*  HnD  titl^erw  co= 
trade  reiogfeie?  to  be  callit  dfofpellariie?,  anti  cun-^ 
nmg  in  ©cripture :  q[u!)a  reft  tip  in  tie  curioCtie 
of  Queftionii^,  anD  (ag  apperw  tgll  tis)  in  mant^ 
feft  errouri6(  anD  p^efumption,  mato  of  tfte  gof= 
pell  ane  tafem  craft  but  ferDer  piactife  off  go&is 
lata  in  DeitJ*  iDufia  albeit  tftag  erg  out  faft  tipon 
^Oolatrie :  ?it  tljag  ar  na  Ug  tba  tl)e  titljeris  De-^ 
generat  igno^antis  abone  fpecifeit,  ag  toifeit  (2= 
tbnifeis,  anti  bunti  fubtiitiiOf  to  t  monftrous  gDo^^ 
latrie  of  Huarice,  neuir  intentianD  to  clenge  gair 
SanDis  of  ge  feirfe  rentig,  noi  of  ge  bluDe  aD  fueit 
of  tl)e  pure  anis,  fpurrantie  faft  titfieris  to  refo^ 
matioun,  bot  in  DeiD  neuir  refo?manti  tbaim  fel= 
fi0  fra  tl)e  gtiolatrie  of  auarice :  neuir  cftange^ 
anO  in  tW  Daingeruief  battel  of  religioun,  tbair 
b^bis  toitl)  men,  tftair  ignoianti0  toitfi  learnit : 
ercept  in  ane  clofeit  maner  to  fuftene  ane  ^iniU 
ter,  quftare  tfiiee  ftunti^etb  rgcbe  (J  pure  toes  fuf^ 
tenit  afoie*  O  3fmmoitall  (Sot),  qufig  perfaue 
fe  notU  tbir  tbiee  plaigis  to  be  tfte  fcurge  of  tbee 


[10] 


Diume  iuftice  foi  ^out  former  impietie,  aU  Deulttf^ 
cfie  fi'monie  ?  ©en  je  anD  ?our  laft  fo^efatfteriiof 
in  tf)e  toglDfu  toag  of  tftw  Oamgerous  Igfe  cf)eCt 
?our  fel&0  fa  blgnD  ggtiiie? :  Quftate  meruell  is  it, 
tfiat  50  fa  lang  inOurat  fiut  repentance,  be  fallin 
in  tfte  pot  of  igno?ace  errour  o?  bice  ?  Ciu|)2  clen=^ 
ge  50  not  ?our  i)art  (J  fianDis  fra  gDolatrie,  qufta 
mi)  ixioia.  be  toimg  co&amniie?  i)Oolatrie  fa  mefele  ?  goO 
ane'^toie  5^^^^  Iib0rti0  0ft0r  our  t)nli0rftan&0  fr0li0  to 
tSinfe :  fall  tW  50ur  gDolatricall  auaric0  pfuaiD 
our  c6fci0nc0  (albtit  \ot  hz  ruiD  of  l0tt0ris  aD  m 
g0met)  t|)at  50  int0nD  onlg  to  tramp0  Doun  bDo= 
latri0,  anD  f0t  Dp  Cl)iiftij8(  feingtiom0  ?  SDi  tSat0 
50ur  foit)0aris  qul)a  Diftrihutit  tl)air  atoin  iuft0 
g0ris  anD  lanDis  to  0r0rcif0  tl)0  louing  of  goD,  aD 
to  fuft0n0  tf)0  pur0,  to  ^mz  tznz  igno?antii8f  off 
goD  aD  gDolatouriief :  anD  joto  (faifing  50ur  D0to 
5onori0  W  fp0ife)  qulia  rugii^,  as  50  mag,  fra  goD 
(J  al  goDlg  tif0,  to  jour  atoi  fe0cf)ingj :  to  tz  t  tr0to 
Difcipulis  of  Cf)|ift0  ?  5i3a  na,  tr0tDli0 :  f0n  50  i)0= 

Li/c.  16.       riti0  ppnUnC0S  tl)iSt  ^on  potejfis  deo  feruire  ^  mam" 
hue.  14.       mone,  HnD  again0,  ^ifiquisrenundauerit  omnibus  quce 
pojjidet,  non  poteji  mens  ejfe  difcipulus,  J0OCl)t|)0l0S  tD0 

Bfau0  mong  amagis  ^oto  (to  goD  60  glo?0)  qulja 
toitl)  f)umil  fpirit,  toalD  600  fra  al  3[Dolatri0,  fu= 
P0rftition  anD  at)uf0 :  anD  ffclBfe0  fra  0rrour,  60= 
r0C0,  anD  curious  pi0fumptioun  to  x^mnz  bal)= 
ling :  anD  piactiflts  tft0  lata  of  goD,  l0Uing  fot)ir= 
I.  Cor.  10.  ite^  goDli0,  anD  iuftli0*  Co  (iul)om0 100  committ 

tl)iS  r0gim0nt  t  Qw?^ eociftimatjiare^  uideat  ne  cadat : 

as  tD0  Do  to  tl)0  toarlDlg  igno^antis  a6on0  fp0= 

Vfal  31.      cifiit,  tl)iS  t)tl)0r  of  tl)0  PlOp50t :  l^oUte  fieri  ficut 


[11] 


equus  4*  mulus,  in  quihus  non  eft  intelleBus,  tD0 

f)aue  fcftatom  fum  t!)mg,  as  toe  mag  fo?  tgme  to 
our  pafto?es,  erfioitgng  tf)ame  to  reformation : 
ftoa  toe  fufpect  nocftt  ?oure  gentle  !)umanitie,  jee 
JSohle  potet  ILoiDw,  TBaronig,  $  btfteris  (lufiat 
fumeuir  of  tfie  JSobUitie  of  ©cotlantie,  to  be  of= 
fenDit  toiti)  ti$  jour  pure  ani0,  hot  our  @ouera= 
ne  !LaDgi5  fre  Itegig,  to  jet  in  tinfenjetUe  tf)e  t)e= 
rag  feies  affection^  of  oure  mgnDis,  ag  in  tfiee 
hofui0  of  paim  mong  toapis  tieirbeluet :  fe  toe  of 
tfte  lato  fo^te  ar  to  giDDer  toit!)  ?our  ercellence,  in 
tfte  famgn  fcftipe  of  tftee  commoun  toefti)  of  t!)is 
realme,  participant  confo^me  to  oure  fmall  part 
of  all  p^ofperttie  anti  aDuerCttie  tljairot  HnQ 
tftairfo?  of  nature  anD  of  confcience  ar  mouit  to 
togs  guDe  to  al  in  tf)e  famgn*  3nti  jit  toe  attempt 
tW  mair  baulDlge,  tl)at  toe  ar  compellit  be  ane 
part  of  four  nobilitie  anD  joure  l^jecfiourw,  aief 
toe  efter  fall  fcftato. 

QBot  to  tfig  9@aieftie  maift  ercellent  @oue^  co  que. 
rane  toe  returne,  befeifeanD  maift  ftumlie  tbg  (S.  "^^'^^^ 
anti  tbg  nobilw  fo^efaiDiff,  to  impute  nocljt  tftat 
tgl    as  a  fait,  tbat  toe  fpeife  in  ge  caufe  of  <j5oD 
fa  frelg :  tiefgiantie  licence  tfiat  toe  mag  but  iufte  cie  pctr. 
offence  of  ong  perfoun,  jppone  in  to?gt  to  tfte  pie=  ^loun  to 
cl)ourii8(  of  tbaim  callit  ti)e  congregatioun,  tftag  ^^s^^^^^'^* 
t&ingis  quSairin  fpecialie  toe  ar  offeDit,  ttoecf)e= 
mg  Doctrgne,  o^tiour  anO  maneriie?  app^ouin  bee 
tl)aim :  to  tbe  intent  tftat  all  errour  aD  abufe  be= 
mg  cuttit  atoag,  toe  al  o  baitb  fgDis  mot  linato  g 
fteritie  anU  glai&lge  ati  tinfejeitlie  embrace  tfte 
famgn,  as  tfie  Deir  belouit  Docfiter  of  (I5oD* 


[12] 


ctoa  tau.  ci)e  Qufiilfeiie?  toe  fet  furtft  fo?  ttoa  cauCtf*  Cfie 
mloun'^^'  ane  10,  tfiat  toe  mtenDmg  to  be  faitfifull  cl)?ima= 
nfe,  anD  reDtig  to  fuffer  tf)g  graces  latois  fo?  ong 
crgme  committit  be  ar  compelUt  otber  to  af= 
firme  m  reWgioun  afoie  man  contrare  our  conf^ 
ctence :  o^  to  be  mcarcerat  0?  eriUt,  anD  balDm  be 
tbe  toarlD  ^0  JInetielw,  Iperetgfefe,  apoftatiief,  01 
toifeit  perfone0  bntoo^tbg  tfte  companie  of  cb?if= 
tianfe :  Hnti  i  ge  mem  tgme  at  Cc  ertreme  pouer^ 
tie  all  toe  of  tbe  clergge,  tbat  toe  ar  almaifte  loOt 
tb  out  ong  mercg  of  ma.  Cbe  itfjer  caufe  10 :  tbat 
toe  being  of  fmal  learning,  anD  jit  laitl)  to  be  f)B= 
pocritiief  to  our  coDemnation,  ftes  lang  abgDit  fo? 
reflfoning  of  tbe  QBifcftopes,  Cfteologis  aD  btfte^ 
ris  toeill  learnit  tgl  ane  goDlg  reformation  rgcfit 
neceflfare.  Ciubilfe  tbing  not  cttanDe  to  paffe,  bot 
mair  cure  baD  of  tbe  feecbing  mi  of  tbe  queir,  toe 
mag  natoagiie^  langer  contene  tis,  bot  erpielfe  on 
al  fgtiis,  a0  toe  tbinfe :  referring  our  iugemet  to  g 
balg  catbolife  liirfe  anD  tbat  toitbout  eloquence  0? 
manlg  perfuaffon,  of  ge  qubilfe  toe  baue  Igtle  re^ 
garDe  in  refpect  of  tbe  Diuine  beritie :  linatoanD 
gat  Igfee  as  ane  beutiful  perfoun  is  luftie  aneucb 
in  ane  fobir  ragment,  tbat  fa  10  tbe  beritie  in  ane 
ruiD  ftgle.  TBot  fen  tW  controuerCe  anD  tumult, 
€)  gracing  ©ouerane,  cuis  but  Dout  of  tbe  fo^ 
mare  iniquitie,  anD  contempt  of  d^oD  in  anD 
1^*  our  forbea^is:  quba  of  W  guDnes  befgDis  *  bis 
mong  maitt  ercellet  giftis  geuin  to  tbe  amangis 
al  Piincitf,  bes  geuin  to  tbg  bienes  ane  maift  er= 
cellet  of  all :  in  g  p?eferuing  to  tbis  Dag  tbg  beto= 
tifull  boDg  (J  faule,  fra  al  fpot  of  noto^ius  crgme 


[13] 


in  ong  of  baitf) :  mt  mag  not,  bot  erfioit  tfie  our 
maift  ercellent  ©ouerane  to  ftaue  ge  guOnes  of 
tfig  (5oD  in  memoiie  mteDgng  tz  W  grace  to  b= 
feuere  fa  to  tfje  enDe,  toalfeanOe  anD  panceanD  in 
|)W  latoii8(  Dag  anD  npcfit.  Ciu&ilfe  tfting  conCftw  S%eu/ 
noc!)t  m  t|)e  reiDgng  of  mong  cfteptouw  (albeit  scoun, 
tfiat  be  pioffetable  to  ane  ftumill  mgnDe)  bot  in   p^^-  i- 
|)alB  feir,  treto  fait!)  tog?feaD  be  cljantie :  ciufim  Oaiat  5. 
on  tiepentitg  fure  ftope  of  temperal  piofperitie,  3  t^'^o. 
blgie?  eternall  jTo?  tbe  Wngtiome  of  goD  is  notU  i.  cor.  4. 
*  in  tDO^ti  bot  in  tnoifee*  TBot  becaufe  gret  cotro^ 
uerfi'e  10  neto  fo?  tbe  Dountrapmg  of  ^Dolatne :  s^^'^^* 
to  ge  outruittng  of  ge  qubilfe  toe  befeife  tfig  pim= 
celie  ^aieC  matft  effectuate,  fo?  g  lufe  of  Cfiiift 
(qubome  in  Vao?D  toe  all  p^ofeffe)  to  bent  tip  tftg 
mgnti  maift  erneftlie :  fen  tijat  is  tbe  fait,  quftait: 
toitl)  tfie  maieftie  of  CJoti  is  maift  greuouOie  of= 
fentfit  JToi  albeit  mong  in  tbir  Dagis  fies  labo?it 
to  abolife,  anU  pull  tfie  famgn  mercgles  tip  be  ge 
ruti0,  anD  erD  tbe  leift  memo^iall  tfiairof  oute  of 
tf\t  mgnO  of  man :  anD  in  tl)e  name  of  it  in  tl)are 
greif,  fits  Deftrogit  mong  tftingis  natoagiief  gDo== 
latricall :  Zit  tbag  left  to  tl)g  tiictojious  banD  a=  stro. 
mang  titberis  mair  fmal,  tb?e  of  tbe  gretaft  gDo-  inttoelliif 
lis  but  controuerft'e  tintti^ecftit,  tierrag  gbolis  in 
DeiD,  5e,  t  t^tite,  top,  (J  boDg  of  all  titberis  gDolis* 
£Df  tbe  Qubilfeis  ane  ti^e  baue  fcbatoin  tbe  monf=  m  vnou 
tvms  gdoll  of  auarice:  Db  tbe  gubilfe  tbe  p?in=  ^^^^^^^-^^f- 
ces  of  tbe  erD  maift  comonlie  comittis  jTo?nica= 
tion.  Co  tbe  end  tbat  tbg  ^aieC  be  neuir  tbair= 
tDitb  pollutit,  notber  in  Ciuill  no?  (IBccliafticall 
effaris,  euerg  Dag  ti^e  p^ag  tijar  in  tbg  mgnbe  tbe 


[14] 


3.  Reg.  21. 
Act.  5. 


Zacha.  II. 


of  tbe  (dig 
2.  T/..#  2. 


tiftoiie  of  Bafiotf),  of  ananias,  ano  ©apftira, 
Piagtng  tfiat  toifeit  perfoun  qufiatfueuir,  qiiftag 
toalD  Oefgle  tl)g  confcience  aD  faime  tfiairtnitl), 
tatftelie  to  xttuvnt  to  opptn  repentance :  o?  to  Ija^ 
ue  tfte  retoarD  of  toicfeit  3fe?abell  in  eremple  anD 
terrour  of  i)t|)em  Cfte  fecunOe  itioll  10,  tf)e  toic^ 
feit  Cum  paflour :  of  ti)e  qu-bilfe  toe  mafe  tfiie  tign= 
X}i0.  @)um  foi  faging  onlg  to  our  ruiti  refo^mea-^ 

n0:       malfteris  zour  dcStryne plejisvs:  \^t0  Utiertie  tO 

Ij^ufee  tfte  feirli  rentis,  anti  leue  ato  Dum  in  goDi0 
caufe,  as  ong  fifcfte  in  tlje  toatter,  anti  in  mair  \U 
centiug  igfe,  tijan  euir  ti)ag  DiD  afore*  ane  titftir 
foite  ftartm  tope  faitfileg,  euerg  ?eir  embiaiflfgng 
fcb  gret  fa^afe  tfie  faitf)  of  t^e  ftarfeaft  ptg.  anD  to= 
tSeris  fo?  not  Taping  t!)ii8?  ane  tDO^O :  maijieris 

vs  lufe  zou  and  zour  dodryne  :  ar  tiepoflt  Of  tl)air  Of= 

fices,  tienutiit  of  t!)air  rentis :  5  ^  apperanDlge 
fie  tfie  fimtCltoun  0?  erar  reuenge  of  goD,  fen  tftag 
being  afflictit,  6e0  na  compucitioun  no?  Dolour 
of  gair  former  necligence,  no?  intent  to  refo^ma-^ 
tioun,  bot  onlg  iucfeis  hafetoart  tb  tfie  Jftraelitis 
to  tfiee  poti0  of  Sefcfte  in  €ggpt :  tftat  i&  to  tfiare 
former  licentiug  leuing*  Ctuftillt  fo^t  ar  leg  p?of= 
fiEtatJgll  to  goDi0  feirfe,  tSan  toes  £otl)i0  tngfe  to 
I)im,  efter  gat  fcSo  toes  turnit  in  ane  ftane  of  fait 
Cl)e  tl)?iD  IdoII  anD  toerft  of  all  is  tl)e  fals  p?e- 
cfieour  CttanD  in  tl)e  temple  of  goD  fcl)atoaD  ftim 
felf  (as  paule  fpeifeis  of  W  maifter  tl)e  an- 
ticl)?ia)  as  l)e  toar  goD  :  tfiat  is  eraltit  in  tl)e  co= 
fait  (J  coCence  of  ma,  anD  eftemit  to  liaue  tftat  p-- 
fectioun  tftat  l)e  can  noc|)t  no?  mag  nocfit  lie* 
Cl)ir  tl)?ee  IDolis  be  tfte  mgcftt  of  tl)g  ^aieftie 
anD  baulD  afltttence  of  tftg  nobilis  aD  treto  Faf- 


[15] 


toiCiff,  fiemg  toitf)  tf\t  tpeciaH  grace  of  goU,  anis 
m  ^is  realme  fuppffit :  toe  Dout  not  hot  al  IDo-- 
latrie,  quftilfe  is  nolo  in  controuerffe  in  religion, 
ie  men  of  mein  learning,  amang  al  peacetile  me, 
falbe  pacifi'it  be  fmall  labouris,  to  ane  goDlg  co= 
co?De.  aHe  fpeifeaD  frelie  in  tfie  caufe  of  our  goti 
to  W  glo?e,  aD  in  feruent  jele,  efter  our  fmall  iu= 
gement,  to  t&e  toeilfair  of  tftg  maieftie,  nirt  efter 
goD  to  ti0  tl)g  treto  ©ubDititf  maift  Deirbelouit 
in  ertf),  fufpectii8^  na  goDlp  perfoun  to  be  offenDit 
toitl)  Ml  geue  toe  liaD  feepit  langer  Glence, 
toe  ferit  baitl)  tl)e  offence  of  our  goD,  and  our  co= 
fcience  to  be  fmotit  tb  tfte  crgme  of  lefe  maieftie, 
foi  not  aCDEsting  to  tl)e  tieritie,  in  tW  Daingerus 
tumult  jTarDer  fen  all  man  ftes  tW  too^D  refo^- 
matioun  in  motSe,  toifling  to  refo^me  Wf^txis : 
tftat  al  man  Saue  iufte  occattoun  alfo  to  refo^me 
ane,  tftat  is  l)im  felf :  mt  maift  f)umelie  anD  er= 
neftlie  befeifeis  tl)B  ^aieftie,  maift  gratious  fo= 
uerane  fo?  tfte  fuppo^te  of  iitfteris,  aD  euerg  ane 
toitf)in  tl)is  realme  q[ul)a  tmfenjetlie  lu&'i^  cPoD, 
anD  ane  goDlg  refo?matioun,  to  lufee  in  tl)e  mir^ 
rour  tinDertoigttin  fet  bp  be  tl)e  finger  of  (PoD, 
(J  ge  moutl)  of  W  fialg  Piopfiet  (ZB^ec^iel :  qujair 
in  euerp  ftait  mag  fee  W  fmot,  anD  baue  iuft  oc= 
cafioun  to  refo^me  ftgm  felf  firft,  anD  t^airefter 
be  mair  able  to  fielp  l)is  ngcfttbour  o?  inferiour* 
Cfte  fpirit  of  3[efus  Cfiiifte  our  onlg  ©aluiour 
g  meDiatour  mot  conuoge  tfje  bert  of  tbg  S^aief 
5  al  cbnftiane  princes  tb  jour  ©ubDitig  in  eue= 
rg  Degre,  to  bebalD  attentlie  euerg  Dag  g  famgn 
mirrour,  (J  to  purge  (J  toefcfie  all  fmotis  erp^eOtt 
be  it  amen* 


[16] 


Ane  cleir  ^irrour  for  the  l^eformatioun  of  all 
EJatis.     Ezech.  2  2. 


Co  all      fTT-^HE  toojtie  of  t|)e  Lo^De  come  tinto  mee, 


■    Ifraell  10  turnit  into  DpflTe,  o?  rouft*  31 
-B-  tf)ag  t|)at  fulD  be  tin,  3[rne,  aO  letf,  at  in 

tfie  fg?e  beCUm  d^Offe*  ^c.   And  a  lytle  efter,  tfiOtO 

art  ane  bnclene  lanD,  q[U|)ilfe  i»  not  tragnit  tipo 
in  tfte  Dag  of  tfte  creuell  to^aitl).  Ci)e  pppfietfe 

Siiffl  tftat  ar  in  it  at  Igfee  ane  Igone  roigng  anti  tafeanD 
t  ptag :  tfiap  ftaue  Deuorit  g  faulis,  tfiag  ftaif  re-- 
fauit  rpcSes  anD  glo^e,  (J  multipliit  t|)e  toeOotois 
in  ge  miDOis  of  it  Cfie  p^eifti^  of  it  \^z&  content-^ 

cie  im&ft  nit  mg  latoe,      Qefglit  mg  ©anctuarie,  hetuir 

pret^h^.  t!)e  Ijalg,  and  tfte  tinftalg,  tfiag  I)aue  I)ati  na  Dif= 
ference :  anO  fra  mg  ftalg  tiagis  tftag  fiaue  turnit 
atoag  tfiair  OBin :  HnD  31  toeie?  tinftallotoit  in  tl)ee 
mitiJjis  of  tftaim*  Cfie  reularis  in  t|)e  mitilJis  of 

&t  ^rfn.  jg]^^  toouieg  rauifc|)ing  gair  piag,  to  fcfteO 
bluD,  to  Deftrop  faulii8?,  $  gretielie  to  fearce  lucre* 

^itt  (au  QBot  tfte  Piopijeti0  of  it,  fpargeonit  tfiaim  toitf) 

ijredjoreg-  ftntemperit  mooter,  feing  tianiteis,  anli  p^opfie^ 
ciing  \z\»  tonto  tf)aim,  faganfi :  Ctie  Lo^D  6es  faiD 
t|)i0,  Quf)en  ti)e  iLorti  fies  not  fpoWn^  C|)e  peple 

cfje  pepie  ^^^I*  ^Ct  toifeit  crtoiftoun  anD  rufilierie* 

Cftag  tierit  tfte  pure  anD  nefig  anU  oppieOxt  tfje 
ftrainger  aganis  rgcftt  3f  focftt  of  tftaim  ane  ma 
tl)at  toalli  mafe  bp  tfte  ftaige,  5  fet  figm  felf  in  ge 
dope  before  me  in  tfie  \mW  beftaif,  tftat  31  fulD 

cbe  punig.  not  Merlie  Heftrog  it :  bot  31  coulD  fgnU  naine. 

nirnt,       cfjairfoje  3t  fiaue  pourit  oute  mg  creuell  Ditple^ 


faging  tboto  ©one  of  man,  tfie  |)oufe  of 


[17] 


four  tipon  tfjaim,  in  tfte  fm  c»f  mg  to^taitf)  fiaif  31 
?fumit  tftaim*  Cftair  atnin  toagis  Ijaif  3f  recom= 
pencit  tipon  tftair  f)eitii0,  fagis  t|)e  ILoiD  (PoD* 

Del^uejit  to  the  Queues  Grace,  the  15. 
ofYahruar,  1561. 

THE  SECVND  TRACTATE. 

€n  toe  reiD  tftat  nane  fulD  tafe  tfte  ftonour 
of  £pmiflratioun  of  (S^W  too?ti  aD  ©a=  R^^.  lo. 
cramentw  on  fiim,  ercept  6e  be  laucfifullie  hc6.  5. 
callit  tfiairto  :  otfier  be  (0oti  imeDiatlie,  01  be  ma 
fiaifanD  potoer  to  jpmot  |)gm  to  tbat  office*  HnD 
fen  toe  reiD  nane  callit  be  goti  olie,  ercept  Ccfe  as 
fcbeto  pair  potoer  geui  to  gaim  be  bint,*  be  poto=  ^  (f^^wt 
er  of  ge  fpirit,  o?  in  ft'gnig  (J  toounberis*  Jpeirfo^  "^^"^^{6^ 
giue  50to,  3fobne  iB^nor  toe  fag,  be  callit  immebi-^  S  ater^V 
atlg  be  dPob :  (lubair  ar  50ur  meruellis  to^ocbt  be  fX^^nx 
tbe  balg  fpirit  ?  jTo?  tbe  meruelliis^  of  tooltring  of 
realities  to  tingoblie  feDitioun  anD  bifco^be,  toe 
abnuber  nocbt  to  be  of  W  ggftis :  15ot  giue  je  be 
callit  be  man :  je  moift  fcbato  tbaim  to  baue  baD 
laucbful  potoer  tbairto :  as  g  apoftolis  o^binatit  13 
paule  anb  Barnabas,  albeit  cboCn  be  dJob  9 
afoie :  anb  tbag  Cclgfee  btberis  in  tbe  riiii*  of  tbe 
actis :  anb  as      f^aule  o?binatit  Cimotbe  ab 
Cite,  geuanb  tbaim  potoer  (}  comanb  to  o^bour  ];  \' 
btberis :  qubarin  apperis  tbe  laucbfull  o?binatio  iuumi 
of  ^ini^zxi^.  Xmx  laucbful  o^bination  be  ane 
of  tbir  ttoa  toagis,  toe  befg^e  joto  to  fcbato :  fen  je 

a 


[18] 


renunce  auD  tUmig  t|)at  oiDmatioun  null,  o?  e= 
rar  toicfeit,  fie  tfie  guftilfe  fumtgrne  toare  callit 
@)cl)ir  3fo|)ne» 

(&int  ^oltnt  ^my  ht  not  laut^fuH  3Si^cbope, 
qujboto  ran  t]^aj?  ije  lauc^tuU  ortrinatit  t>e 

jo^nc  isno  3fue  l)e  can  nocftt  fcfiato  film  felf  ane  lauci):: 
to^iiXe^  VJrfull  o?timatit  fiifcfiope,  nocfit  onlie  ane 

ill  01  inferiour  mmifter  ?  q[Ul)oto  can  ^e  @upet= 
iiane  ^upcr  itenOentfe  0}  totl)er  inferiour  piecl)ouris  o^Dma^ 
noriS?  electit  fie  Sim  not  ftaifanD  poloer  tfiairto, 

teri'g.     '  iuge  50ure  (zlUs  to  fie  laucftfull  minifteriie?  in  tfje 

feirfe  of  goD  ? 

<?Biu5p  ar  not  tibe  Eortii^  antf  btjbevi^,  XaufjbfuU  mC^ 

Ir^vtoeg//  |^3f^^  3f«^6^^  "^^^^  ^^'^  5^  affirmiie^  50ur  fel= 
^t^bovt  antf  laucftful,  fie  relToun  of  jour  fcience :  aD 

toe^bntrf/'^  tfiat  je  ar  pmittit  altoagis,  giue  je  fie  not  atjmit= 
Mntfeitmu  tit,  fie  tfiag  feirfeig  quljome  |e  ferue :  £Xuf)B  l)aue 
?e  tecl)it  manifeftlie  ane  gret  errour  anO  fcfiifme 
in  jour  congregatioun,  contentiing  iti  tuitfi  anD 
naill  (as  is  tfie  ppuerfi)  fu  lo^Ois  aD  gentil  me, 
to  6aue  gretumlie  failjeit,  miniftranti  jour  com- 
munioun  in  tgmes  figpafte,  to  tfiair  atoin  fiouf- 
!)alD  feruantiis  anD  tenentis :  fen  tl)e  faitiis  lo?= 
Dig  anD  gentilmen  fieing  men  of  fcience,  fie  tftair 
atoin  iugement,  in  tl)at  cafe  gmittit  fie  tfiair 
fyW  feruantiiief  to  t  oflKce:  quja  affi'rmis  game 
feies  to  fie  ane  feirfe  of  goD  ? 


[19] 


The  Copie  of  arte  yyrytting  delyuerit  to  lohne  Knox, 
on  twfday  the  thrid  ofMarche,  1561. 

C^^W  it  mote  plei0  ^oto,  fo^famefele  toe 
^^X^tl^wzxit  certane  articulis  to  ^oto,  ttoecfting 
50Ut:  Doctrgne,  o^tiour  (Jc^  £Xuf)amn  Ipeci^ 
alie  toe  toar  offenDit :  anO  tftat  p^iuatlie  be  ane 
|)onoiabBll  perfoun  of  ?our  atom  reUgtoun :  qufja 
of  W  cfieritie  (as  fte  tftocfit)  fjati  oft  erfto^tit  fu 
of  tgll  ane  tinioun  Jii  ^oto.  anO  albeit  toe  on^ 
Ig  Defgiit  ane  anftoeir  tSairoff  in  to^gt  p^iuatlge 
tbout  contentioun  as  toe  pponit  to  ^ou :  ii5oci3t= 
t\^t\zs  fe  !)atie  oppinnit  tfte  famgn  in  tf)e  pulpet, 
anti  reSerCt  fum  tftingis  tfiairof  in  oure  name, 
noc|}t  fa  Cnceirlp,  as  toe  pponit  tf)aim,  noj  ^it  in 
tftat  mgnD*  ipeirfo?  toe  erf)oite  ?ou  jit,  as  afo?e, 
tfiat  toe  mage  f)aue  ?our  anftoeir  in  to^git  HnD 
giue  it  fal  pleis  50U  alfo  to  anfueir  to  gaim  in  ge 
pulpet :  UXt  toalD  tbat  firft  ?e  reD  our  to?gttings 
fullelie  anD  CEnceirlie:   HnD  tftairefter  anftoeir 

ti)airtO»  ^icut  ex  deo,  coram  deOy  ^  in  chrijio,  ClUf)are  2-  Cor.  2. 

?e  tperit,  quftat  toe  menit  to  be  fenD  of  goD  imeDi= 
atlie,  be  potoer  of  tf)e  fpirit,  o?       Cftis  is  our 
treto  mening  anl5  mgnD :  tljat  almgcfttie  goD  tef= 
tifiis  tfiair  potoer  geuin  to  (tcfe  be  f)is  too^lse  (J  er^^ 
P^elTe  fcripture,  jpnunceit  be  intpiratioun  of  tSe 
f)alg  fpirit,  tfiat  6e  fenD  tfiaim  as  fiis  treto  mini= 
fteris  of  !)is  tooiDe  anD  facramentis :  as  f)e  tefti^ 
fiit  of     3fo|)ne  OBaptift,  be  tfte  JPiopfietis  ^a=  M«/a^.  3. 4. 
lacfiias,  Cfaias,  anD  Z-acbarie,  fiis  father,  be  ge  E^a.  40. 
angell,  anD  tl^e  moutbe  alfo  of  our  faluiour  felf :  l^c.  i. 
€)?  as  l)e  teftifiit  tbat  fie  fenD  l)is  Hpoftolis  anD 

feuintg  ttoa 


[20] 

uatth.  11.  Difcipulis  fie  tfie  famin  W  too^U,  geuanti  tfiaim 
alfo  potoer  to  tog^fe  toounDeriie^.  3Io6*  ^o.  Hue* 
9.  anD  fa  5e  Tall  fgnti  nane  in  tfte  latoe  of  grace, 
feD  imetiiatUe  of  goD,  6ot  be  ane  of  tl)ir  ttoa  toag^ 
ijBf :  of  tf)e  Qut)ilfeis  nane  (as  toe  bntierftanDe  jit) 
conuenii8^  to  ?oto*  anti  as  ttoecftinge  Joftne 
QBaptift,  toe  tljinfe  i)is  laucfifuH  bocatioun  fuflS= 
cientlge  fcfiatoin  to  tfte  people,  be  (PoOe  in  Cgnis 
anU  toounDeris,  to^ocftt  afo?e  Sis  conceptioun,  5 
efter  ftis  jSatiuitie  in  :Saci)arie  |)is  jTatfter,  antr 
fie  Clijabetf)  anU  ijim  felf  in  Sir  toamft,  gat  tf)air 
neDit  na  maitr  (ignis  of  |)is  laucfifull  offitce :  fen 
tijag  toounDeris  toes  fenatoin  anD  feeipit  in  memo?ie 

Ijuc,  I.  It  is  to^gttin*  iLUC,  1.  montana  TudcBce  diuuU 

gabanturomniauerbahcec.  YaI pqferuntoes  qui  audierdty 
in  corde  fao  dicentes  :  Quif  putas  puer  ijie  erit  ?  E^e- 
nim  man^  domini  erat  cu  eo,  "Bot  fe  je  f)aif  ftatpit  fa 

lang  on  tftat  ane  fitting,  ttoecfiing  jour  lauc|)full 
tiocatioun :  toe  erfio^te  joto  to  fcftato  it  iuftlie  to^ 
neit,  01  je  leif  it  Ciuftilfe  geue  je  mag  lio,  (J  aflfuir 
tfte  peple  anD  bs  fieirof,  it  is  tfte  raUiaft  toage,  to 
pfuatje  al  jour  atiuerfaris  to  Delgte  in  tfte  refit  of 

jour  melODie*      Clmjlo  vale,  4-  opera  da,  ut  ueritas,  Sf 
non  homo  uiiicaL  3.  Mart,  QBe  JOUrS  in  all  gODlineS* 
^iniane  winzet  at  the  defyre  of 
his  afflid;it  brether. 
Cttie  on^  iDiajttfngttJ  fee  put  furtlje  ong  toagi's 
fontrare  joixj  or  joun^  ioitj^out  guijgcrfptioun,  im* 
pute  itocjbt  tl^at  to  mt*   jFor  ^  UiSttfie  to  joiu  t^at 
toeg  muix  ^aitutpant  of  i^it  hjrpttutsig  to  gi5  j&our, 

Ic/em  'Ninianus, 
^toa  it      h)r|)tttn  on  ilft  Jiafe  a-S  on  tj^e  ht^itvi^* 
Kara  eruditionis  facundtaq;  uiro  loanni  'Knox. 


[21] 


The  Copie  of  the  wrytting  delyuerit  to  lohne  Knoa:, 
the  tent  day  qf'Marche,  1561. 

^^Cf)ir  it  mot  pleis  ^oto  be  temembent,  tftat 
^^toe  Declant  joto  i  our  laft  to^gttmg  at  50ur 
^^"^  Defgie,  ciuftat  toe  meanit  to  fie  imeDiatlge 
callit  of  goO,  to  fie  ane  laucfifull  ipaftour :  gufiilfe 
10  ong  man  to  fiaue  tbe  fpecial  comanD  of  goDis 
too^ti  at  tfie  left,  cftargeanD  f)im  to  t|)at  tiocatio : 
SDt  elWs  to  I)aue  tSe  famgn  comanti  toit!)  potoer 
to  iDgjfe  (tgnig  auD  toountiens :  (J  fcfieto  tfiat 
3[ofine  QBaptift  (fie  qufjois  ejtremple,  je  apperit  to 
intenD  to  p^eue  ^our  laucftfull  location)  i)aD  tfte 
aucto?itie  of  goDii^  toorDe :  ati  tfiat  fignts  alfo  toar 
fcfiatom  fie  goO,  tfiat  fie  toes  fenfi  fie  fim  15ot 
qufiair  5e  Dengit  g  Jofine^  to^ocfit  ong  (tgne :  lo. 
je  affirm  ^  W  tfie  3[otow :  (lufiilfe  alfieit  fie  treto, 
of  t  erteriour  Cgne  reijuirit  fie  Sfnfitielw,  jit  in  i 
famgn  place,  je  mage  collect,  tfiat  fie  toiocfit  tfiat 
fi'gne  fufficient  to  ane  faitfifull :  qufiilfe  tfiat 
al  tfiing  (lufiilfe  fie  fpafe  in  ge  fpmt  of  Piopfiecie 
of  Cfi?ifte,  toei8(  treto^  £Xufiair  je  intenfiit  to  p?eue 
jour  laucfifull  fiocatioun  fie  eremple  of  tfie  li)?o= 
pfiet  amoi^ :  6  Pioffetis  joto  na  tfiing^  Ml  Qufiat 
cfi^iftiane  man  mag  fiout  fiut  JngDelitie  (as  all 
me  mag  tiout  of  jour  Doctrgne  fiut  al  perrell)  fiot 
tfie  IPiopfiecie  of  ^mos  ig  tfie  too^De  of  goD  ?  jTor 
tfie  fcripture  teftieis  gat  amos  fenD  fie  goD,  Amos.  ?, 
(J  tfiat  fiiCfile  Cgnw  toes  fcfiatom  to  fitm  fie  goD*  ^.  s. 
anti  ane  fufficient  Cgne  to  ge  peple  toes,  tfiat  al 
tf)ing  dufiilti  fie  fo^efpafe,  come  to  pas.  anti  fup= 
pofe  amos,  as  tfie  reft  of  ge  p?opfietis :  toar  fenD 
namelie,  to  fcftato  fum  fpeciall  tfiing  off  goDtiis 


[22] 

togll  cofoime  to  tfte  tgme :  Zit  fie  bfurpit  not  tfie 
aucto^itie  of  tfie  W  TBifcfiope  in  }J)terufalem,  as 
ft  Do  at  ti)ij8?  p^efent  of  tfte  p?imat  of  ©cotlanDe 
in  CDinburgfi.  Ctufiarefo^  cfiearitie  moueiie?  ins 
to  aDuertis  fou  of  tf)?e  tfiingis :  Cf)e  fitft  is  of  g 
Nt«^/.  16.  terrible  punifement  of  Co^e,  Datfian,  (j  atiiron, 
being  of  tfiat  tribe  appogntit  onelg  of  dPoti  to  be 
Pieiftis,  aD  allegeanD  tfie  fcriptur  alfo  foi  gaim, 

EaW.  19.     faganO  t  Suffidat  voMs  quod  omnis  multitudo fdda  eji,  ^ 

in  ipjis  eji  dominus :  3s  ?e  Iso  tl)is  place  Off tfie  fcrip== 

Apoca,  I.     tUre  for  50tO,  ^edt  nos  (^chrijlus)  reges  et facerdotes  deo 

\  patri,  toitf)  Mgfee*  TBt  ge  qufiilfe  aucto^itie  giue 
je  be  ane  laucfifull  p^eift  o?  bifcfiope  in  €0inburgf), 
5e  ar  be  tfie  famgn  aucto^itie  alfo  laucfifull  feing 
of  ©cottis*  Cf)e  fecunD  is  to  remeber  joto,  ^wo^? 

3.      fapientia  quce  eji  dejurfim^a  patre  luminii,pudica  eft  pa- 
cifica,  modejia,  traSiabilis,  ^c,  ^  nihil fimulans,  quod 
dominiferuu  non  oportet  litigare^fed placidu  eJfe  adoes^ 
2.  Tim.  2.    jrropenju  ad  docendu,  patientem,  cU  modejtia  corripiente 
eos,  etiam,  qui  refijtunt  veritati  :  HnD  fen  tOe  allegeit 

na  tfiing  in  our  lall  bgil,  bot  Cnceirlie  tfie  erp?es 
too^D  of  got?,  but  to?gftig,  tD^gig,  gtoiCTig,  o^  clo^ 
liig  as  je  cuiti  not  p?eue  g  ?trare :  gar  ar  fiDig  of= 
fentiit  it)  jour  terrible  erclamatioun  totoart  i)S, 

QUfiillt  toes,  Progenies  viperarum  Sfc.   Cfie  tl)?iD  iS, 

tbat  toe  erboit  joto,  anti  aDiuris  joto  alfo,  in  tfiee 
name  of  our  Loilie  fefus,  giue  je  fiaue  na  mair 
teftimonie,  fo^  jour  laucfifull  Docatioun  lmeDi= 
at,  tban  je  Ijaue  fcfiatoin,  to  DefcenD  from  tfie  W 
fligis,  but  fertier  contentious  cauillation,  amag 
men :  anti  fcbato  jour  potoer  getoin  joto  of  gaim 


[23] 


Ml  fttfiertoags  toe  freinDlie  aOuerteis  ?oto,  tfiat 
jour  atDin  fcolens  tftinfeig,  t  tf)at  ane  miftoneit 
firing  confountiw  all  jour  fiarmonie*  Cfie  lo^De 
of  peace  mot  geue  jou  W  peace  anD  cfteritie,  tb 
anD  mpnD  to  togll,  tftat  Deritie  torn  tfte  tiicto= 
rie^  10.  9@arc*  i56i.  OBe  jours  in  all  goDlines. 

^iniane  YYynzet  at  the  defy  re  of  his  hr  ether. 

Cl)ir  it  mot  pleis  jour  p?uDence  to  Saue  in 
^^mgnti  ^  toe  fenD  joto  ane  to?Btting  tl)is  laft 

ttoifOag :  erftoitgng  joto  to  teftifie  tgll  tos, 
mair  planelte  jour  o^tiinatioun  to  be  laucftfull 
£)f  tf)e  (luljilfe  je  (pafe  na  tfting  in  joure  nirt  fer-- 
mon*  JJ)etrfoi  fen  je  fag  our  firft  Defgie  anD  coun^ 
fell,  I)e0  fpofein  fa  fa^aiD  tftairof  in  tBe  pulpet,  aD 
Jit  not  affurit  not  onlg  not      faot  nocfit  jour 
atoin  6ej8ft  learnit  fcolerig  of  tl)e  famgn :  toe  prag 
jou  anD  erftoitis  jou,  anD  als  fae  al  potoer  geuin 
to  mong  of  tis  fae  ge  aucto^itie  of  p^eiftfteD,  com=  ^-  * 
manDis  aD  cftargeis  jou  in  tf)e  name  of  our  lo^D 
Jtim,  9  in  ge  potoer  of  tig  maift  mgcl)tie  fpirit, 
tfiat  je  otfier  malt  Demonstration  to  tBe  people  aD 
t)i8(,  of  jour  laucftfull  minifterie  geuin  fae  goD  im= 
meDiatlie,  as  fiaD  tl)e  apoftolis*  £)i  fae  man  in  J 
caufe  l)aifanD  tl)e  potoer  of  C5oD,  as     paule  lo.  20. 
o?Dinatit  Cimotjie  anD  Cite :      fae  faaitl),  as  ge  i.  Tim.  4. 
faiD      l^aule  toes  firft  callit  fae  goD,  anD  fgne  2.  t^;;^  i. 
o^Dinatit  fae  men*  ^\  titfaertoagis  tfaat  je  aluter=  ^ct.  9. 

lie  DeCfte,  fra  tfae  tifurpgng  of « •  13. 


[24] 

ane  Dtfier  mannw  office,  Quftill  be  laucfifuHie  cal= 
lit  tftairto :  anU  fjeir  ^it  tfie  apoftiU  faganD,  N^c 

quifqud  vfurpat  fibi  honore,  niji  qui  vacatur  a  deo.  'Cfje 

uebre.  5.    feueit  punifment  of  Co^e  Datftan  anO  abiron,  (j 

"Sumi.  16.  tfie  feirfull  piaige  tfiat  come  on  tfiag  people, 
Quf)a  fulefcfielie  aCTentit  to  tftair  p?ptiefull  arro= 
gance  toe  fupart  fcfieto  in  our  iafte  tD^gttmg) 
tftuntieng  ftoa  ti)?oto  al  our  fenCs,  anti  peirG0  tb 
feir  oure  fteartis,  tfjat  toe  Dar  nocftt  bott  in  com= 
patience  b^otfterlie  aDuerteis  ^oto,  anti  jour  rco= 
leris  to  be  (ag  toe  tftinfe)  in  tbe  perrell  of  tbe  fa-^ 
mgn  punifcbement  SBe  befeili  ?oto  alfo  to  reme= 
ber  of  tbe  plaige  of  tbe  feing  C>5iaj^ :  quba  in  W 

2.  Parol,  p^efumptioun  ingerit  bim  felf  to  offer  tbe  b^gnt 
facrifice  at  t  ^Iter  of  goD,  to  quUlk  office  be  toeie^ 
not  callit  3n5  ?it  W  fait  toes  a  fmal  tbtg  in  re= 
fpect  of  louris,  giue  ?e  toant  gobis  aucto^itie  as 
be  bib :  Sen  be  intenbit  to  offer  tbe  Cgne  onelie, 
anb  ?e  to  treit  tbe  beritie  felf  of  tbe  Sacrifice  off 
tbe  feirlt,  at  jour  comunion  cofo^me  to  our  @)al= 
uiouris  inftitutioun,  togibber  ib  all  tbe  btberis 
®acramentij8(  ab  mpfteriiie^*  Soi  toe  can  perfaue 
be  jour  atoin  allegeace  na  potoer  pat  euir  je  bab, 
ercept  it,  quWh  toes  geuin  to  joto  in  t  facramet 
of  o?bination  be  aucto?itie  of  p?eiftbcb.  Ciubilfe 

1.  T.v;*.  4.  auctoiitie  geue  je  efteme  as  nocbtis,  be  reafoun 
it  toes  geuin  to  joto  (as  je  fpeife)  be  ane  papifte 
QBifcbope,  ab  tbai^fo?  renunceis  it,  $  feifeis  ane 
btber  o^binatioun  of  fecularis :  31t  follotois  con= 
fequentlie  tbat  je  (qubilfe  gob  fo?bib)  fulbe  re^^ 
nunce  jour  15aptifm  alfo,  geuin  to  joto  be  ane  pa= 
pift  p^eift,  as  je  allege  on  Igfee  maner*  JFor  as 


auguftine  maift  cuniglie  aD  gotilie  Sis  Ai^ff.u.i.ca. 

ane  man  tft^oto  fcfiifme  anD  IjereQe  amttis  noc|)t  J-  ^^'Z'^- 
tf)e  facrament  of  15aptim :  Cclgfee,  fagis  f\z,  foi  t  'lY^J"''*- 
famgn  faltis,  !)e  amittis  nocfit  tfte  ®acrament  \^ 
to  geue  baptime,  quijilfe    ge  facramet  of  o^tiina^  ephLperme^ 
tioun :  conferring  tfte  epetuitie  of  tfie  ane  facra^  lue. 
met  ani0  reiTauit  tb  tfte  titfter,  mairouer  tftat  jee 
mag  be  pfuaOit,  tfjat  toe  (peife  tonfen^etlie,  aO  Cn= 
ceirWe  of  cofcience,  toe  p^ag  tfte  o'lpotent  to  be  m= 
cgfull  tgll  ti0  all,  antJ  to  Dit  anU  clofe  ge  moutbiio^ 
of  joto  0|  tos,  qufta  tpeafeis  iniqiuitie  in  Ootoble  m'lD* 

Vf?/e,  4'      dei  Japietia  vince,  aut  rejipijce.  12.  S^art* 

1561.  I5e  jouris  in  all  goDlineg, 

Ni?iiane  vvinzet  at  the  defyre  of  his  hrether. 
THE  THIIID  TRACTAT. 
^{niane  ViMniti  to  tjie  xtiti^x  togiS^B  grace  peace. 

aafien  it  come  to  mg  earis,  gentill  reiDar, 
of  tlje  feDitious  callimg  of  tfte  buitl)  Dur= 
ris  of  certane  catl)olifei8?  in  dBOmburgfj  at  tbe  c5= 
manD  of  tl)e  reulariia?  tftairof,  on  paftbe  monu= 
Dag  laft  paflit :  Hnti  q[Ul)oto  at  tljat  ngcljt  at  euin 
tbe  tiurri0  of  certane  Calumianis  toe0  calfeit  al-^ 
fo  toitl)  fum  notes  of  tiifftonour,  3f  toes  panceaD, 
aufiou  l)appg  ane  tfimg  tt  toar,  glue  euerie  man 
mgcbt  leue  accoitimg  to  bis  tiocatio,  at  ane  tran= 
auilHtie  in  goblines*  HnD  tbioto  tbat  reuolueaD 
in  mgnD  gat  maift  fiunflrab  part  of  mg  aige,  fpet 
i  ge  tecbmg  of  ge  gramar  fcule  of  Imlgcbtquoto, 
about  tbe  fpace  of  ten  jeris,  J  lugeit  tbe  tecbing 
of  tbe  lOUtbeD  in  berteto  anD  fcience,  nirt  efter  ge 


[26] 


auctoritie  tb  g  mmifter  J  of  mftice  bnUv  it  $  efter  g 
angilicall  office  of  goOlie  paftouw,  to  obteue  i 
tft^tD  principal  place  maift  commoOious  anD  ne= 
celTare  to  tfie  feirfe  of  goti*  Ze,  fa  tieceffar  t|)o= 
cf)t  3J  It,  t!)at  tije  Detoe  cfiarge  atiG  office  of  t|)e 
p^iace  anD  pielate  tboute  it,  10  to  t!)aim  efter  mg 
lugemet,  toontierouj8f  pgnefull  mxh  almaift  ipoi= 
table,  aD  ^it  Igtle  comoDius  to  ge  comoun  toeltfi, 
till  tinfenjeit  obeDience  anD  treto  gotilme^,  qufie 
tf)e  peple  lis;  ruiD  and  ignorant :  anO  cottane  tie 
t!)e  fielp  of  it  to  tfie  joutfieD,  tfte  office  of  all  jpo= 
teftati0  is  Igcfit  to  tl)aim  anD  plefanD  to  tfie  fub^ 
tectii8^^  JTo?  tfie  mgnD  of  man  of  ane  guDe  mclina-^ 
tion  (as  ane  auncient  tD^gttar  rgcfit  toarlg  notw) 
obegis  not,  no^  fulimittls  not  ge  felf  tDillinglle  to 
ong  comanDar  0^  tecftear,  hot  to  ft'cfe  quftoe  it  is 
BfuaDit,  to  comanD  luftlie  foi  titiliteis  caufe* 
CiufiUfe  Bfuafi'oun  tl}?oto  ignorance  it  mage  not 
toeill  l)aue,  tbotit  tlje  Igcljt  of  inDerttanDuig* 
QBot  as  tonDerftaDiiig  5t  fciece  is  maia  fpecialge 
(J  ftappelie  coqiueft  in  joutlje  fua  nane  Doutis  it  at 
gat  tgme  obtenit,  maift  tomlie  to  be  referuit  i  me= 
mo?ie,  (!c  maift  fruit  to  cu  tftairof.  Cfte  Cngular 
miltie  tl)airof  to  tl)e  comoun  Xotlti)  cauCt  me  to 
muell  gretulie,  qu^ou  in  tgmes  paffit  amang  fa 
gret  liberalitie,  (j  rgcbe  Dotation  maiD  i  fcotlaD 
of  QnDiP  funDationis  to  religio  (J  fcience,  tbat  fa 
litle  refpect  l)es  euir  bene  fiaD  to.  tbe  gramar  rcu= 
lis  (qufiairi  comonlie  t  niaift  fiappg  $  firft  feDis 
of  ge  faiD  comon  tneltfi  ar  fatoin)  ^  in  mong  toto= 
nis  tl)air  is  not  fa  mefele  jpuiDit  tftairto,  as  a  co^ 
mo  ftoufe :  HnD  in  nane  almaift  of  al  ane  fuffici- 
et  life  to  ane  tecftear :  albeit  ma  be  requirit  to  tin= 


[27] 


tiertafe  t  tnit  OeuUe,  ag  Umis  of  ong  a  fciul.  anH 
agane  Qufioii  it  be,  ^  at  gig  time,  qufie  me  p^e^ 
C0  to  refo?me  al  caufe  of  tgiioiace  (J  abuie,  g  fa 
feto  cftiltiev  toa£  fialtiin  at  t  CtuDie  of  ong  fctece  (J 
IpeciaUe  of  gram^  Clje  eotept  |)eirfoj  of  gig  fmal 
enteres  to  fciece,  tbout  t  (iuf)ilfe  ua  ferliev  figres 
mag  tie  fiaD  gairto,  3[  coiectunt  to  be  ane  gvet  po?= 
tet  $  fo^etaifeig  of  ignoiace  $  ma  cofuftt  erroum 
(QUftilfe  goti  auert)  fc&oitUe  tocu :  namelie  fe  noto 
al  me  toil  be  tfieoiogig,  $  cmm  feircearig  of  tfte 
f\iz  mgftenis  of  goD*  Jn  remebiiiig^gir  tf^i^igy  3[ 
callit  tba  to  memo?ie,  (iiiijou  be  g  mcgful  i^uitie^ 
ce  of  ge  alm|)tie  (qtifja  be  in  all  $  fo?  euer  piaiCt) 
gair  toef  futgme  fubmittit  to  mg  tecftemet  (albeit 
mg  eruDitio  ines  fmal)  ijumaue  cl)ilDer  of  ftappg 
iggniis^,  mair  able  to  leir  tfian  31  teeg  to  tecfte :  to 
luljo  i  toCt  to  fipone  almaift  Dalie  fu  tfteme,  ar= 
gumet,  oi  fetence,  of  t  a^bilfe  J  tDalD  tjaif  gaim  m 
teDing  to  mafe  o^ifone  o^  epiftil  in  latin  tong : 
tSocfit  ^  gi0  mater  of  fetiitio  afo?e  natoit  l)ati  bene 
ane  Derrag  coueniet  tfteme  to  t  purpofe^  K)eirfo?  J 
being  D^erg  anti  Dolo^ug  for  t  fcbifme  $  tiiuifio  p^e^ 
fentlie  i  goDis  feirfe,  $  apperSD  tepo^al  calamite^ 
is  to  bpigfe  gartl)^ou,  (j  alf  fiaifaD  aflfectio  to  mg 
fegnt!  DifcipuUs,  (J  mg  glaiD  (J  goDlge  erercife  fn= 
tgme  tb  gaim,  began  J  almaift  fo?  p^aftgme,  aD  fu 
mitigatio  of  mg  Difplefur  to  to?it  gis  fieclamatio 
follouig  :  !>  is  ane  fo?m  of  tiitemet  maiD  foi  cans 
of  ere?cife  $  piiuat  ftuDie,  as  tifis  to  be  in  fculis* 
Jl5otbeles  qube  ane  of  our  b?etier  cljaceit  to  reiD 
it,  !je  Dituilgat  it  in  t  contre  in  mg  name,  bot  fub-- 
fcriuit,  as  efter  folouis,  (i  gaif  copiis  tftairof  af  it 
l)ati  bene  ane  ernift  mater*  "Bot  quljen  31  bnDer^ 
ftuDe  tbat  fum  lues  offenDit  tbairib  $  tb  me  alfo 


[28] 


foi  it,  I  feife  t!)e  copge  tfiairof  (J  conCtiens  it 
3nD  a0  3f  Sf^ue  ret^o^ife  tftairof  berrag  fmall : 
Hna  3f  c5  ^fPB  na  tiling  tftairin  abi)o?nng  fra 
treutfi.  €)f  tfie  quftilfe  3f  (S^^i^g  tfte  fionour  of 
learning  tgll  t)t!)eri0)  intenDing  to  he  ane  faitl)= 
fui  CS^iiiiane,  (i  ane  fone  of  g  ftalg  feirfe  bniuer^ 
fale,  fte  onlg  regairD*  ipeirfo?  fen  31  neuer  fett 
furt!)  ong  lD?Btting  cotrare  tfte  Pioteftatig,  fup-^ 
p^efling  mg  name,  tJjat  31  mage  faue  me  jit  in  t 
innocence,  boiti  of  all  Detraction*  3!  confelfe  me 
to  l)aue  to^gtting  tf\t  famin  tractate  at)  na  tl)ing 
penitet  tftairof  as  jit,  ercept  tftat  3[  ftrentfiit  not 
mg  purpofe  tb  ma  fuflScient  relToniie?  anD  aucto- 
ritei0.  Ciufiilfeis  3f  Oiff^t  qul)ill  oure  atiuerfaris 
mall  anftoeir  fieirto :  P?aging  goD  maift  gratius 
to  moue  tftame  tt  tlje  fpirit  off  l)umilitie,  t  tftag 
be  not  efcfiamit  to  recant  gair  errour  in  gig  ma= 
ter  anti  all  titfieris,  bot  tbag  be  aluterlie  cofoun= 
Dit  to  maling  in  ane  iote  aganis  tbe  fenatoin  i3e= 
ritie*  3[  nameit  tf\t  ttna  pfonis  following  bg  i)= 
tberis,  becaufe  tlje  ane  ig  fenatoin  to  be  tbe  piin= 
cipall  Defo^mare  of  W  allegeit  refoimatioun : 
anO  to  certifie  tbe  titber,  tbat  erar  o?  3f  contiem= 
nit  of  iDolatrie  K)ierome  ab  Huguftine  a0  leanD 
togtneffes,  (J  tbe  baill  feirfe  of  (5oD  i  gis  a  pognct 
tbout  caufe :  tbat  3f  i)^b  leuir  be  baniCKt  furtbe 
of  Europe  as  be  W  aCttftence  3f  toeje?  baniflKt  fra 
ILinlgcbtciuoto,  foi  not  affenting  to  W  factioun 
generalie  in  all  pognctis*  far  gentgll  re= 
Oar  baue  31  fcbatoin,  tbat  31  niag  be  clein  fra  all 
fmot  of  blame  in  g  putting  furtb  of  p^iuat  tD?gt= 
tingis  tbout  fubfcriptio :  Piaging  g  to  fair  tneil 
in  1  iLoib.  £Df  Cbinburgb  ge  ^24.  of  mag  i562. 


[29] 

To  the  honorable  Vrouejl  baillies  and  counfall 
of  Edinburgh. 

Hften  31  remember,  fionoiabgll 
rcl)ir0,  ^  ®olon  t  i^to  mafeer  of 
atfjenis  amangis  tbe  reft  com= 
maDit  Bi0  i  tpecial,  g  gif  ong  of  g 
toton  in  ane  pubUct  feDittoun  or 
tumult,  qube  on  bait!)  fgDi0  tbai 
ran  to  armour,  biD  |)im  felf,  ag  ane  cotoart  at 
me,  not  tafeanti  part  tb  tbe  ane  fgDe,  |)e  foulti  be 
CenuDit  of  W  guDis  (J  banilSt  tbe  Citie :  it  ftrg-- 
feis  me  not  ifi  Igtle  feir,  tftat  %  Cclgfee  in  t|)i0  con= 
trouertte  of  religioun,  a0  ane  folDiour  of  pe  feirfe 
of  LaoDicea,  gat  is,  notber  baet  m\  caulD,  be  er=  ^poca.  s. 
pellit  (qubilfe  goD  forbiD)  out  of  mg  citie  of  be= 
uinlie  5)ierufale,  fo?  not  aOifting  to  t  alTurit  tje-^ 
ritie,  in  gainfaging  leig,  tbe  fatber  tbairof  ge  tie= 
ugll,  anD  all  bis  mebens*  Ciubairfoie  qube  3f  fe 
tbe  feDitioun  amagig  ?ou  (J  ?oure  Citijanis,  fo? 
tbe  celeb^atioun  of  tbe  folennitie  offjpafcbe,  aO 
qubou  ?e  comanti  to  calfe  tbe  cloftt  buitb  burris, 
at  tbiiBf  tgme  of  certane  nocbt  biConit  fra  ge  balg 
feirb  bniuerfale  tb  ?ou,  anb  balDis  ge  famgn  me 
Jbolatourig  (j  too^tbs  of  punifmet,  it  apperis  to 
mg  toaife  iugemet,  tbat  to  attempt  ftc  p?oube  mif^ 
o?tiour,  fall  not  onlg  big  bp  ane  toal  betuir  tig  (j 
50U  in  religioun,  bot  alfo  fall  engener  (qubilfe  ge 
mercg  of  gob  flag)  mair  temporal  febitioun,  cu= 
meris,  ab  bebait,  %  tbocbt  tbat  3f  ane  p^iuat  ma 
coulb  bo  na  better  at  gat  tgme,  bot  p?ag  fo?  peace 
amangis  all  p?ofeffing  our  lo^b  Jefus*  Ciubilfe 
Quben  3f  bib,  anb  tbairefter  caftanb  bp  ge  bufeis 


[30] 


Of  fu  aucict  fatfierig,  to  feife  t  niiti  of  goDfe  Mtk 
i  gig  mater :  3[  fgnti  maift  cleir  toitnefling  of  famo= 
us  fatftem  $  fpecialie  of     !pierome  (J  augus^^ 
H^e;Y>.3.;)a7-^e  ftiHe,  ^    ftail  feitfe  of  goD  tb  mz  cofent,  ftes  ^eir- 
fj'":       lit  celefaiatit     folennitie  of  mlt  (J  pafcfie,  ib  t)-^ 
1  eli^Td  ^^^^^^  ^^^^^^        faliuour,  $  fi'clBfee  feeptt  ge 
Marceiiam.  ^^10  afiftincce  of  fouttg  Dagig  afoie  paftfie,  callit 
Ang.  ad  ja.  Utittzn,  iH  al  tonttzifsi  in  ge  toarlD  pfeCKng  cfiiift 
9iuarium.  li.  afo?e  git  Dagis :  (j  aflBtrmis  ^  gir,  $  Cclgfee  t!)ingi0 
I.  2.  rn^z  tjmtierfalg  ofiferiiit,  (i  ^it  not  erp^edie  cotenit  in 
j)fr  bori&B  fcripttire,  ar  traDitios  of  t  apoftolis,  o?  tiecrefe, 
sLam't     of  gnral  cunfelis,  $  tfiairfo?  na  toagw  be  ong  e= 
ticulare  cutre  to  be  cftangeit  ane  notable  caufe 
of  gir  folenmt  Dagis  geuii8f  tbe  faiD  renotonit  fa= 
Aug.deciui-  tftet  auguftine,  (i  too^tljg  to  be  lofeit  in  pe  memo= 
/a^e  del  li.  xiz  of  tbaim,  quba  feuatois  tfiaim  felfig  to  be  men 
Jo.    4.  fiefcbe,  (J  toaife  $  frail  as  jit  in  gis  toarlO.  Ne 

curriculo  temporu  (fagiS  ^Z)  ingrata  fubrepat  obliuio, 

gat  be  ge  p^oces  of  tgme  tontfiafefiil  foi?etfulnes 
fteil  not  tipon  fes.  ilCiiiben  3[  reiO  gis  maift  cleir 
teftimonie  of  fa  renotonit  fatberis,  of  ge  i)niuer= 
fale  cofent  of  goDis  feirfe  i  tijis  mater,  fen  our  fal-^ 
.qjob.iiiiTo;  uiours  tJagis,  3f  begin  to  muel  at  ge  arrogat  te= 
in  w  iufee  meritie  of  jour  balg  jppbete  Jobne  Enor,  quba  co= 
tit^npu.  j^^jjjg  gt3Qj|f0  foleniteis  as  papiftrie :  be  ge 
Qubilfe  name  be  bnDerftaDis,  as  I  ca  collect,  itio= 
latrie  fupftitio,  o?  Doctrgne  cotrare  g  fcriptur*  HnD 
gif  be  linberftaDis  gai  liices  be  gis  name :  3f  tftife 
t  gar  is  na  treu  cb?iftiae,  bot  be  bar  affiErme  balb-^ 
Ig  in  t  face  of  al  ge  tnarlb,  ^  i  gis  mater  (qubair  be 
callis  §  faibis  foleniteis  ibolatrical,  fupftitius  o? 
cotrari'  to  gobis  lato)  be  fpefeis  blafpbemie  aga-- 
nis  ge  balg  gaift,  ?^  agais  t  z^tii^l  beritie  our  lo^b 


[31] 


&:feigcl)?m  JeP:  qufia  fimittit  W  faiD  fpirit  of 
treutlj  to  tecfje  5ig  feirfe  aO  be  tb  it  to  tfte  toarlDis 
euD :  JTor  3fobne  Enor  &  fcolers  fcbigiifew  not  t/^i. 
to  rail,  lie  t  it  ft^s  bene  euer  in  itJOlatrie  i  gis  cafe 
of  pir  feftual  Dagis  amagig  titberis  ma.  OBot  31 
miffenato  not  fu  of  joto  to  obiect  ge  comaD,  cbarg= 

anb  Sex  dayis  to  lauhoui\  ^  the feuint  day  to fandijie  to 

ye  lord,  tbaitfo^e  3f  befgie  t  boutfu  nia  to  caufe  bis 
Doctour  flpbete  fo?efaib,  tb  all  ge  affiftence  of 
W  beft  learnit  fcolers,  to  anfueir  in  to^it,  qubat 
fcnpture  beie^  be  o?  btber  autbo?itie,  bg  ge  cofet  of 
ge  balg  feirft  bniuerfal  to  factifte  ge  fonbag  to  be 
t  feuint  Dag.  anb  gif  be  aboliflts  tb  bs  ge  fater= 
bag,  ais:  ceremoniall  ^:  not  requift't  i  ge  latxi  of  tbe 
euangel :  qubat  beis;  be  bg  ge  cofent  of  gobis  feirfe, 
to  factifte  ong  bag  of  ge  bii.  not  to  labour  al  ge 
feuin  bags :  ge  fert  bag,  becaufe  it  is  fua  comabit, 
&  g  fabbaotb,  becaufe  it  is  abolifltt  be  ge  euagel  ? 
&:  gif  be  ca  fcbatn  na  erp?es  fcriptur  garfo? :  qubi 
abolilfts  be  not  ge  fonbag,  as  be  bois  5Ule  pafcbe 
&  ge  reft  bniuerfalie  obferuit  be  al  cb?iftianis  as 
ge  fobag  ?  OBot  note  bono^able  fcbirs  (ib  t  beritie  be 
not  loft't  be  altercatio)  ge  bifto^ie  of  lubitb,  (itiboto 
ge  3[otois  bg  ge  foleniteis  of  gai  bagis  geft'n  gam 
afo^e  i  ge  fcriptur,  iftitute  ane  jeirlg  folenitie  to  ^^^^^di.  via. 
glofifte  gob  for  g  beliuerig  TBetbulia  k  gaim  fra 
ge  crubelitie  of  i^olofernes.  Beib  alfo  t  J3@arbo= 
cbeus,  !pefter,  ab  ge  reft  of  ge  3fotois  captiues  bn= 

irer      femg  ^i^^uerug,  tnjSti'tulit  sic  |eicl^  ^olenm'tie  of  JjljjtJ)*  Hester.  9. 
It  eg,  itt  rememirauce  jjat  fee      utpcLtu  j^antr  of  (ffirotr  tJjap  luer 
tstlynmi  fra     t|)rann(e  of  toiiti't  ^mmon,   (fiygf  gi'c  leirXi'e  me^ 
mortal  m  felgtt]bne)5  ^  tjbanftt'g  geifmg  iue^  j^alUin  for  m  tielnuer* 
atrce  of  gatr  Ijotieig :  liatr  not  jie  ^pojstoli'g,  antr  tlie  5ail  itirit  of 


[32] 

goD  ggtiit  tinDouttitlie  hz  tl)e  ftalg  gaift,  ficlgbe 
auct})o?itie  to  inftitut  Cc  feftual  tiagi0  fo^  tfie  De^ 
Iguenng  of  tftair  botieis  anD  fauli0,  not  fra  ttoa 
eirDlie  tB^rannis,  ipoloferne^  (J  ammon,  bot  fro 
tfte  Deugll,  Sell,  anti  fgn, :  not  be  ttoa  toeme  3[u= 
Ditf)  anti  Jpefter,  bot  be  tJ)e  pietious  bluDe  of  tbe 
immaculat  lamb  tbe  ©one  of  C5oD  ?  ^e  reiD  fi'cb= 
Igfee  tbe  feft  of  tfte  Cetiication  calUt  OBncema,  in= 

If?.  10.  aitute  be  tbe  ^ebieuig  toitftout  ong  comanti  co= 
tenit  in  ong  canonicall  fcripture :  qubilfe  folenni^ 
tie  toes  appiouin  anO  Deco^it  be  our  ©aluiours 
atom  p?efence*  ©all  tfte  l)aill  peple  of  goD  l)eir= 
fo?  of  al  aigeie^,  in  tbe  libertie  of  ge  (2Buangel  fiaif 
leg  libertie  in  tbe  Igfee  materig,  tba  l)aD  §  3Iotoi0 
tmtier  tbe  jolt  of  tf\z  9@ofaical  lato  ?  Ze  mag  re= 

2.  Parn.  7.  jj,  gjfp  (jj^t  ©alomon  at  tbe  DeHicatioun  of  tbee 
tempgll  celeb^ratit  in  gret  folennitie  fetoin  feftu^ 
all  Dagig  together,  anti  troto  je,  tftat  be  b?afe  tbe 

COmaD  tbairtljpto,  Sex  day  is  fall  thoalaubour?  quf)e 

toe  bcir  jour  piopbete  caft  in  tiout,  faganti  quba 
toat  Qubat  Dag  Cbiifttoes  bo^ne  on  ?  Can  je  tftife 
b'l  in  ong  btber  gre,  bot  ngrt  efter  to  fpeir  gif  cbiift 
be  boine  ?  C>  maD  ma  anti  maift  fulifcbe  toalD  be 
pfuaDe  ane  faitbful  cb^iftiane,  tbat  ge  bail  bni= 
uerfall  birfe,  is  mair  bntbanfefull,  aD  leg  mgnD= 
full  of  tbe  bg^tb  of  bit  fpoufe  anb  feing  tbe  fonne 
of  CJob,  tba  ong  realme  ig  of  tbair  tepo^al  king : 
Qubaig  bag  of  Batiuitie,  na  cotre  fo?jettig,  in= 
Curing  big  Igfetgme  ?  OSot  our  fegng  anb  maifte 
ftoeit  fpoufe  leuig  fo?  euer»  £Xubairfo?e  euer  fall 
ge  bag  of  big  bliCDtt  natiuitie,  circumCtio,  paflto, 
refurrectioun,  afcenCoun,  anb  big  manifeftatio 


[33] 


to  tf)e  toarlD  callit  (2Bpip!)anie  in  tfie  OifpBte  of 
Deugll  anD  all  ftis  fmim  mebens  (qu^a  *  euer 
Ijes  lafao^it  to  abolifl)  l)if  name  out  of  gig  toarlD) 
fie  i  freeze  memoiie  of  W  tietrfielouit  fpoufe  W 
fialB  feirfe  bniuerfall  QBot  allace  qul)oto  mong  in 
gir  Dagi0  repetis  bis  fialg  feirfe  tiniuerfal,  ai8(  ane 
necelfare  articule  of  gar  fieleif  (as  it  ig  but  Dout) 
anO  5it  otftir  tft^oto  ignoiance  Diffauit,  oi  tftjoto 
malice  filpnDit,  impugnis  tfie  treto  DnDerftanD^ 
ing  gairof  ?  amagii8^  mong  materis  rgcftt  toecfttg 
lat  tl)i0  famgn  groffe  eremple  of  tl)e  abolitioun 
of  tfiir  folennit  Oagig,  as  iDolatricall,  fie  ane  co= 
trare  tfie  bnifo?me  cofent  in  all  tgme  aD  place  of 
tfie  famgn  feirfe*  OBot  allace  fo?  pietie,  fiono^afile 
fcfiirig,  aufig  remefier  toe  not,  t  for  t  afiuCng  of 
tfiir  Dagiie?,  amangii8f  titfierig  faultiie^,  (PoD  is  at 
tD^agitl)  fcb  fiief,  anD  not  foj  tfie  inftitutioun  anD 
goDlge  ofifetuance  of  tbe  famgn :  fiot  fiecaufe  toe 
8aue  milpent  tfiaim  fra  tfie  feruice  of  our  goD,  to 
tfie  feruice  of  our  OBelliis,  anD  of  tfiag  memfieriie^ 
tinDer  tfie  fiellie :  fra  pe  fionour  of  our  lo^D  cfi?ift 
to  tfie  baine  gloiiouis^  pompe  of  our  atoi  fioDgiiSf : 
frome  cl)eritie,  to  carnalitie,  fieftotoanD  tfiat  per^ 
tenit  to  tfie  pure  neDg  mefierig  of  Cf)iiftis  fioDge 
on  our  Cnfull  flefcfie  tb  tfie  rgcfie  (Plotton :  anD 
fa  fra  fiumilitie,  to  p^gDe :  fra  fofi^iete,  to  D?ufein= 
nzg :  fra  peace  anD  lufe,  to  contentioun  (J  Defiait, 
fra  louing  of  dPoD,  to  mafuering  of  fiis  name :  fra 
goDlg  talfe  of  pace,  amitie,  (j  frenDfcfiip,  to  fcurri-^ 
litie,  ftrgfe,  (J  Detractioun  ?  jTinallie  fra  al  tfie  fer^ 
nice  of  goD,  reauirit  on  tfie  fialg  Dage,  to  tfie  fer= 

a 


[34] 

uice  of  @atl)an,  oi  of  tlje  toarlD*  3nti  latt  of  all, 
qufte  toe  foulD  lamet  fo?  our  impietie,  (j  returne 
to  goD  anD  tfte  rgcftt  Dfe  of  tfiir  folenniteis,  eife 
tf)ii8(  mifcSeif  to  all  jour  former  toicfeitnes,  qufte 
?e  x^mmz  gis  blafpf)emie  to  tl)e  fpirit  of  goti,  af- 
firming  tftat  W  fialg  Wrfe  bniuerfall  i^t0  bene 
euer  pollutit  tb  iDolatrie  in  tlje  obferuing  of  tl)ir 
liagtf^  £D  mcgful  goD  togl  je  not  remefier  q[u!)ag 
i^tW  fa  mefele  of  t|)e  fcripture,  tftat  goti  foi  t&e 
toicfeitnes  of  t^t  peple,  toes  not  applefit  i6  tfjap 
feftuall  tiagis,  quljilto  l)e  in  tSe  fcripture  afo?e 
SaD  comanDit  fee  ge  fotois  to  be  obferuit,  (iul)ill 
tl)e  cuming  of  Cl)?ift :  (j  tfiat  fo?  tftair  ahufing  of 
ge  famgn  to  ane  btfier  fine,  tfia  fie  inftttute  gam  ? 
€)n  tl)W  maner  fie  complentief  be  fiii8?  p?opfiete,  3f 

Amos,  5.    ij^ue  jjait  (f^gtg  tfie  loiD)  50ur  feftuall  Dagls :  3f 
^'       iDgl  not  fiaue  four  b?unt  ©acrificefe*  anti  i  ane 
Dtfier  place,  I  fall  turne  ?oure  folenmt  Dagis  in 
murngng,  anD  four  canticulis  in  fobing*  Cfie 

Thren.  2.  p^opfiete  J^ieremie  lamentis,  tfiat  goD  fo?  ge  im= 
pietie  anD  G'nnis  fiaD  cauG't  tfie  feftuall  anD  fo- 
lennit  Dagis  in  Jpierufalem  to  be  foifet,  anD  in  ge 
to^atfi  (J  IDignatio  of  fits  furg  (be  qufiilfe  toe  DnDer^^ 
ftanD  fiis  3[uftice  aganiie^  tfie  toicfeitneje?  of  man) 
fiaD  geum  tfie  feing  anD  ge  p^eifte  to  be  Defpgfit, 
W  temple  fanctuarie  anD  altare  to  be  Deftrogit 
15e  tfie  (lufiilfe  place  allane  it  ig  euiDent,  tfiat  as 
tfie  feing,  anD  all  laucfifull  fuperiour  potoenie^,  t 
Pieifte  bifcfiope,  anD  all  autfio?itie  of  tfie  feirfe, 
toes  contemnit  fo^  ane  tgme,  accoiDmg  to  ge  iu= 
ftice  of  goD,  bot  fit  be  tfie  toicfeit  aD  rep^obat  on= 


[35] 


lie :  tftat  on  Ipfee  maner  tfie  o?timance  of  goti  tue^ 
cfteing  tlje  faiDJ  Dagis  in  tftat  tpme,  quijU  C!)ita= 
is  patQoun  amang  ge  peple  of  goD  toes  to  tt  ob= 
feruit,  acco^tiing  to  tfte  lato  geuin  tfjaim :  jit  for 
tlje  afauCng  of  tfie  famgn,  tf\t  Lo^D  he  t  moutf) 
of  J)is  P?opf)ete  repelUt  gair  foleniteis  ati  ©a^ 
crificeis*  Cfie  caufe  t|)airof  is  tieclarit :  becaufe 
tftair  cogregatio  toes  iniufte  (J  toicfeit,  anD  t!)air 
tantiis  full  of  bluDe.  HnD  ?it  as  l)e  toalD  at  tijat 
tgme  nane  of  W  belufit  peple  to  be  tJifobeSient 
anD  nott  reuerence  feing  anD  pieift  not  onlg  ge 
guDe  hot  alfo  tfte  eugl,  no^  fit  l)is  peculiar  peple  i  ^etr.  2. 
to  Difpgfe  l)is  fanctuarie,  temple,  altare,  no?  lis 
ftalg  Dagis :  ftoa  fie  togll  but  Dout  l)is  belouit  to 
obferue  ge  o^Dinance  of  Ijts  fialg  feirfe  Dniuerfal, 
ttoecfieing  tfiir  famgn  ©oleniteis,  qufiilfeis  ar 
noto  in  cotrouerfie :  albeit  tijag  be  DifpgOEt  be  tlje 
toicfeit  (5iue  Deto  obeDience  anD  reuerece  be  fiaD 
to  feingis,  quenis,  Piinces,  (J  p^elatis,  at  tfiis  tg= 
me :  lat  tiger  me  iuge.  M\  a  tfiig  fpecialg  er|)o?t 
3f  jour  piuDence,  at  tfiis  Piefent  to  coCDer,  fiono^ 
rable  fcfiiris,  tbat  je  be  not  of  ge  noumber  of  tbat 
toicfeit  gfiratio,  qufio  ge  pjopfiete  rebufeis  on  tljis 

maner,  A//  thair  generatioun Jaid  this  in  thair  hart,  lat  Psalm.  73. 
vs  mak  all  thefejtuall  dayis  of  the  I^ord  to  ceafe  out  of  the  ^^-^/^ 

eird.  jTo?  ercept  je  be  toglliglg  blinD,  je  mag  pfaue  m^mJv- 
gir  Dagis,  quljairof  toe  Ipeife,  to  be  tbe  feliuall  Dagis  ^^"^  ^'^^^'^'^ 
of  tl)e  lo?De.  jTo?  as  jour  p^opbetis  be  aucto^itie  ^V^duija^ 
of  tbe  feirfe,  toitfiout  erp^elTe  Scripture  tftairfo?, 
app^euis  toitl)  Ds  tbe  @)onDage  to  be  tbe  @^aba=  ^^^,^1^.^'^ 
otib  Dage  to  all  Cbiiftianis :  @)toa  be  auctbo^itie 

of  tbe  famgn  feirfe  in  all 


[36] 


contreis  anti  aiges,  anD  fie  tje  erempHiS?  alfo  of 
tfie  fcripturig  about  loiBttm,  app^eue  $  afiSErme 
toe  baitfi  tfie  ane  anD  tfte  titfter*  anti  tfiat  ^e  mag 
fie  mair  aflfurit  m  conference,  tfiat  tfiair  is  na  er-^ 
rour  comittit  fie  tfie  feirfe  in  tW  mater,  fiot  jour 
jppfietis  to  6aue  fallin  arrogatlie  in  ane  filgnD, 
arrogant  anD  toglfull  errour,  qiufie  tfiag  Dar  op:: 
pone  tfiaim  fa  p^ouDlie  o?  erar  impuDetUe  to  tfte 
haiU  liirfe  of  goD :  reiD  in  tfie  rbii*  pfalme, 
QUfiare  tfie  fpirit  of  (0oD  comaDis  t  feitrfe  i  fitttfi^ 
nes  anD  tfianfeifgeumg,  fo?  Sir  reDemptioun  fiee 
Mar.  12.  cfi?ift  ((jufiare  lie  erponis  film  felf  to  fie  t  corner 
or  fianD  ftane,  (lufiilfe  g  fiigaris  refuCt)  to  reiofe  5 
inftitute  folennitie  of  tgrne  tfiairfo?  in  tfiir  too?Dto : 

Fsalm.  117.  Htec     dies  qua  fecit  domin^,  exultemus  ^  Icetemur  in  ea, 
3nD  againe,  Conjlituite  diem  folenne  in  condenfis  vfq. 

adcornu  aitaris.  Ctoa  tfimgiie?  remanii8f,  qufiilfe  3f  of 
mg  fmall  learning  fiot  of  arDet  lufe  fiefeifeis  ?oto 
^cfiiris  to  conCEDer :  firft  tfiat  ?e  fie  not  ge  fcurge 
of  goD  (as  toes  tfie  toic&it  in  tfie  Dagis  of  Jpiere= 
Thren.  2.  mit)  to  Difpgfe  femg,  quene,  fiifcfiope,  (}  al  laucfi^ 
full  aucto^ite,  to  giDDer  tfi  tfiir  folennit  feftuall 
Dagis  euir  ofiferuit  in  goDDis  fialg  feirlt  tiniuer^ 
fall :  anD  leir  to  prefer  tfie  famgn  feirfe  to  tfie  3fu= 
gement  of  ong  ane  ma,  Citie,  p^ouince,  realme 
01  ong  ane  aige  of  me  of  ane  titfier  fpirit,  je,  alfie^ 
it  it  toer  ane  angell  frome  fieum,  anD  fenato  jour 
fragilitte  anD  fall  (}  returne  fiame  agane  to  jour 
atom  moDer  goDis  feirfe^  ©ecunDlg  glue  ge  ruiD^ 
nes  of  mg  Dgtemet  fiaiftelg  toigttm  in  feruour  of 
fpirit  fiut  eloquence  mag  not  DiffuaDe  joto  fra  ge 
ofiftmate  fiuerCtie  of  joure  erroure,  31  erl)0|te  ?e 


[37] 


caufe  ?our  jppftete  Joftne  iBinor,  anD  jour  fuem-^ 
tenOent  3[o6ne  S)potiftooD,  to  impieue  ©anctig 
)j)ierome  aO  auguttme  as  leanO  tuitneCKs  in  tfie 
Piemi(K0*  anft  caufe  tftaim  tielguer  t!)air  anfuer 
in  toigt,  fo?  t|)ir  ftalg  fatSeriief  bufeis  ar  patet  tgl 
t)0  anU  t!)aim.  anD  fum  of  out  faitftfull  bietfier 
ijes  tDigttm  CnD^B  temeg  to  tftaim  6ait|)  (J  gettis 
na  anfuer  in  toigt,  hot  toaift  tognD  agane*  TBot  p^ 
aliuenture  albeit  tf)ir  ttoa  joure  feempig  Dar  nott 
fo?  fcfiame  anfuer  in  tW  mater,  je  togll  appeill 
to  t  t^^ft  of  four  lermt  tfteologis  of  a  gret  nu&er  I 
©cotlanD  aD  dPeneua^  TBot  to  tftaim  toe  oppone 
all  tSe  Cf)iittiane  catl)oltfeii9?  in  apf)?ife  aCa  anD 
OEuropa*  QBot  ?it,  pcljance  je  togll  allege  jour  p^i= 
uate  mifo^Dour  to  Ijaue  auctoiitie,  as  eftafiliflXt 
fie  ane  lag  fpace,  noto,  almaift  tfiie  jeris  in  fcot= 
lanD :  Ijeirfoie  to  tfiat  toe  oppone  t!)e  tiniuerfale 
o?Dour  tftioto  all  tfie  toarlD  teleuanD  in  Cl)?ifte, 
tl)ir  x\).  rrtiiu  jeris  as  tfte  faiDj  Jpierome, 
anD  auguftine  toitneffes  afo^e  tftair  tpme,  aD  al 
|)taorii0  fen  fgne*  3De(tft  ^zitfoiz  ©cl)ms  maift 
Deirbelufit,  DeCfte  31  Piag  joto  in  ge  fgcfit  of  goD 
fra  jour  furius  rage  (i  toglful  blgnDnes*  CSinfe 
(luftat  it  is  to  maling  cotrare  cfjiift,  l)is  f)alg  feirfe 
ftniuerfall,  our  fouerane  JLaDg  aD  jour  laucftful 
paliours*  TBz  toar  to  moue  Diftructio  to  jour  fel= 
es,  anD  feDitioun  in  tl)is  nobgll  toton  be  joure 
calfeing,  anD  feeling,  anD  puerft  mgnD  to  puneis 
tlje  3Innocent  contrare  all  latois  of  goD  anD  ma. 
Cl)e  potent  fpirit  of  goD  mot  bumgll  jour  ftertis 
anD  giue  joto  grace  tftat  tW  tumult  tafe  reft  tb-^ 
out  ertreme  Damnage*  at  dBDinburgb  ge  laft  of 


[38] 


90arc!)e»  fie  -^ouvig 

Cluftaig  name  je  fal  fenato,  qufien  je  fal 
fenato  joutre  (iBrrour,  oi  quften  Jofine  iBinor 
0?  ftii8?  TB?et|)er  anftoerij9(  fteirto  in  to^it 

FINIS. 


1  Jrl  c 

LAST  BLAST  OF  THE  TROMPET  OF 

Godis  YYorde  aganis  the  yfurpit  audoritie  of 
lohne  Knox  and  his  Caluiniane  hrether 
intrudit  Vrecheouris  <^c. 

put  furt!)  to  tf)e  Congregatioun  of  tfje 
IP^oteftantis  in  ©cotlaDe,  be  !BU 
niane  asumjet,  ane  Cat6D= 
life  pieift  boinz  in 
©enfreto : 
(*  *) 

1^     t^e  tft^gre  anti  m  tijt  name  of  f)H  af^ 
fluti't  Catjioltfee  firetj^er  xif  inUvionv 
ortioure      CUtsie,  antJ  lau  mem 

(t) 

Ver  impius procaciter  ohjirmat  Yultum fuum :  qui  autem 
redus  eji^  corrigit  uiam  fuam. 

Vrouerh.  21. 


^dinhurgi  yltimo  liilij,  1562. 


[40] 

A7ie  Submonitioun  to  the  redar, 

T^t  caus  qu|)B  toe  fjaif  mtituHt  gttf  trac^ 
tate  on  tfie  maner  piece&mg,  is :  tfiat  toe 
firft  fountiit  tfie  trompet  of  too?D, 
ttoici)ing  iW  purpofe  in  t^\z  q[ueaion0 
Ipecialie,  amangis  mong  ma  p^oponit  to  3[ot)ne 
iBinor  aD  fijetfier,  (j  Delguerit  to  |)lm  in  name 
of  gam  al  CiufiHfeig  toe  iugeit  fuffi'ciet  occaCo  to 
ong  man  in  (iuI)ome  fiati  bene  tl)e  feir  of  goO,  to 
eraminat  f)im  felf,  anD  to  JiiDrato  ftim  fra  ge  roI:= 
W0  of  ertrour  anD  arrogance  in  t|)ii8(  mater*  3nD 
fecunWie  quften  ti)ij8^  fojnamit  foftne  toes  nott 
mouit  tftairbg,  bot  erar  puft  tope  tti  mair  PigOe, 
mtentiit  to  p^eue  ftis  location  planelie  in  g  pul= 
pet  (bot  (luftat  ft?ent|)  ftaD  ftis  armour  of  Defen^ 
cetftair,  lat  cumng  me  mge  qu&a  ftarD  Sim)  toe 
fileto  tfte  famgn  trompet  agame  in  tfi^e  toigting^ 
10  accxi?Dmg  to  W  Piecfting  on  CnD^g  Dagis :  aD 
gat  berrag  fcSoitlie  ag  it  6aD  bene  be  t%z  CnUig 
fonOis  blatoin  almaft  at  ane  tgme*  OBe  t  (lubilfes 
Hebre.  4.  albeit  be  toes  abaiCKt,  anO  toounOit  in  confcience 
afoie  goD  (quftaiie?  too^He  w  mair  peirceanH  tba 
ong  ttoa  aigeit  ftoo?tie  (icO  Zit  ge  toglfull  blgnli'' 
neie^  5  obftinat  arrogance  leiDanO  all  puerCt  er= 
roneu0  men  as  captiuis  anti  buntie  pjefoneriief, 
fialDis  bim  anli  W  b^etber  fa  fetterit,  ag  it  toar 
tti  certane  ftrang  cbenis  of  3frne,  tbat  tbag  togll 
not  5it  Oefcenti  in  tbaim  felfis  to  bumilitie  (J  pen= 
nance :  bot  intiurit  as  J^barao  ttbaltiis  tbe  pe^ 
pie  of  goD  in  tb?alDu  aganis  biS  erpies  comaD 
anti  app^ouin  o^Dinance.  Ctubairfo?  t  tbe  blgnD 


[41] 


Of  tljaim  anD  tfiair  ttolzvis  bz  not  impute  tgll  130 
m  ge  fgcftt  of  goD,  foi  not  fcftatoing  our  tJiotfjer- 
lie  lufe  to  tftaim,  in  aOmonifing  of  tf)m  erroure 
(}  perrell :  toe  put  furti)  tW  tSiiD  anO  laH  blalle, 
to  call  abafe  tfie  fcoleris  frome  ge  plaig  of  goDig 
luftice,  as  toe  calUt  (as  toe  mgcfit)  tfiair  tecl)a= 
m  afoie:  tfimfeanD  t&is  to  be  fuflSciet  aQuettif-- 
met  to  al  tl)atm  qufia  l)es  eang  to  f^ziv  ge  treutl), 
gat  toe  nziQ  not  in  tf)is  mater  ong  ofter  to  founD 
tW  trompet 

Reid  and  luge. 

To  the  Congregatioun  of  the  Frote/iantis 
in  Scotlande. 

VHILL  toe  ar  aluterlie  irfeit,  |)o^ 
notable  anQ  Deirbelouit,  toe  fiaif 
feepit  Clence,  almaift  aganig  our 
cofcience,  fen  tfie  ttoelft  of  ^ar^ 
cf)e,  atoaitpng  on  fofine  Enor 
anftoeir  in 'to^itt,  of  W  laucl)full 
tocatioun,  accorDmge  to  W  Piomiief  maiti  in  tfie 
pulpet  to  our  laft  toiittgng,  tielguerit  to  Sim  gat 
Dag  tftairupon^  Ciufiiife  p^omis  fen  \}z  notfier 
fulfgllis  (notfter  anetis  tljis,  noi  our  titfter  Que= 
ftionig)  noi  ?it  fie  no?  W  bietfter  DeCftis  fra  t)= 
furpinge  fa  Jie  ane  office,  to  tfje  quftilfe  tfeag  can 
nocfit  fcl)ato  tftaim  laucftfullie  callit  confo^me  to 
goUis  o^Dinance,  noi  jit  mafe  ong  anftoeir  tfjair^ 
in  tbout  tftair  fcfiame  (as  toe  ar  ^fuatiit)  ercept 
tfjag  gotilie  fcftato  tl)air  repentace :  mz  mag  not 
hot  piag  anD  befeife  jour  p^uDence  fo?  tf}z  Sealtt) 

a 


anD  faifi'ng  of  jour  atom  faults,  tftat  ?e  reiD,  co= 
CDer  anD  luge  Cnceirlge  toitfioute  all  affectioun 
our  questions  (j  anftoerw  maiD  to  3[ol)ne  iBinor 
Declaratioun  tftairupon*  an5  erfto^tis  joto  al-^ 
ftoa  ggf  ?e  mas  collect  furtl)  of  t!)e  Cuangell  ong 
Defece  be  precept  o?  eremple,  to  alTure  t)0  of  ?our 
Piecfteouris  laucl)full  Docatioun:  tfiat  ?e  aOtfte 
to  tSaim  tl)airtoitl),  ano  mafe  tfje  famgn  patent 
tgll  bjsi :  Ctufiair  tl)at  f  e  anD  toe  fum  tgme  i)?e= 
tber  of  ane  feirfe,  mag  be  to  giDOer,  ?it  obetiient 
bj^etber  but  fcbifme  anO  Difco^De,  to  tbe  JPiopbe-- 
tis  ano  mmifteris  of  goD  (of  ?oure  piecbeouris 
toe  meine)  fra  tbag  be  ftnatotn  bntiouttitlie  to  be 
fenti  be  f\m.  TBot  failjemg  tbairof  (as  toe  bope 
je  fall)  toe  erfto^te  ?oto  in  tbe  botoelis  of  iesvs 
Cb?ifte  oure  onelie  ©aluiour  (J  C^etiiato?  tbat 
je  fet  afgDe  all  blgnli  affectioun,  anD  auert  joure 
earis  fra  tbe  ftoeit  tienum  of  Deugllifl)  eloquen-^ 
ce  of  tooiDis,  anD  begin  to  feir  anD  trimbe  at  tbe 

Nwm.  16.    feirfull  eremplig  of  DeiD  in  Core  aD  W  cumpa= 

2.  Par,  26.  nie,  anD  of  ge  p?ouDe  ferng  flDCaje?  quba  temeruf^ 
lie  in  W  arrogance  ingerit  f\im  felf,  to  mafee  fa= 
crifice  at  tbe  altare  of  (i5oD,  iboute  all  laucbfull 
tjocatioun  tbairto.  JTo^  of  tbir  Daiie?  noto  piefent 

h^dcB.  I.  aDuertiflt0  ?oto,  nocbt  toe,  bot  tbe  Hpoftle  3fuDe* 
©aoo  be  to  tbaim  (fagig  be)  Quba  tn  tbe  rebelli-^ 
oun  aD  treflfoun  of  Coie  bes  perifliEt.  3nD  giue 
5e  tbinfe  tbir  eremplig  nocbt  fufficiet  to  perfuaDe 
?oto,  qubtlfej  toe  baif  toiittin  to  Jobne  iiinor  in  b-- 
tberig  tractatii8( :  remeber  alfua  maift  effectuouO 

I.  King.  13.  lie  toe  ?ou  piag,  t  foi  bfurpgng  ©amuelw  office, 
ag  (01  ane  fait  in  fpecial,  limg  ©aule  toes  repels 


1 


[43] 

lit  fra  W  fiingtiome*  C|)e  mercg  of  goD  ftage,  t 
toe  anD  foi  DefenDing  of  Cc  miro^Dour,  be  nott 
repelUt  fra  our  nattue  polfelltonig  fieir,  ati  efter 
fra  our  feingDome  eternale*  Ciufiat  ?  fulDe  nocfit 
tf)e  arrogance  (J  murmuring  of  ^ana  tfie  Cfter 
of  ^ogfes,  toitf)  aaron,  (J  §  foule  Upp?e  Quf)air= 
toitS  fcl)o  toe0  plagit  tfiairfo?,  ftrgfe  joto  tb  feir  ? 
Ctuba  murmuring  aganis  ^ogfeg,  (J  afcriuing 
aucto?itie  to  ftir  felf,  tbout  all  laucljfull  Docati= 
oun  tbairto,  (as  jour  p^ecfteouris  t^oig  p^efetlie)  J-^- 
faiD  tW :  beg  gob  fpofein  be  ^ogfes  onlie  ?  bes 
be  not  fpofei  Cclife  to  bs  ?  (JBui  as  jour  ppbet J  faig 
noto*  ipaue  toe  not  fcience  fenaulege,  (j  bnberftaDig 
t  ggft  of  gob  ?  CtubB  ar  toe  not  tbairtbioto,  but 
farber  auctojitie  oi  o^binatio,  laucbfull  paftoiei8(  3.  r^^?. 
QBifcbopig  ab  p?elati0?  Eeib  anb  cottber  Cclgfee  ^^^^-^^-^ 
to  Qubat  miferafale  enb  Ipierofaoam  toes  b^ocbt 
foi  bis  toicfeit  confaitis  anb  boingis,  cauCng  ge 
3ffralites  nocbt  to  palfe  to  ipierufalem,  to  mafee 
facrifice  to  gob,  qubair  tbe  Hrcfee,  Cabernafele, 
anb  p?efti0  (as  in  tbe  toton  qubilfe  gob  peculiar-- 
lie  bab  elect)  toes  appogntit  tban  to  remane :  anb 
nocbt  cbefing  tbe  p?eiftis  of  tbe  tribe  of  £eui  ac= 
cobbing  to  gobis  eQjeciall  commanb,  hot  paOtng 
toitb  tbe  peple  to  QBetbel  anb  Dan,  anb  tbair  of= 
ferit  facrifice  to  ftrainge  gobbis,  electing  be  bis 
aucto^itie  aganis  tbe  o^binace  of  gob,  ane  con-- 
fuOoun  of  toicfeit  pieftis  of  qubat  fumeuer  Cri^ 
be  tbairto*  9@arfe  anb  obferue  toitb  al  biligence 
toe  erbo?t  jour  p^ubence  in  tbe  name  of  our  lo?b 
3Ier,  gif  je  baif  folotoit  Jpieroboa  i  Igfee  maner  oi 

nocbt 


[44] 


mtU :  D^atoing  ge  peple  anO  ?our  felfig,  fra  our 
treto  Ipierufalem  goDis  fialg  feirfe  tiniuerfal  (out 

c«;«^.  6.  of  g  Quftilfe  gair  is  na  facrtfice  of  p?ager,  louing, 
0?  rgcfiteoufnes  plefanD  to  goD)  to  TBetftel  $  tian 
to  t{)e  piiuat  conuenticuieg  of  ©cSifmatiliig  aD 
fieretifeig :  aD  giue  Saue  tfiair  maiD  facrififce  to 
fal0  goDtf :  g  is  alfua  (a0  ancient  fatfieris  goG-^ 
lit  erponis  it)  !)es  emb^aceit  fals  anti  enroneu0 

Vincent.     Doctrgne,  fo^  tje  treuti) :  fteg  too^fcftippit,  anU  aD- 

L?;2>2.«.  oinit  zvvoixxzg,  fterefeis  anO  Iei0  fo?  tfte  eternall 
beritie  of  goDis  too^ti :  (J  tfiat  mgcfit  ftaif  ?oure 
atoin  confaitis  toicfeetlie  fulfgllit,  conOHer  giue 

2.  Timo.  4.  |e  prurientes  auribus  f)e0  not  electit  pieiftiiBf  auti  p^e- 

CjeOUreS,  ^  heipit  vp  majleris  to  zour felfis:  nOt  Difcen- 

lo.  20.      oing  of  tSe  tribe  of  iLeui :  Cfiat  is  not  fucceDing 

Act.  2. 6.    to  ti)e  apoftleg  anti  tSair  fucceflfourig  efter  g  op 

j^' Dinace  appogntit  fie  tfte  tooiO  of  goti*  SnD  ggf  ai 
^umo.  .  jj^^^  j^^^j^^^^g  j^^g  ^jj^ljj  jiiQjjjg^  jpm-  ijartisto 

fenato  oure  iuft  motiones :  anD  tfiat  oitiinare  au= 
cto^itie  aD  ofieOience  tijairto  quSiife  Cf)?ifle  f)e0 
left  i  I)ii8?  feirU  fie  f)is  apoftliiB?  3  gair  fucceffours : 
atiuert  toe  piage  ?oto  anO  marfe  tfte  office  of  ane  fiif= 
cfiope  to  fie  fa  fiie  (J  fa  ercellent,  tfiat  our  @)aluiour 
felf  tufee  not  tfiat  office  tipon  ftim  toitfiouttfte  laucfi-^ 
full  i)ocatioun  of  W  fieuinlie  fatier,  as  J^aule 

Uel^re.  5.     tO^ittiS,  Eulfifa  Clirift  alfua  glorifeit  not  him  felf  to  he 
Vsalm.  2.     maid  thehiepreifl:  ^ot  he  that faidvnto  hi:  Thou  art  my 
fonne  this  day  haue  I  hegottin  the:  glorifeit  hi.  As  he fais 
ill  ane  vther  place.  Thou  art  anepreift for  euer  efter  the 
ordour  ofUelchfedech,  Hntl  fen     XtQitXQ  t^t  Ijaill 

neto  Ceftamet  fen  Cf)iift,  (J  t  f)ifto?ii0  of  al  cun= 
treis,  fenfgne,  finDis  na  fiifcfiope,  pieift,  no?  Dea= 


[45] 

cone  mftitute,  5  o^tiamt  fie  t  laic  peple  in  ge  fjalg 
catfioHfee  feirfe  fiot  fie  tfie  apoftlis  anD  tfiair  fuc= 
ceflfouns  fiifcfiopw  alanerUe:  3fnfamefele  tfiat  g 
fetom  Diacones  electit  fie  tfie  peple  to  fie  Cteuat^  ac^.  e. 
ti0  fpecialie  to  g  pure  in  goDis  feitfe,  toes  p?efen= 
tit  afoie  tfie  apoftUs  aD  tufee  tfiair  ojDinatioun 
anD  potoer  of  tfiaim :  je  not  affrait  to  auante 
famefele  tfiat  je  fiaue  goDii^  too?De  fo?  ?oto,  (J  not 
toe :  anD  contrare  tfie  tooiOe  of  goD  fa  erp^eflfe  aD 
fa  largelie  put  afoie  jour  erne  to  manteine  aD  De= 
fenD  fie  mifo^Doure  ?  aBgll  ?e  not  fcfiato  ane  au= 
ctoiitie  of  goD«  tooiD  fo?  ?our  mUfters  tiocatto  ? 
Ctufiair  finD  ?e  euer  ong  of  tfie  apoftlis  to?it= 
ting  to  tfie  Eomanis,  Col^nt^)^an^i8^,  o^  ong  titfier 
multituDe  comanDmg  tfiatm  to  conftitute  (J  op 
Dinat  fiifcfiope  o?  Mfier  mmiiler,  as  je  mag  reiDe 
gat  fie  geuis  erpieffe  comaD  to  ge  fiifcfiopis,  Ci=  i.  Timo.  3. 
motfie  anD  Cite,  to  fife  tfiat  potoer  euerg  ane  off  ^  4- 
tfiaim  feueraiie.  Ctufiair  reiD  ?e  euer  in  tfie  apo= 
ftolis  Dais  amang  fa  mong  tfioufanDe  Cfi?iai= 
anis  turnit  to  tfie  faitfi,  o?  jit  fenfgne  ong  multi= 
tuDe  of  laic  people  allane  to  fiaue  oiDinatit  ane 
fiifcfiope,  p^eift,  o^  Diacone  ?  TBot  tfiat  toe  appeir 
nocfit  to  Depiiue  ong  part  of  tfie  feirfe,  mefins  off 
Cfiiift  of  ong  Dignitie  appogntit  to  tfiaim  in  tfie 
fcripture*  Wit  confeffe  (anD  to  tfiat  glaiDlge  toe 
affent)  tfiat  tfie  laic  peple  fumtgme  fies  electit  fic  Act.  e. 
perfones,  as  tfie  fetoin  Diaconis  afoie  namit :  (J 
in  tfie  piefence  of  tfie  peple  tfie  fiifcfiopis  to  fiaue 
fiene  o?Dinatit :  Qufia  afo^e  fiaD  fiene  comonlie  in 
tfie  lato  of  grace,  electit  aD  piefentit  to  tfie  Com= 
Piouinciall  TBifcfiops  fie  tfiaim,  geuing  to  tfiaim 


[46] 


teftimome  of  tftair  goliUe  conuerfatto,  (}  cofent  of 
tfjair  fauour  to  tfiaim :  ag  to  fie  efonii^  qufto  efter 
tftag  fulD  reuerece,  fiaitf)  foi  t^m  office  aO  ftalg 

Nww.  20.  leuing^  Sa  inJlUute  Moyfes  the  Bifchope  Eleazarus  on 
the  hyech  montane  Hor  before  the  haill  multitude  :  as 
before  thaim  quhay  fulde  teftifie  alwayis  of  his  haly 

Act.  I.  lyfe.  Sa  wes  Mathias  ordinatit  in  the  place  of  ludas 
in  the  middis  of  the  difcipulis :  ^UtiOXtlt  afOtC  fcb  3fO= 

fepl)  tftai  fieti  electit  €)n  tfte  quftilfe  place  tfje 
c^p.  ti.  I.    fialg  martgr  Cgp^iane  toiitis  tftis :  Qwoc?  vtique 

epist.  4.       ^-^  ciVco  tam  diligenter  ^  caute,  conuocata  plebe  tota 
gerebatur,  ne  quis  ad  altar  is  ministerium,  vel  ad 
facerdotalem  locum  indignus  obreperet,     C^|)at  IS, 

quftilfe  tfting  tierilie  gairfoie  toes  Done  fa  Diliget^ 
lie  anD  toarlie  tl)e  ftatll  peple  being  callit  to  giD= 
5)0]^.  5iinov  5er,  gat  na  tintoo^tfig  pfoun  mgcfit  (juietlie  creip 
^'Ift^f  a^^t,  to  tfie  minifterie  off  tlje  altare :  o?  to  tl)e  p^eiftis 
quijat  ^le.  roum*  anO  in  tfte  famgn  place  contenDis  fie :  gat 
^^t-^        be  ge  auctoiitie  of  goDis  too^D  it  fulQ  be  obferuit, 
tbat  tbe  pieifi  or  bifcbope  be  aOmittit,  in  g  pfence 
of  all  tbe  peple,  tfiat  Ije  be  fialDin  be  tbe  iugemet 
ant!  toitneffing  of  all  to  be  too^tfiie  aD  apt  to  gat 
office :      t  P^pl^  Cfais  be)  bes  tpecial  potoer  to 
nntj  crtrma.  ^j^^t  tfte  too^tftie  pjeiftis,  (J  to  refufe  tbe  tintooi'^ 
an^a^tt  t5  tftie*  !{)eirfo?e  fen  tbe  princes  in  our  Dagis  tafeis 
j)aunt  atjone  on  tftaim  tfte  b^ill  potoer  of  electioun  bote  $  fu^ 
frage  of  tbe  peple,  piefenting  qubat  pfoun  tbag 
pleis,  toalb  gob  gat  tbair  p^efentation  toar  boiD 
Act.  6.      Of  all  fgmonie,  ambition,  $  ino?tiinat  affection : 
anb  ib  it  toer  abiunit  alfua,  ge  tettimonie  (J  cofet 
of  g  peple  in  euerg  Diocefi'e  (J  parocbin,  acco^ 
Ding  to  tbe  aucto^iteis  abone  reberCt  ©a  toe 
tbinli,  tbat  tbair  fulD  nocbt  be  fa  mong  Biynd  cru- 


[47] 


kit,  4*  feikifmottity  mutilate  mankit,  deformity  Jcahbit,  LeviL  21. 
Moabites,  Amonites,  and  Jclanderous,  Mamzeres,  con-  &  22. 
trare  the  law  of  god  prejentit,  offerit,  and  ^^^^^  ^^J^^gs 
preiftis  dd  prelatis  in  the  kirk,  (Si\Xt  OHg  Of  ?DtO 

togl  obiect  tftat  tfie  p^eiftto  bifc!)opii8(  aD  ge  clet^ 
gie  in  cure  Dato  ftes  bene  blefefeit  tti  tfte  faiOis  De= 
foimiteii9(  anD  fa  ignoiat  tiitious,  baitfi,  aD 
alfua  fclaDeroui8(,  g  tfiag  at  bntooitftie  ge  name  of 
paftoies*  Mace  toe  ar  rgcfit  foiie  tfiat  XW  is 
treu  fo?  tfie  maift  part,  aD  mam  15ot  toalD  ?e  con= 
CDer  tf)e  caufe  tfiairof  to  6e  our  imqtuitie,  imgoDli^ 
nei8^  3  abominable  \^fx&  fo?  tbe  (juftilfe  goD  i«  at 
to^aitb  toiti)  tii^,  anD  foj  tSe  qufiilfeis  in  reuenge  of 
our  Onniie^,  acco^Ding  to  W  iuftice,  be  fufferiie?, 

Hypocrites  to  haif  cure  ouir  vs,  aS  be  CauG'0,  ^um  lob.  34. 
tyme  vitious,  or  tyrane  princes,  futyme  effeminat  per-  ^• 
fonis,  or  hahis,  impotent  to  defende  vs  throu  iiijlice 
in  quietnes  and  reji,  fumtgme  Injidelis  to  haue  domi-  ^^^^^^^^l 

nioun  ahone  vs.  Wit  toalD  feife  aue  titber  remeiD  tba  uunimi^ 
to  beip  bp  Cn  bpon  ffn  in  ge  DefenDing  of  fa  bn=       "  f 
goDlie  mifo?Dour  agains  t  oiDinance  aD  reuelit  f{t  cu?L 
togl  of  goD  I  bis  fcripture  fa  erp^eCfe  S  fa  largely  wob  ijpon 
fet  furtb.  Ciubat  remeDe  fpeir  ?e  ?  QBut  Dout  to  Xm/^i' - 
turne  bnfenjeitlie  of  al  our  bart  fra  our  iDolitri=  Antuh^to^ 
call  anD  infaciable  auarice,  p^ouDe  feirles  piefu=  mere.  2. 
ptio,  fra  maift  auaricio'  *  p?oDigalitie  (toe  me= 
ine  fpeciallg  of     glorious  boiDouring  of  joure 
garmentis  toitb  tbe  bluDe  of  pure)  fra  tbe  Deuo= 
ring  of  tbe  patrimonie  of  tbe  feirfe,  ge  treffbur  of  ac^  2. 
inDigent,  fra  Sefcbelie  libertie  aD  b?utale  irreli= 
gioft'tie,  fra  baine  babling  of  goDis  too^De  but 
feir  anD  reuerence  tbairoff  in  contentioun  anD 


[48] 


Psalme.  2. 


Ezechi.  33. 


Luc.  10. 
Psalme.  79. 


<Bt  rsoctxu 

hit  meame 
maist  ^j^tcU 
ali'e. 


curiofftie,  fra  p^outie  ignoiace,  fra  g  abommatio 
of  togcftecraft  5  fcftameles  mantemng  tf)airof  in 
contempt  of  goD  anD  W  lato,  fra  fals  fenjeit 
pocnCe  of  fialines,  fra  ingratituDe  anD  tittierw 
Deugllifcfie  monftres  of  Dice  regnaD  at  tftis  tg= 
me :  to  our  maift  mercgfull  goO  anti  treto  feruing 
of  film  in  Salg  feir  anD  t^otjerlie  lufe  anD  in  reio- 
ttng  in  f)im  fie  ftumill  D^eDour  anD  reuerence* 
QBot  of  tfie  ttoa  ppuDe  princes  Dame  i0zizfxz  anD 
|)ir  Cfter  toe  togil  not  talfe,  ifenatoing  tfiat  our  ma-^ 
ftres  faitibfull  Cmplicitie,  aD  lufeanD  latotie,  tfi 
tftair  feruanDiiB^,  fte  tfiaim  togl  noci)t  be  fiarD,  bot 
repellit  (J  fcftot  to  tfte  Dure  ClUe  tftingfe  toan= 
tanD  craft  to  circumuene,  flatter,  (J  lie*  Ml  noto 
q[U|)a  feis  it  noc|)t  cum  to  paCTe,  quftilfe  goD  com= 
pleniiBf  he  W  IPiopftete  ?  a^fiUfe  10,  T/ia^  wo/z?/  Aem 

oTzc?  knauis  his  worde  (in  ane  parte)  and  dois  not 
thaireftery  hot  turnis  it  in  ane  fang  of  thair  mouth, 
thair  hartis  being  geuin  tyl  auarice,  Sf  the  word  of  god 
is  to  thaim,  as  ane  ballat  of  menjiralie,  quhilk  hes  ane 
fueit  tone,  ^  plefand  to  fmg,  Hat  tog  tUme  31  fap 
anD  P^ag,  that  the  LiOrde  of  the  winezarde  fend  vs 
lauchfull  treu  workmen  thairto  haith  to  fchute  oute 

the  vnciene  haris,  qufta  fie  filtfiie  Icumg  SD  fuemge^ 
tng  m  tfiair  ftinfeanDe  ftgfe,  infectis  tfte  tenDer 
fiurgeounis  of  tfte  5ong  tognis  anD  to  fcftut  out 
01  cut  of  alfua,  tfte  toplD  fanglerig,  J  i&  ge  piouDe 
@)cfiirmatifeis  anD  ofiftinat  beretifeig  na  toagis 
fociale  to  t  copanie  of  cbiiftiae  catftolifes*  Ciuba 
in  !)ie  arrogance  of  tfiair  maifter  Lucifer  tram= 
pig  Doton  tfte  beuinlie  intxt&  anD  all  Decent  poli= 
cie  of  tfie  famgn  toinjarDe,  Dieft  anD  Decfeit,  fie  ge 
former  toojlime  tinfenjeit  policiaris  of  ge  famin, 


THE  BUKE 

OF 

FOUR  SCOIR  THRE  QUESTIONS, 

TUECHING 

DOCTRINE,  ORDOUR,  AND  MANERIS, 

PROPONIT  TO  YE  PRECHEOURIS  OF  YE  PROTESTANTS  IN  SCOTLAND, 
BE  YE  CATHOLIKS  OF  YE  INFERIOUR  ORDOUR  OF  CLERGIE  AND 
LAYT  MEN  YAIR,  CRUELIE  AFFLICTIT  AND  DISPERSIT,  BE 
PERSUASIOUN  OF  YE  SAIDIS  INTRUSIT  PRECHEOURS. 


Set  furth  be  NINIAN  WINZET  a  Catholik  Preist, 

AT  YE  EESYRE  OF  HIS  FAYTHFULL  AFFLICTIT  BRETHIR,  AND  DELIUERIT  TO 
lOHNE  KNOX  YE  XX.  OF  FEBRUAR  OR  YAIRBY,  IN  YE  ZERE  OF  THE  BLISSIT  BIRTH  OF 

OUR  SALUIOUR  1563. 


Ne  sis  sapiens  apud  temetipsum.    Prouerb.  iij. 

Sed  interroga  patres  tuos,  et  annunciabunt  tibi :  maiores  tuos,  et  dicent  libi.    Deu.  xxxij. 


ANTVERPI^ 


EX  OFFICINA  ^.GIDTJ  DIEST.  M.  D.  LXIIJ.  XIIJ.  OCTOB. 
CUM  GRATIA  ET  PRIUILEGIO. 


REGI^  Maieftatis  Priuilegio  jyermijum  ejl  Niniano  Winzeto,  vti 
per  aliquem  Typograpliorum  admijforum  impune  ei  liceat  imprimi  cu- 
rare, et  per  omnes  Juce  ditionis  Regiones  dijirahere  lihrum  infcriptum, 
The  buke  of  fourfcoirthre  queftionis,  tweching  do6lrine,  ordour,  and 
maneris,  proponit  to  ye  preclieours  of  ye  proteftants  in  Scotland  :  Et  om- 
nibus aliis  iiihibitum,  ne  eius  lihri  editionem  ahjque  eiufdem  Niniani 
confenfu  imprimant,  vel  alibi  imprejpam  dijlrahant,  fub  multa  xx,  flore- 
norum  vltra  exemplaria  impreffa,  Acium  Bruxellis  xxviij,  Augufti 
1563.  SubfcripfiL 

Facuwez. 


XINIANE  WINZET  A  CATHOLIK  PREIST  TO  YE  CHRISTIANE 
REIDAR  WISSHIS  GRACE  AND  PEACE. 


At  ye  command  of  Dene  Patrik  Kinloquliy  precheour  in  Linlythqow  and 

of  his  fuperintendent,  gentil  Reidar,  qiihen  I,  for  denying  only  to  fubfcriue 

yair  phantafie  and  faclioun  of  faith,  wes  expellit  and  fchott  out  of  yat  my 

kyndly  toun,  and  fra  my  tender  Freindis  yair,  quhais  perpetuall  kyndnes 

I  hoipit  yat  I  had  conqueft,  be  ye  fpending  about  ten  zeris  of  my  maift 

flurilEng  aige,  nocht  without  manifeft  vtilitie  of  yair  commoun  welth,  and 

be  all  apperance  had  obtenir  fik  fauour  of  yame,  as  ony  fik  man  micht  haif 

of  ony  communitie  :  I  thocht  I  had  na  caufe  to  be  efchameit,  bot  to  reiofe 

and  glorifie  my  God  (according  to  S.  Petiris  reull)  for  yat  I  fufferit  nocht,  i  Pet.  4. 

as  a  wickit  perfoun,  or  an  ewill  doar,  bot  as  an  wnfenzeit  and  faithfull 

Chrilliane :  for  ye  tyme  is  now  (as  ye  famin  Apoftill  writtis)  yat  ye  ter- 

ribill  iugement  to  cum,  in  a  manere  in  yis  lyfe  beginnis  at  ye  houfs  of  God  : 

yat  is,  at  ye  faithfull  catholikis,  yat  firft  for  yair  awin  finnis,  and  fyne  for 

ye  trewthis  faik  yai  fuffer  in  yis  lyfe  with  Chrifte  yair  heid,  yat  be  diuers 

tribulis  yai  mot  enter  with  him  in  ye  lyfe  eternall.    Nochtyeles  I  began  Act.  14. 

nocht  litill  to  merwel  at  fa  haifty,  and  fa  fubdane  a  wolter  of  yis  warlde, 

in  fa  mony  grete  materis,  and  fpecialie  of  ye  fubdane  change  of  fum  cun-  Ameruoiis 

ning  clerkis,  of  ye  filence  and  fleitnes  of  wtheris,  and  of  ye  maift  arrogant  change  to 

prefumptioun  approwin  fpecialie  in  ye  ignorant :  and  amangis  wtheris  chriTtt"^^ 

ftrange  mutationis,  quhow  micht  it  be,  yat  ane  kinloquhy  culd  be  king  in  of^new 

Linlythqow :  and  fpecialie  fik  a  king,  as  appropriat  to  him  felf  mair  large 


52 


TO  YE  CHRISTIANE  REIDAR. 


empyre  and  power  in  yis  caice,  yan  euir  did  faithfull  king  or  emprior  in 
Chriftianitie.  For  of  yame  all,  certane  is  it,  yat  neuir  wes  ane,  quha  at- 
temptit  to  charge  yair  fubie6lis,  with  ye  burding  of  an  uther  religioun  nor 
faith,  yan  ye  vniuerfal  kirk  of  God  had  euir  afore  profeflit  :  quhilk  in  his 
prefence  (albeit  I  wes  to  him  na  fubie6l)  for  ye  gloir  of  Chriftis  name 
(quha  in  all  mot  euir  be  praifit)  before  honorable  perfones,  maift  planelie 
confeffit  I.    And  fua  fra  I  perfauit  yis  new  proud  prince,  and  his  Cal- 

A  miser-    uiuiaue  brcthir  on  lyke  manere  in  utheris  partis,  to  hef  fubdewit  fa  to 

iectioun.  yame,  wnder  fik  thirldum  yair  miferable  fcoleris,  nocht  only  yat  yai  micht 
leid  yame  concerning  yair  bodyis,  as  yai  war  flawes,  prefoneris,  and  cap- 
tiues  in  a  raip  :  yat  is,  to  caufe  yame  to  wair  and  hafert  yair  geris  and 
bodyis,  for  yair  pleiuir  :  bot  to  hef  blindit  alfo  yair  iugement  and  naturall 
reffoun,  yat  yai  regaird  na  lawis  diuine  nor  humane,  bot  haldis  it  only  law 
quhateuir  yai  raill,  rattill,  or  trattill  :  be  it  neuir  fa  euident  aganis  Godis 
expres  word,  his  manifeft  ordinance,  his  haly  Kirk,  his  princeis  and  his 

Tyrannic,  prclatis  *.  and  amaugis  ye  reft  to  hef  vsurpit  to  thame  in  maift  prsefump- 
tuows  bauldnes,  yat  plane  tyrannie,  for  fatisfying  of  yair  rage,  to  compell 
yair  fcoleris  to  banies  catholik  and  innocent  men,  ze,  yair  awin  tendir 
freindis  and  kinifmen,  in  contempt  of  oure  Souerane  Lady  and  hir  hienes 
lawis,  fra  yair  iuft  poffelfionis,  natiue  roumes  and  cieteis :  I  wes  almaift 
aftoneift  at  yair  proud  preefumption  in  fa  hiech  an  interprife,  and  in  fa 

That  ye    prydcful  and  arrogant  procedingis :  yat  fa  obfcuir  men  durft  prefume  to 

wicket  lies 

ye  vuir      mcdle  yamc  aganis  all  au6loritie,  bayth  with  ye  au6loritie  of  ye  fpi ritual 

ye  scurge  and  temporal  fuorde.  Bot  fra  I  mair  deiply  confyderit  and  weyit  ye  hiech 
arrogance  of  men  of  fa  law  degre,  and  aluterlie  woid  of  all  lauchful  power, 
be  ony  titill  yai  allege  yairfor,  to  be  aganis  al  lauchful  pouer  placeit  be 
God,  a  manifeft  fcurge  of  his  wraith,  for  ye  inundation  of  our  fynnis,  lang 
raigeing  in  euery  eftate  :  I  ceilfit  ferther  to  merwell.  For  yat  few  catho- 
lik Kingis  or  Queues,  Princeis,  or  Prelatis  almaift  throw  Chriftindome, 
hes  yis  day  voluntare  and  dew  obedience,  according  to  ye  expres  word 
of  God,  of  yair  fubie6ls,  it  is  ouer  patent,  allace  for  pietie  :  infamekle 

Note.  yat  quhilk  ye  Prophete  fpak  afore  of  lerufalem  (quhilk  wes  a  figure  of  ye 
Kirk  in  yis  tyme  of  grace)  apperis  in  yir  our  tribulus  dayis  almaift  fulle- 

Thre.  2.    lie  Complete.     Ohliuioni,  fays  he,  tradidit  Dominus  in  Sion  fejliuitatem 


TO  YE  CHRISTIANE  REIDAR. 


53 


et  fahhathum  :  et  in  opprobrium  et  in  indignationem  farorisfai  Regem 
et  Sacerdotem,  Repulit  Dominus  alt  are  fawn,  dejlruxit  fanduarium 
fawn.  That  is  ye  Lord  hes  forzet  in  Zion  (that  is  in  his  haly  kirk)  ye 
Iblennit*  tvrae  and  ye  fabboth  day  :  and  in  indiffnatioun  of  his  wraith,  hes  *  ^uji  . 

J  J  "  pasche  wit- 

forzett  ye  king  and  ye  preift.    He  hes  fchott  away  his  altar,  and  hes  de- 

llroyit  his  fanctuarie.    Thairfor  fra  I  wes  perfuadit,  yat  it  wes  ye  al- meticai  im- 

^  pietie. 

mychty  doutleilie,  quha  throw  his  iuftice  ag-anis  fm,  fufferis  ye  Prince  and  Oprepa- 
ye  Preift  (whome  to  in  erd  be  ye  expres  word  of  God,  we  aucht  maift  way  to  ye 
honour)  fumtyme  to  be  diflionorit,  albeit  be  ye  wickit  only,  according  to  christe. 

Ro. 

it  yat  is  writtin,  Baltheum  Regum  diffbluif,  et  precingit  fane  renes  i  Pet.  •_>. 

'  Heb. 

eoram  :  ducit  Sacerdotes  inglorios,  et  optimates  fupplantat.   And  in  an  lob  ij. 
vther  place  fpeikand  of  ye  hie  preift.  Qui  Jionorificauerit  me,  fays  }'e  ^- 
mychty,  glorijicabo  eum  :  qui  vero  me  contemnunt,  erunt  ignohiles  :  l^^f^^  ^4 
feirceit  out  ye  titill,  yat  our  new  Caluiniane  kingis  and  princelie  preiftis  i- 
culd  haif  for  yair  au6loritie  :  quhiddir  yis  yair  dominioun  abone  ws,  wes  supeHon- 
prouideit  to  yame,  as  to  a  weilbeluifit  peple  of  God,  as  wes  ye  land  of 
Chanaan  to  ye  Ifraelitis :  or  permittit  as  to  an  wngodly  and  wickit  peple  oen.  1-2. 
fterit  yp  to  be  Godis  fcurge,  for  a  tyme  aboue  his  welbeluiftt  peple,  in  his  los.ymv.^ 
difcipline  and  fatherlie  correclioun  for  yair  trefpaffis  :  as  wes  ye  wngodly        ^  ^ 
and  confufit  Babilonianis  aofanis  ye  haly  citie  of  lerufalem.    And  breuelie  Pjouer.  .3. 

.....  .  . 

confidering  ye  firft  part  of  yair  titill  to  yis  yair  fupreme  au6loritie  :  I  fand  --t- 
it  nocht  only  fclinder  and  licht,  bot  planelie  inglorius,  and  a  thing  to  de- 
priue  yame  of  all  au6loritie  without  delay,  gif  yai  had  hald  ony  afore. 
This  firft  and  fpeciall  part,  and  almaift  ye  hail  wair  is,  yat  yai  confeffit  The  tidi 
yame  felfis  to  hef  bene  afore,  in  ye  preching  of  ye  hevinlie  and  eternal  Cal 
word  of  al  mychty  God,  contrare  baith  yair  confcience  and  fcience,  fchame- 
les  learis,  and  be  fals  doctrine  wilfuU  diflauearis  and  poyfonnaris  of  ye 
peple  of  God  :  forgeing  yair  fermonis  for  ye  plefuir  of  euery  auditour,  Their 
efter  ye  faflbun  of  fchipmenis  breiks,  mete  for  euery  leg  :  any  thing  to 
hef  vnderftandit  and  roundit  priuatlie  in  ye  mirk,  and  ane  yther  thing  to 
hef  precheit  oppinlie  in  ye  pulpet  :  ane  thing  to  hef  had  cloifit  in  yair 
breiftis,  and  ane  yther  reddy,  as  yai  thocht  tyme,  in  yair  mowthe.    Be  ye 
quhilk  fchameles  teftimonie  of  yair  awin  toungis,  of  na  reflbun  culd  I  be 
induceit,  efter  to  credit  and  reuerence  yame  mair  yairfor,  as  monv  van 


ot  \e  new 
uiniaiie 
kinsris. 


re- 
cantatioun. 


54 


TO  YE  CHRISTIANE  REIDAR. 


(bot  fy  on  ye  clekane  wittit  in  ye  caufe  of  God)  of  a  maruelus  facilitie 
The  botum  (lid  *.  bot  to  elleme  yame  rather  at  yat  prefent  to  be  ye  faniin  felf  men, 

of  vair  hert  •      •  i  n   r-  i 

is  deciarit  quhome  yai  witbout  all  Ichame,  or  appering  repentance  of  la  horrible  a 
botumfes  cryme  (gif  yai  had  recantit  yair  leis  vnfenzetlie,  fra  ye  botum  of  yair  hert, 
Of  yair  ^'^^     fpeik)  confeffit  yame  to  hef  bene  afore.    For  na  man  is  of 

^\ct%  "^2  iugement,  quha  raarkis  nocht  yair  fchaimles  confufioun,  quhen  yai 
wald  thraw  ye  exempill  of  ye  converfioun  of  S.  Paull  to  be  a  trim  cloke 
and  excuis  of  yair  euerfioun.  For  S.  Paull  at  yat  tyme  wes  ignorant  of 
Chrifte,  of  his  word  and  facramentis,  and  blindit  be  feruent  zele  towart 
ye  Mofaical  law,  perfeuit  ye  membris  of  Chrifte  in  mirk  ignorance  firmilie, 
albeit  maift  wranguflie  perfuadit,  yat  all  yat  he  did  wes  a  thing  maift  ple- 
1.  Tim.  1.  fand  to  God  :  and  yairfor,  fayis  he,  Mifericordiam  cortfecutusfam^  quia  ig- 
Sen  infa-   noraus  fed  in  incredulitate,   Bot  yai  contrarie  confeffit  yame  felfis  to  hef 

ineit  per-  ,  •     i  i  i         r*  • 

sones  may  techeit  and  wrocht  contrare  yair  knawlege  and  conlcience,  and  willinglie 

nocht  be  .t  ^     o  ^  r  ^  ' 

witnessis  and  wittiDglie  to  het  borne  lals  witnes,  nocht  contrar  man  nor  manly 
cause:  biffines,  bot  contrar  God  and  his  eternal  veritie.  And  zit  becaufe  fum  of 
yaf  be  yame  wes  efchamit,  to  teftifie  fa  planelie  yair  gret  vngodlines  :  bot  allegeit 
cause  oV^  yat  yai  had  obtenitmair  illuminatioun  of  ye  haly  gaift,  and  greatear  knaw- 
^^"^  lege  of  ye  veritie  :  I  conferrit  with  me  felf,  quhow  yat  micht  be,  yat  Chrif- 
tiane  men  profeffing,  techeing,  and  preching  Chrifte  and  his  word  fa  mony 
a  subdane  zcris,  iu  auc  moucthis  fpace  or  yairby,  fuld  be  changeit  fa  proudly  in  fa 

change  to 

f ^  thf^Ti  ^^^^J  hiech  materis  in  ye  plat  contrar  men.  At  pafche  and  certane  foun- 
an.  1559.  (]ays  cftcr,  yai  techeit  with  grete  appering  zele,  and  miniftrate  ye  facra- 
^cfsioun  mentis  til  ws  on  ye  catholik  manere  :  and  be  witfonday  yai  change  yair 
ye  auctour  ftaudart  in  our  plane  contrare.  And  fa  iugeit  I,  yat  it  neceflarlie  behuifit 
moueirto  thame,  othir  to  hef  bene  afore  werray  finzeit  hypocritis,  and  temperizaris 
^^0^^-      ^yith  ye  tyme  contrare  yair  confcience,  or  to  hef  bene  reuiffit  be  fum 

inychty  fpirit.    And  yairfor  thocht  I  it  a  thing  nocht  only  profitable  at 

yat  tyme,  bot  werray  neceflar,  to  obey  ye  counfell  of  ye  Apoftill :  yat  is 
].  lo.  4.  to  try  and  examin  ye  fpiritis,  gif  yai  war  of  God.  Heirfor  fen  all  men 
1.  Pet.  3.  ^^^^      reddy,  to  geve  compt  of  yat  faith  and  hoip  in  him,  yat  I,  being  a 

Preift,  fuld  notht  hef  bene  iugeit  be  ye  waik,  to  yair  fclander  (to  quhome 
A\iOQ.  0.    my  conuerfatioun  afore  wes  knawin)  faithles  and  feble,  nother  hait  nor 

cauld  :  I  intendit,  be  godis  grace,  to  declare  me  planelie  in  yis  dangerus 


TO  YE  CHRISTIANE  REIDAR. 


55 


feditioun  an  vnfeinzeit  Chriftiane,  yat  is,  ftoutlie  to  gainftand  all  abufe,  neg- 
ligence, licentius  leuing,  and  pharifaicall  hypocrille  to  me  knawin,  other 
of  ye  former  aige,  or  of  it  now  prefent :  and  ficlyke  to  fchaw  me  a  mani- 
feft  aduerfar,  efter  my  fmall  leirning  and  knawlege,  to  all  fchifme  fedi-  ^ 
tioun,  errour,  and  herefie.    And  albeit  I  wes  nocht  fa  weill  exerceit  in 
ye  fcripturis,  as  become  me  of  my  aige  and  vocatioun,  nor  zit  guidlie  micht 
fua  be,  fen  I  had  fpent  my  maift  fluriffing  zowtheid  apt  to  yat  ftudie,  in 
techeing  of  cheldring :  zit  I  rememberit  yat  I  fuld  nocht  be  an  hypocrite, 
nor  applaud  to  ye  warld  contrar  my  confcience,  to  beleue  ane  thing  in  ye  Ecd.  i. 
law  of  God,  and  fay  ye  contrar  :  nor  zit  for  ye  feir  or  fauour  of  man, 
fulechelie  to  appreue  or  condemne  in  Godis  caufe  ony  thing  to  me  Eccie.  .5 
wnknawin.    And  yairfor  yat  ye  waik  fuld  nocht  hef  bene  ofFendit  be  my 
filence,  and  yat  I  micht  hef  knawin  my  aduerfaris  ftrenthe,  gif  ony  had 
bene  for  yair  nouationis,  colle6lit  I  yan  in  fynceritie  of  confcience,  fum  of 
yai  heidis,  quhilkis  I  iugeit  ye  foirfaidis  perfones  to  hef  techeit  erroneouf- 
lie,  and  wrait  to  yame  familiarlie  in  a  plefand  manere,  forzetand  all  former 
iniuris  done  to  me,  or  to  wtheris  my  faithfuU  brethir.    To  ye  quhilkis 
heidis  my  new  king  kinloquhy,  in  findry  writtingis  woid  of  all  humanitie 
and  compatience,  and  taiftand  nocht  only  of  contentioun,  bot  of  contempt, 
maid  findry  promiflis  of  an  anffuer,  with  grete  boifting  of  ye  vi6lorie  to 
him,  and  triumphe  alrady  in  hand  :  bot  as  zit,  yat  we  mot  knaw  his  invart 
religioun,  be  his  fidelitie  (I  will  nocht  fay  be  his  leis)  in  externe  materis, 
we  heir  na  thing  of  his  promis  fulfillit.    That  delay  fuythlie  of  his  anffuer.  The  se- 
tra  yat  1  etter  la  mony  oblningis  had  avytit  vij.  or  vnj.  monethis  yan-upon,  sioun  to 
moueit  me  efter  yat  I  had  conferrit  with  fum  weill  leirnit  catholikis,  and  iaigeUe"to 
with  fum  ftrang  Caluinianis  alfo,  and  had  red  fum  controuerfeis  and  ref-  Knox, 
foning  yairupon  on  baith  fydis,  to  colle6l  almaift  ye  haill  fumme  of  yai 
thingis,  quharein  I  wes  ofFendit,  in  ye  do6lrine,  ordour,  and  maneris,  now 
au6lorizit,  contrar  all  au6loritie.    Quhilkis  fa  colle6lit  I  prefentit  to  my 
catholik  afHi6tit  brethir,  layt  men  and  wtheris,  in  quhome  apperit  to  me  ye 
fpirit  of  knawlege  and  godly  feir.    Quha  anffuerit  in  ane  mynd  yame  all, 
fpecialie  to  be  moueit  be  ye  famin  reffonis  and  au6loriteis,  nocht  to  aflift 
to  ye  new  impietie,  callit  be  fum  ye  reformatioun  of  ye  proteftantis.  Bot 
zit  yai  defyrit  yir  queftionis  mair  trimlie  and  ftrenthelie  to  be  fet  furth, 


56 


TO  YE  CHRISTIANE  REIDAR. 


with  ma  large  au6loriteis,  and  to  be  writtin  agane  :  and  yairefter  to  be 
deliuerit  to  ye  principall  precheouris  of  ye  new  fa6lioun.  For  I  had  col- 
le6lit  yame  fchortlie  wanting  buiks,  quhen  I  wes  in  travell,  as  yai  come  in 
my  memorie  of  former  reiding,  and  of  conferring  with  wtheris  at  yat  tyme 
Mbarein  ye  be  ye  Way  *.  as  fum  honorable  perfonis  knawis.    This  I  eik,  baith  for  ye 

wryetar  is  t  i-  n 

to  be  re-  trewth,  yat  gif  ony  thing  negligentlie,  and  nocht  fufficientlie  ftrenthit  be 
fet  furth  in  yis  werk,  it  fuld  be  impute  to  my  haift  and  feruour,  and  to 
nane  wtheris  iniuftlie  :  and  to  lignifie  alfo,  yat  gif  ye  lauchfuU  paftouris, 
and  wtheris  bettir  leirnit  of  ye  catholik  fyde,  did  yair  diligence  in  yir 
materis,  and  fpak  frelie  without  feir,  yat  fik  proud,  fulege  phantafeis, 
pyntit  leis,  brutall  irreligiofitie,  and  damnable  errouris,  as  now  regnis,  in 
ye  place  of  fyncere  veritie,  and  trew  catholik  religioun,  defenceit  only  be 
finzeit  eloquence,  iefling,  and  mockrie,  wald  nocht  haif  fa  lang  reinzeis, 
nor  ye  exiftimatioun  amangis  ye  peple,  as  yai  haif  prefentlie,  allace.  Bot 
to  ye  purpofe  :  I  nocht  yan  haifing  opportunitie,  and  werray  defyrus  to 
hef  wtterit  my  religioun,  to  avoid  all  occafioun  of  fclander  till  wtheris, 
and  to  hef  reduceit,  fa  fer  as  lay  in  me,  ye  wildfum  wandering  vnto  ye 
richt  way  agane  :  or  to  hef  bene  alTuirit  be  ye  licht  of  Godis  word  (quhilk 

qubywes    our  aducrfaris  boiftit  yame  to  hef  hald)  yat  we  had  bene  furth  of  yat  way 

vis  buik  .  ,  iT«  ••  ^'-i  r»i 

deiiueiet    in  ouy  poyut,  mcontment  deliuerit  yame  writtin  on  yis  ruid  manere  lol- 
Knox.^     loving  to  lohne  Knox,  as  to  him,  quha  wes  haldin  in  ya  partis  principal 
Patriark  of  ye  Caluiniane  court.    And  yat  be  reffoun,  yat  ye  ane  of  my 
former  competitouris  keipit  na  promis,  and  ye  wther  maid  na  anffuer : 
hoipand  mair  fidelitie  in  yis  renounit  man,  gif  it  had  plefit  him  to  promitt 
anlTuer  yairto  in  fpeciall,  as  he  afore  did  generalie  fmdry  tymes  in  ye  pul- 
])et,  oblifing  him  felf  to  fik  reffoning  in  word  or  writt  :  oftymes  obie6ling 
to  the  catholikis  (quhome  he  callis  papiftis)  yat  nane  of  yame  durll  im- 
pugne  ane  propofitioun  of  his  do6lrine  :  albeit  ye  contrar  wes  knavin  to 
An.  i.jOI.  be  trew.    For  quliais  anifuere  yairefter  oftymes  publiclie  and  priuatlie 
tractate  set  promiffit  be  him,  we  hef  awaytit  almaift  keiping  filence  fen  ye  xx.  of  Feb- 
etitis  ye     ruar,  or  yairby  :  quhill  now  laitlie  within  yir  fews  days  is  cum  to  my  hand 
hetuix  my   a  rclToning  anentis  ye  mayft  bliifit,  feirfull,  and  haly  facrifice  of  the  mes, 
croceraguei  haldiu  about  a  zere  bypail  betuix  my  Lord  of  Croceraguel  and  lohne  Knox, 
Knox!       a  werk  in  beginning  decorit  with  a  pece  of  an  epiftil,  als  hali,  as  is  ye 


TO  YE  CHRISTIANE  REIDAR. 


57 


au6lour  yairof,  and  I  warrane  zow,  ciinninglie  gloiffit  be  fiiin  weill  leirnit  Of  twa 

.  .  ^  .  po)n)tis 

and  difcrete  man,  god  wate,  in  ye  mergin  :  quharein  lohne  Knox  of  his  yairin  con- 
cerning yis 

pregnant  ingyne  and  accuftomit  craft  of  rayling  and  bairding,  attributis  mater, 
to  me  a  new  flyle,  calling  me  procutour  for  ye  Papiftis,  and  yair  oblifis 
him  of  new,  to  geve  anfliier  to  our  queftioun  tueching  his  laiichful  voca- 
tioun,  and  as  we  can  colle6l  yairof  and  of  his  former  promis,  he  intendis 
to  anffuer  lykewayis  to  ye  reft  folloving  in  yis  buke.  Of  ye  quhilk  twa 
poyntis  I  wes  fingularlie  reiofeit :  firft  yat  God  maid  me  worthy  to  be 
mockit  for  my  fmal  labouris  in  defence  of  his  catholik  kirk,  fra  ye  fals  ac- 
cusatioun  of  hir  aduerfaris,  and  to  be  reknit  be  yame  in  tyme  of  perfecu- 
tioun,  in  nummir  of  ye  faythfull,  qnhome  yai  in  yair  iefting  callis  Papiftis. 
For  in  defence  of  yat  thing  only  procnir  I,  quhilk  ye  honorable  and  haly  For  qui.at 

.  .  mater  pio- 

Papiftis,  ye  haly  Bifchope  and  Martyr  of  Chrifte  S.  Cypriane  with  ye  cuiris  ye 
wtheris  renounit  martyris  in  ye  primitiue  Kirk,  and  quhilk  ye  renounit 
Papiftis  and  excellent  Do6touris  S.  Auguftine,  Hierome,  and  Ambrofe, 
zea  breuelie,  ye  haill  Kirk  of  God  fen  ye  Apoftolis  days,  in  an  vniformitie 
of  doctrine  maift  clerlie  appreuis.  And  na  thing  difaggreing  yairfra  pro- 
cnir I  :  nocht  adhering  to  ye  priuate  iugement  or  obfcuir  fayngis  of  Note  ye 

.        .  r^'i        n  1        r    •  IP  catlio- 

ony  ane  man,  (as  is  ye  coramoun  practik  of  our  adueriaris,  to  mak  oi  likdoctrine. 
obfcuir  mirknes,  a  commentare  to  ye  cleir  licht)  hot  to  ye  plane  and  trewth  of 
vniforme  confelTioun  of  all,  or  at  ye  leift,  to  ye  aggreable  confent  of  we^comend 
ye  maift  part  of  ye  beft  lernit,  euir  be  ye  kirk  of  God  au(Slorizit.    And  of  yetrew 
fua,  godly  Reidar,  quhattin  a  Papist  I  am  in  yis  famin  ruid  buik  of  quef-  of  appiourn 
tionis  (be  ye  infallible  and  inconfutable  treuth  of  ye  quhilk  my  aduerfar  is  hdfkfrk 
offendit)  I  tak  on  hand  to  preue,  on  perrell  of  my  lyfe,  ye  maift  haly  mar- 
tyris,  ye  beft  leirnit  confeflburis  afore  reherfeit,  and  wtheris  mony  may 
bayth  of  ye  Greik  and  of  ye  Latin  kirk,  togiddir  with  generall  counfelis 
to  hef  bene  ye  famin  Papiftis.    O  happy  heirfor  and  happy  agane  think  I 
yis  day  to  me,  quhen  ye  grete  guidnes  of  God,  of  his  mere  mercy  has  pr^e- 
feruit  me  in  yis  maift  ftormy  tyme,  fra  ye  rolkis  of  fchifaie,  errour,  and  Reiosing 
hserefie  :  zea,  fra  manifeft  rebellioun  raigeing  at  yis  praefent  aganis  Godis 
plane  word,  his  kirk  vniuerfal,  his  ordinance,  his  Princis,  and  his  Prelatis : 
and  befydis  yat  alfo  hes  lent  me  of  his  fpirit,  to  confes  my  faith  to  his 
gloir,  quhill  ye  erroneous  aflault  me  be  tanting,  and  mockrie,  quhen  yai 


58 


TO  YE  CHRISTIANE  REIDAR. 


Knox  de^  may  naways  be  veritie.  For  qiihat  veritie  culd  lohne  Knox  fchaw  for  his 
fence  of  his  Jauchfull  vocatioiin  Cquhilk  ane  article  fpecialie,  he  chefeit  out  of  fa  monvt 

vocatioun  ^  ^  *  ^ 

in  ye  pui-  to  confute  and  confund  in  ye  piilpet,  to  augment  his  gloir)  I  think  it  is 
nocht  vnknawin  to  Scotland :  and  is  nocht  in  my  defalt,  bot  in  defalt  of 
my  fmall  freind  Dame  Cunzey,  bot  it  fuld  hef  bene  layng  or  now,  as  it 

Note  a  pro-  fal  be,  God  willing,  fchortlie,  to  ye  mein  leirnit  always  (for  ye  godly  cun- 

catboiik.  ning  neidis  nane  of  our  labouris  yairto)  mair  notifiit  in  Scotland,  and  in 
vther  Chriftiane  cuntreis :  in  quhat  wickit  apoftafie,  he  and  all  vtheris 
preiftis,  munkis,  and  freris  of  his  fe6l  ar  fallin  in,  in  yat  yai  renunce  as  ren- 
nigatis,  yair  preiftheid  gevin  yame,  be  ye  facrament  of  ordour  :  and  quhow 

The  Cai-  yai  ftill  remane  preiftis  be  ye  famin  facrament  (lat  yame  renunce  it,  as  yai 

uinianemi-    ,  .  v  ■•  •!       •   i  n    •  •  •  •  t* 

listens  pJeisj  ay  quhil  yai  de  :  albeit  to  yair  mair  leueir  punilment  seternalie,  ex- 
can  nother  •^i-n  •!  n  ^  \  ' 

schow  yair  ccpt  yai  (quhilk  ye  guidnes  of  (jrod  mot  grant  yamej  m  tyme  repent  yair 
ceding      fall  \  and  fiklike  in  quhat  proud  arrogance  and  damnabil  facrilege  is  he 
nor  man.    fpecialic,  and  ye  vtheris  his  fallowis  in  yair  degre,  fliddin  :  vsurping  ye 
au6loritie  of  godly  bifchopes  and  vtheris  paftouris  and  preiftis  in  ye  kirk, 
aluterlie  aganis  all  lauchful  pover  onyway  gevin  be  man  to  ony  minifterie, 
yat  tha  vfe  in  ye  kirk,  except  only  be  yat  titill,  quhilk  tha  efteme  nochtis  : 
yat  is,  infafer  as  tha  ar  preiftis  :  and  yat  tha  ar  nocht  fend  as  trew  pro- 
phetis  be  God,  it  falbe,  God  willing,  mair  cleir  yan  ye  day  licht,  be  mony 
euident  demonftrationis  at  lenthe.    Bot  now  quhen  all  his  blunt  boultis 
and  pithles  artelzerie  ar  fchot,  to  infirm  and  adnull  his  awin  caufe,  rather 
yan  to  ftrenthe  ye  famin,  yat  be  his  lang  filence  efter  fa  mony  promiflis  he 
fchawis  him  felf  conui6l  in  confcience,  haifand  na  appering  reffoun  for  ye 
defence  of  his  vocatioun,  except  we  admitt  him  to  be  a  new  S.  lohne  ye 
Baptift,  or  a  new  prophet  Amos,  hes  he  nocht  win  ye  hoifs  worthelie, 
in  forgeing  a  mok  to  me  mony  mylis  fra  him,  calling  me  procutar  for 
Note.       ye  Papiftis?    Gif  ony  man,  gentil  Reidar,  fall  think  yis  my  procuratioun 
in  yir  articulis  to  be  wngodly,  lat  him  remember,  quhat  he  menis  be 
yat  article  in  his  creid.  The  Italy  Kirk  vniuerJaL    For  only  quhat  yis 
kirk  (quhilk  my  aduerfar  infinuatis  to  be  it,  quhilk  he  callis  papiftical)  hes 
euir  defendit,  and  now  defendis,  intend  I,  be  Godis  grace,  efter  all  my 
Of  ye      fmal  pover  and  fpirit,  euir  to  defend,  and  na  thing  difaggreing  yairfra. 
plst"^       Bot  as  to  ye  terme  Papift,  albeit  faithful  Chriftianis,  of  guid  reflbun 


TO  YE  CHRISTIANE  REIDAR. 


59 


reiofeis  in  na  new  ftylis,  concerning*  religioun  :  zit  yat  yai  fuld  be  gretunlie 
ofFendit  be  ye  terme  Papift,  obie6lit  to  yame  be  yair  aduerfaris,  I  can  na- 
ways  vnderftand  :  fen  by  it  fpecialie  may  be  bot  vnderftandit,  a  man  yat 
dois  knaw  ye  lauchfuU  au6loritie  of  his  bifcliopes,  quliome  almychty  God 
lies  commandit  be  his  expres  word  to  fauour,  luve,  and  humelie  obey :  Dent.  n. 

.  .  .  .     Heb.  13. 

and  fpecialie  to  ye  fucceffour  of  Petir  now  commonlie  callit  Papa :  albeit  Matth.  lo. 

Luc.  10. 

Papa  be  a  terme  efter  ye  myndis  of  ye  aunciant  fatheris,  commoun  to  ony  lo.  13.  21. 
Bifchope,  as  efter  in  yis  buik  is  fchawin.  Quha  feis  nocht  yis  day,  yat  gif 
Kingis  ande  Quenes  buir  nocht  a  fiiord,  quhilk  our  aduerfaris  ferit  mair, 
yan  ye  fpirituall  fuord  of  ye  Pape  and  vtheris  bifchoipis,  bot  yai  wald  mok 
ws  on  lyke  manere,  and  call  ws  Kingiilis  and  Queneiftis,  or  fiklyke  name 
of  yair  commoun  craft  of  mockrie,  for  our  humil  and  dew  obaedience  vnto 
our  lauchful  Souerane  ?  And  yis  mekle  concerning  ye  procutar  for  ye  Thesecund 
Papiftis.  As  to  ye  fecund  poynt  yat  he  promiifis  in  his  buke  to  mak 
anlTuere,  as  be  word  he  did  afore  oftymes  oppinlie,  I  am  reiofeit  yat  he 
intendit  yan  to  keip  his  firft  promis  :  albeit  as  zit  in  dede  efter  ane  haill 
zeris  aduifement,  we  heir  nocht  yairof.  Nochtyeles  yat  he  is  fa  layng 
making  anlTuer,  I  hoip  only  guid  yairthrow  yat  efter  fa  lang  confultatioun, 
he  fal,  be  Godis  grace,  pra?fer  ye  knavin  veritie  and  his  faluatioun  to  all 
wane  gloir  or  plefuir  of  man.  Bot  failzeing  yairof  (quhilk  God  forbid) 
and  gif  alfo  perchanfe,  he  keip  na  promis  heirin  :  he  dois  bot  yan,  as  be- 
cumis  his  new  profeffioun  and  according  to  ye  commoun  trade  of  yat  part 
of  ye  realrae  be  him  and  his,  prsefentlie  corruptit :  quha  declaris  expreflie, 
quhatkin  a  faith  yai  haif  in  God,  be  ye  faith  and  promis,  yai  vfe  now  com- 
monlie to  keip  to  man.    Bot  always  becaufe  in  ye  mein  tyme  we  ar  of-  The  cause 

,  ,  of  ye  prciit- 

fendit  be  his  layngfum  delay,  and  ar  ftoppit  be  ye  tyrannic  of  fum,  to  put  ing  of  yii 
furth  our  mynd  in  prent  at  hame  :  and  vnderftandis  ye  copiis  of  our  queef- 
tionis  and  vtheris  tra6latis  corruptit  be  vnleirnit  writtaris,  to  ye  fclander 
of  ye  trevth  and  to  our  fchame  we  fett  furth  yis  iull  copie,  without  alter- 
ing or  eiking  ony  thing,  fa  fer  as  we  can  remember  :  except  onlie  yat  in 
place  of  yis  epiftill  wes  fum  Latin  to  ye  cunning  reidar,  exhorting  him 
nocht  to  haif  refpe6l  to  our  ruid  ftyle,  bot  to  ye  trew  catholik  fentence  : 
fen  we  controuertit  nocht  with  our  aduerfaris  for  trim  talk,  bot  for  ye 
trying  of  ye  trewth  :  nocht  for  deckit  vanitie,  bot  for  ye  aeternall  veritie. 


60 


TO  YE  CHRISTIANE  REIDAR. 


Quby  ar    Quliilk  thing  we  requeift  the,  gentill  Reidar,  zit  anis  agane,  and  to  purge 

yir  quaes-        ....  .  . 

tiounis      yi  copie  according  to  yis  prsefent :  willing  ye  to  be  perfuadit,  yat  gif  it 

now,  nocht     ,  .  ,     ,  ,  -i      •  o 

maidmair  pleuit  ws  at  yis  tyme  and  place,  to  alter  or  eik  yis  tractate,  yat  with  litill 
trenth).  |^|^Qyj,jg^  l^  micht  be  maid  tueching  ye  ftyle  mair  plefing  and  perfuading, 
and  in  fentence  fer  mair  ftrenthy  and  difficill  to  our  aduerfaris  to  mak 
anffuer  yairto.  Zit  nochtyeles  becaufe  lohne  Knox  apperis  to  fchaw  yat 
with  his  fallowis  he  labouris  to  fulfill  his  oblifing,  we  will  eik  nor  alter  na 
thing  heirin,  except  fum  illuftratioun  in  ye  mergin,  yat  ye  Reidar,  gif  ony 
anffuer  beis  maid  may  fyncerlie  confer  ye  ane  with  ye  wthir  :  and  in  ye 
mein  tyme  yat  ye  fempill  beleuear  may  haif  fufficient  licht,  to  efchew  ye 
diffaitful  fnairis  of  ye  erroneous.  As  to  ye  phrafe  and  di6lioun  heirof, 
guid  it  war  to  remember,  yat  ye  plane  and  fempill  trewth  of  all  thingis 
requiris  only  amangis  ye  lautefull  and  faithfull  peple,  plane,  familiar,  and 

Of  ye      na  curius  nor  aife6lat  fpeche  :  as  ye  defence  of  fraud  and  fallet  neceffarlie 

\eHde,  and  roqueris  a  cloke  of  finzeit  eloquence,  be  ye  quhilk  ye  incircumfpe6l  and 
ssai .  ^.^j^^  iugement  oftymes  ar  diffauit.  And  as  tueching  ye  mater,  as  we 
ar  informeit,  yat  lohne  Knox  efter  aduifement  wes  efchameit  to  fet  furth 
an  anffuer,  quhilk  wes  be  certane  of  his  grete  fcoleris  about  a  zere  and 
thre  monethis  paffit  deuifeit  heirto  :  fua  we  ar  affuirit,  yat  na  leirnit  of 
yame  without  prik  of  confcience  (fa  grete  is  ye  guidnes  of  God  to  knok  at 

Apocai.  3.  ye  breift  of  man)  without  ye  lludie,  I  fay,  of  fchifme  and  diuifioun,  and 
without  rebellioun  and  wilfull  malingning  aganis  ye  knawin  veritie,  fall 
tak  pen  in  hand  in  our  contrare,  zea,  contrare  ye  waik  membris  of  Chrifte, 
an  hundreth  ways  inuadit  maift  feircelie  to  leve  yat  haly  religioun,  quhilk 
yai  maift  godly  profeffit  at  yair  baptifm  :  For  quhais  defence  fpecialie  yir 
quseftiounis  ar  fet  furth  :  yat  ye  vnleirnit  mot  haif  fum  defence  aganis  ye 
erroneous  and  contentious  pleidaris  :  quha  with  yair  continuall  alterca- 
tioun,  blafphemeis,  and  mockrie  of  all  godlines,  ithanlie  labouris  to  fubuert 
ye  fillie  femple  anis.  Thir  thingis  I  fpek  in  na  fulege  confidence  of  my 
eruditioun,  hot  in  fynceritie  of  confcience,  and  godlie  fortitude  in  ye  de- 
fence of  ye  vndoutit  veritie,  techeit  be  ye  haly  Kirk  vniuersal,  quhome 

i.Timo.3.  only  efter  my  knaulege  and  confcience,  I  follow  as  ye  pillar  and  fta- 
bilifment  of  veritie,  as  ye  fpous  of  Chrifte  our  Lord,  be  ye  illuminatioun 

lo.  14.  16.  of  his  fpirit  induceit  according  to  his  promis  in  all  richteufnes,  haifand  ye 


TO  YE  CHRISTIANE  REIDAR. 


61 


famin  haly  fpirit  at  all  tymes  liir  doelour,  gyde,  comfortar,  and  aduocate 

to  hir  promift,  gevin,  and  to  ye  warldis  end  with  liir  remaning.    Bot  gif 

ony  falbe  fa  feble  in  faith  and  negligent  of  his  faluatioun  to  maling  con- 

trar  his  confcience  and  inftin6l  of  ye  haly  Ipirit,  for  plefuir  of  his  forlorne 

brethir,  and  for  a  fchaddow  of  gloir  to  him  felf :  lat  him  be  perfuadit,  yat 

ye  almichty  God,  qua  is  ye  defence  and  fuir  prote6lioun  of  all  yame,  quha  Piouei-  2. 

walkis  in  fimplicitie,  fall  fteir  wp  in  his  contrare  ftrangar  kempis  and  per- 

fytear  procutaris,  yan  I  am,  to  oppin  out  and  mak  manifeft  ye  hyprocrifie 

of  ye  fule,  and  of  al  his  mainteimaris  :  according  to  it,  yat  is  writtin  of  ye 

leing  maifteris,  quha  in  ye  latter  days  be  ye  yair  fuete  flattering  eloquence  Ro.  16. 

ar  to  feduce  ye  hertis  of  ye  innocent,  and  be  fiklyke  iouglarie  ar  to  gane-  1.  Tim.  4. 

.  Exod.  7. 

fland  ye  manifeft  veritie :  as  lannes  and  Mambres  be  yair  lemg  deuilrie 
and  incantatiouns  gainftuid  Moyfes  in  ye  prsefence  of  Pharao  :  Injipien-  1.  Tim.  4. 
tia  eorum,  fays  ye  Apoftill  manifejia  erit  omnibus,  ficut  et  illoi'um  fuit  : 
yat  is  ye  fulegenes  of  yame  falbe  maid  manifeft  to  all  men,  as  wes  ye 
fulegenes  of  lannes  and  Mambres.  This  mekle,  Chriftiane  Reidar,  thocht 
I  expedient  to  be  notifiit :  quhareby  my  firft  raotioun  to  yir  materis,  and 
caufe  of  ferther  proceding,  with  my  hoip  of  ye  end  heirof  mot  be  knawin. 
For  as  a  Theologe  I  profes  me  to  be  nane,  nor  zit  of  ye  nummir  of  ye  hie 
leirnit :  fua  nocht  to  confes  me  a  faithfull  Chriftiane,  fpecialie  quhen  be 
baneifing  fra  my  tender  freindis,  I  am  almaift  compellit  yairto,  I  am  effrayt 
in  ye  prsefence  of  God,  and  efchameit  afore  angell  and  man.  And  as  it 
is  knawin  nocht  to  be  ye  kirk  rentis,  nor  roytous  lyfe  yairby,  yat  moueis 
me  to  profes  my  name  in  yis  debait  and  tentatioun,  fen  of  ye  kirk  rentis 
I  had  neuir  my  leuing,  quhilk  now  I  micht  haif  abundantlie,  gif  I  prae- 
ferrit  my  belly  to  guid  confcience.  fua  I  wald  it  war  to  nane  vnknauin, 
me  euir  to  be  an  humil  fone  of  ye  haly  kirk  vniuerfal.  For  as  fra  vitious 
leuing,  abufe,  fuperftitioun,  and  idolatrie,  I  (to  God  be  gloir)  aluterlie 
dois  abhorre  :  fua  neuir  fra  my  barneaige  intendit  I  to  fik  proud  arro- 
gance, as  to  be  a  fchifmatik,  nor  zit  to  fik  obftinat  wilfulnes,  as  to  be  an 
haeretik.  And  fa  I  hoip  yat  ye  grete  guidnes  of  yat  lord  maift  bliflit,  quha 
of  his  mere  mercy  gaue  me  ye  former  mynd,  fall  corroborat  and  ftrenthe 
alfo  my  prtefent  intentioun  :  quhilk  is,  nocht  to  be  fa  feble  and  fleit,  for 
na  trible  of  tyme,  nor  tyrannie  of  man,  yat  I  be  a  temperizar  in  Godis 


62 


TO  YE  CHRISTIANE  REIDAR. 


caufe  contrar  ray  confcience :  and  fer  les  lieirfor  a  plane  rebell  yairto. 
The  famingift  wifhe  I  to  the  beneuolent  Reidar,  yat  of  cheritie  and  for 
yi  awin  faluatioun  yow  wald  allift  till  ws,  as  a  faithful  and  conftant  Chrif- 
tiane,  in  ye  manifeft  veritie  :  and  yat  without  refpe6t  of  perrel,  in  feir  of 
yat  Lord,  quha  only  knawis  and  fall  iuge,  zea,  ye  fecretis  of  ye  confcience 
of  man.  Quha  mot  mak  the  with  ws  and  all  profelTmg-  ye  name  of  his 
only  fone  our  Lord  lefus,  of  ane  mynd,  and  of  ane  fpirit,  humill  and  oboe- 
dient  fones  to  all  treuth  and  au6loritie,  in  his  haly  catholik  Kirk.  Amen. 


Of  Louane  ye  vii.  day  of  06lober.  m.d.lxiii. 


63 


The  faythfuU  Sones  of  ye  haly  catliolik  Kirk  in  Scotland,  of  ye  inferiour 
ordour  of  clergy  and  laytmen,  bumill  fubditis  to  yare  Souerane  Lady 
Marie,  and  oboedient  to  yare  laucbful  Bifcbopes  and  Paftouris,  depofit 
of  yare  offices,  incarcerat,  exilit,  or  violentlie  eie6lit  fra  yair  iuft  poffef- 
fionis  and  native  citeis,  for  nocht  aflenting  to  ye  praetendit  reformatioun 
at  yis  praefent  in  religioun,  to  lohne  Knox  and  his  complices  prsetend- 
ing  and  allegeing  yame  to  haif  ye  laucbful  au6loritie  and  ordinatioun  of 
trew  Bifcbopes,  and  wtheris  Paftouris  of  ye  Kirk  within  ye  faid  Realme 
wiffliis  helth,  and  illuminatioun  of  ye  haly  gaift. 

We  perfaueand  zour  feruent  diligence,  to  alluir  all  men  to  ye  embraifling 
of  zour  praetendit  religioun,  and  zour  feueir  punifment  alfo,  and  rigorus 
indignatioun  agains,  yarae  quba  reflaues  nocht  ye  famin  :  and  confyder- 
ing  fiklyke,  and  alfo  firmlie  beleving  yat  yair  is  bot  ane  fayth  of  Chriftis  Ephe 
deirbelovit  fpous  bis  haly  Kirk,  out  of  ye  qubilk  yair  is  na  faluatioun  nor  Luc. 
remilBoun  of  fmnis :  ye  qubilk  fuppofe  be  tribulit,  fall  nocht  decay  aluter-  ^latt 
lie  conforme  to  our  faluiouris  promitt  al  ye  dais  of  yis  warlde  :  hes  bad 
confideratioun  partlie  of  zour  precbingis,  and  partlie  of  ye  iugement  of  ye 
aunciant  Do6louris  and  Martyris  of  ye  primitiue  Kirk,  declarand  fum- 
tyraes  incidentlie  ye  fcriptuiris  and  ordour  in  ye  materis  of  controuerfie 
now  being  in  religioun  :  to  ye  intent  we  mot  be  inftru6lit  in  ye  trewth 
yairof :  and  to  abborre  and  fle,  be  Godis  grace,  fra  all  kynd  of  idolatrie, 
fuperftitioun,  fchifme,  and  herefie  :  and  to  be  at  ane  alfo  in  ane  Godlie 
vnitie  with  all  yais,  quba  profeiTis  fyncerlie  ye  trew  doctrine  of  Chrifte 
lefus.   Expending  ye  matur  fua,  and  confidering  fiklyke,  qubat  perrel  it  is  Ephe 
to  be  cariit  about  with  euery  wind  of  do6lrine,  we  ar  be  ye  grace  of  God 
(to  quhome  be  all  gloir)  perfuadit  to  yat  conftancie,  }'at  for  na  feir  of 
trible,  with  help  of  ye  bieaft,  we  wil  affirm  in  diflimulatioun,  yat  thing  to 
be  trew  in  religioun  afoir  man,  qubilk  ye  haly  gaift  hes  nocht  perfuadit 


64 


TO  THE  CALUINIANE  PRECHEOURIS. 


Ko.  14.     ws  to  be  trew  afoir  God.    And  yat  fpecialie  becaus  we  half  in  remem- 

Matt.  10.  ..... 

Luc.  12.  berance  yat  all  thing  quhilk  is  nocht  of  fayth,  is  im  :  and  yat  quha  thinkis 
fchame  of  ye  veritie,  quhilk  is  Chrifte,  afoir  man  :  ye  Sone  of  God  fal  be 
efchamit  of  him  afoir  ye  angelis  of  his  fader  in  heuin.  Seing  alfo  yat  ye 
Bifchoipis  and  wtheris  Paftouris  of  yis  Realme  for  ye  maiil  part,  hes  nocht 
as  zit,  yat  fpirit  of  fortitude  to  confes  and  affirm  bauldelie  on  athir  fyde 
without  feir,  yat  thing  quhilk  yair  confcience  and  fayth  inwartlie  dytis 

Exod.  22.  yame  to  be  trew  :  we  can  nocht  contrare  ye  word  of  God  detre6l  yame, 

Act.  23.  .  .     .  ,     .  .    .  .  . 

lud.  J.  nor  raiize  difpitfullie  contrare  yame  :  bot  committis  ye  amendiment  yairof 
to  ye  mercy  of  ye  hieaft.  For  we  ar  certifiit  be  haly  Scripturis,  yat  hypo- 
critis  and  wikit  perfones  (bot  of  wices  we  accuis  nane  at  yis  praefent)  als 
3?Rej? 22.  ^^^i^l  of  ye  Ecclefiaflical  Hate,  as  of  ye  ciuill  Magiftratis  (to  quome  nocht 
r7.  u.  yeles  we  aucht  dew  obsedience  with  reuerence  in  all  thingis  nocht  repug- 
1.  Pet.  2.  jQ  ^r'lW  of  God)  hes  fumtymes  reull  abone  ye  peple  for  yare  ini- 

2  Cm-.  5.   ^"i^^i^  :  of  ye  quhilk  we  knaw  our  felfis  nocht  giltles  nor  innocent.  Zit 
Piehr.  11.  j^^^  euery  man  fall  beir  his  awin  burding  at  ye  leift,  and  fall  geue  compt  of 
his  awin  doingis,  and  yat  without  fayth  it  is  impoifible  to  pleis  God  :  neid 
is  till  ws  to  labour  for  ye  faifgarde  of  ye  trew  fayth  for  our  awin  part. 
Heirfor  we  defyre  zou  of  zour  humanitie,  gif  ze  wald  yat  we  war  iunit  in 
religioun  with  zou,  to  anfuer  till  ws  in  writt  zour  opinioun  and  au6loritie 
yairfor,  concerning  ye  articlis  fubfequent :  in  ye  quhilkis  maift  cheiflie  ze 
lud.  1.      appere  to  hef  fegregat  zour  felfis  fra  ws,  infafer  as  we  zit  vnderftand  of  zour 
do6lrine  in  yame.  For  in  word,  or  preching  only,  we  can  nocht  fa  firmlie 
iuge  yairin,  tweching  zour  faid  do6lrine,  yat  we  dar  bauldlie  without  prik 
of  confcience,  embrafe  ye  famin  as  ye  indoutit  veritie.    And  zit  defyris 
maift  feruentlie,  as  we  hef  fchawin  afoir,  and  as  God  knauis :  all  conten- 
tioun  and  difcord  being  trampit  doun,  all  errour  and  abufe  being  cuttit 
away,  to  leue  at  quietnes,  fa  fer  as  is  in  ws,  in  all  godlie  vnitie,  with  all 
yais,  quha  vnfenzetlie  luuis  Chrifte  lefr^,  his  eternall  word,  haly  law,  and 
immutable  will,  and  covatis  to  duell  in  his  grete  houfs,  quilk  is  his  haly 
Kirk,  in  ane  godly  band  of  luve,  without  ftryfe  and  contentioun.  Thir 
ye  speciaii  thiugis  folloviug  wc  demand  zow,  as  God  knawis,  of  na  malice  conten- 
moving  of  tioun,  or  oftentation  of  ony  fcience,  yat  is  in  ws  :  quhilk  we  milknaw 
tionis!*^'    nocht  to  be  werray  fmal,  in  refpe6l  of  mony  wtheris  :  bot  fpecialie  for 


TO  THE  CALUINIANE  PRECHEOURIS. 


depreffioun  of  errour,  illuftratioun  and  magnifiing  of  ye  veritie,  libertie  of 
our  confcience  according-  to  Godis  will :  and  yat  ye  waik  and  infirm  be 
noclit  fclanderit  be  our  vngodly  filence  in  tyme  of  perfequutioun.  And 
fecundlie  for  twa  cauffis,  of  ye  quhilkis  ane  is  :  forfamekle  as  we  ar  fa  ^luSs! 
tribulit  be  zow,  and  (as  we  wnderftand)  iniuftlie  perfuitit,  with  fa  grete 
rigour,  as  we  war  heretikis  or  apoftatis,  vnworthy  ye  cumpanie  of  trew 
Chriftianis  :  and  yat  only  for  noclit  affenting  generalie  to  zour  praetendit 
reformatioun  :  quhilk  contrare  our  confcience,  led  (as  we  ar  perfuadit)  be 
na  wilfuU  ignorance,  bot  be  ye  trew  wnderftanding  of  Godis  word,  we  dar 
naways  attempt :  fering  gif  we  fua  do,  ye  offence  of  ye  lord  our  God,  and 
yairthrow  our  iuft  damnatioun.    The  wther  is,  yat  ze  fa  bauldlie  exhortis 
all  men  to  impugne  zour  do6lrine  planelie,  gif  yai  may  iuftlie  :  or  wthir 
ways  in  fa  fer  as  yai  ar  doutfum,  to  defyre  reflbning  with  zou,  in  word  or 
writt,  in  ony  controuerfie  affirmit  be  zou,  quhare  with  yai  be  offendit : 
promitting  zou  to  vndertak  yai  panis  glaidly,  and  plefandly  to  fatifie  yame, 
according  to  zour  do6lrine,  of  ye  expres  word  of  God,  gif  yai  be  defyrus 
of  ye  treuth  yairof :  of  ye  quhilk  we  confes  ws  maift  defyrus.    Of  yis 
famin  promis  cheiflie,  we  ingere  ws  bauldlie,  nocht  fufpe6land  zour  offence 
yairby,  to  propone  yir  queeilionis  folloving  :  teflifiing  to  zow  afoir  God, 
yat  we  aluterlie  of  confcience  abhorris  fra  ye  vnderftanding  yairof,  accord- 
ing to  zour,  do6lrine  infafer  as  we  zit  vnderiland  it :  defyring  heirfor  ef- 
fe6luuflie,  and  requiring  zour  anlfuer  yairof  in  writt  conforme,  to  zour 
faid  promis :  and  yat  fynceiriie  without  fophiflical  contentioun  of  wordis, 
as  ze  will  geif  compt  to  him,  quha  miflknawis  nane  of  al  our  thochtis  :  de-  Hebr.  4. 
fyring  fiklyke,  and  alfo  maift  hertlie  and  humbly  praying  ye  nobilis  and 
wtheris  of  zour  congregatioun,  to  confider  attentlie,  and  treulie  iuge,  our 
former  cauiTis  to  proceid  of  na  hatrent,  nor  intent  to  moue  diabolical  fedi- 
tioun  (quhilk  we  fpeik  vnfenzetlie  in  Godis  prsefence)  bot  only  of  ye  trew 
fontane  of  fyncere  luue  :  yat  God  and  his  aeternal  veritie  mot  be  treulie 
acknaulegeit  :  and  we,  and  al  profeffing  ye  name  of  our  Saluiour  Chrifte, 
bot  fjDecialie  our  nobilis  and  wtheris  our  countreymen  (to  quhome  befydis 
ye  profeiTioun  of  Chrifte,  we  ar  in  mony  greis  of  luue  naturalie  coniuuit) 
mot  be  in  vniforme  ordour  of  religioun,  of  ane  fpirit,  of  ane  mynd,  and 
ane  in  all  godlines  in  ye  famin  Chrifte  lefus  our  only  Saluiour  and  media- 

K 


66  TO  THE  CALUINIANE  PRECHEOURIS. 


tour.    To  the  end  heirfor,  yat  we  may  fa  be,  we  exhort  zour  modeftie, 
gif  ony  thing  in  yis  tra6lat  be  obie6lit  to  zow,  of  ye  quhilk  ze  fall  perad- 
uenture  pleis  to  fchaw  zour  felfis  innocent,  yat  ze  purge  zou  yairof,  with- 
out cauillatioun  in  ane  word  :  and  impute  yat  to  ye  imbecillitie  of  our 
iugement,  nocht  throuchlie  vnderftanding  zour  do6lrine  :  Or  (gif  ze  pleis) 
to  our  ignorance.    For  we  had  leuir  be  callit  be  zou  our  countreymen  ig- 
norantis,  nor  wit  zou  to  be  eflemit  be  al  faythful  nationes,  in  grete  fchame 
Quhat      of  our  natioun,  wilfull  and  erroneous  :  certefeing  zou  of  our  confcience 
proponit^in  and  alfo  geuiug  be  yir  preefentis  to  zou  our  iuramentum  (as  yai  cal  it) 
>is  tractat.  oppoue  ua  thing  to  zou  heir,  except  only  yat  apperis  till 

ws  manifeft  errour,  or  ellis  curious,  new,  indiftin6l,  and  confufit  do6trine, 
of  ye  quhilk  manifeft  errour  and  prsefumptioun  vpryflis  :  or  quhare  mif- 
ordour,  and  maneris  ar  vngodlie  be  zou  approuin,  eftir  our  iugement.  Or 
yat,  quhilk  ze  calumniuflie  (as  we  think)  in  diffimulatioun  afcriuis  to  ye 
name  of  Papiftrie,  nochtwitftanding  ye  famin  be  in  deid  (as  we  dout  nocht 
zour  felfis  ye  famin  thing  nocht  to  mifknaw)  othir  ye  euident  confent  in 
do6lrine  of  ye  primitiue  Kirk,  expreffit  till  ws  be  ye  writtingis  of  ye  Doc- 
touris  within  four  hundreth  zeris  till  Chrifte  :  or  determinationis  eftabi- 
lilTit  be  general  Counfelis,  according  to  ye  haly  fcriptuiris.  We  fufpe6l  na 
thing  of  zour  prudence,  to  putt  in  dout,  quhat  part  of  euery  quseftioun, 
is  obie6tit  to  zou  as  erroneous  :  and  quhat  part  fiklyke  yairof  is  beleuit 
and  appreuit  be  ws,  as  ye  treuth.  Forfamekle  as  it  may  chanfe,  yat  fum 
of  our  quseftiouns  may  appere  to  zour  iugement  mair  prolixt,  yan  becumis 
eftir  ye  common  confuetude,  to  fik  materis  :  beleue  heirfor  ws,  to  hef 
tane  willinglie  ye  mair  labouris  on  ws  at  yis  prsefent,  corroboring  our 
iugement  with  fufficient  defenfis,  and  fumtyme  anfTuering  to  zour  maift 
ftrang  obieclionis,  to  ye  intent,  yat  eftir  yis  mair  efalie  without  ftryfe,  we 
mot  togidder  embrafe  ye  knauin  veritie.  Ferther  ye  fpirit  of  Chrifte  pro- 
mittit  and  geuin  to  ye  Apoftolis  to  teche  and  perfuade  yame  all  veritie, 
mot  conuoy  and  confirm  zou  and  ws,  in  ye  perfyte  beleue,  and  fyncere 
knaulege  of  Godis  will,  and  continual  oboedience  to  ye  famin.  Amen. 


TO  THE  CALUINIANE  PRECHEOURIS.  67 


IF  THE  FIRST  QU.5:STI0UN  OR  ARTICLE. 

1.  Of  ye  trew  vnderjianding  of  ye  Kirk,  and  he  quhome  fpecialie 

exprejfit. 

Sen  ye  lialy  catliolik  Kirk  is  without  controuerfie,  to  all  profeffing-  ye 
fcripturis  of  God,  ye  pillar  and  firmament  (or  eftubilifmg)  of  veritie,  in-     '^i^^i-  ^• 
doutitlie  haifand  ye  trew  vnderftanding  of  ye  fyncere  word  of  God,  be  ye  Because 


nane  sec- 


infpiration  of  ye  haly  gaift,  conforme  to  our  faluiouris  promitt  :  qubidder  tare  can 

anssuerheir 

beleue  ze  ye  iugement  of  yis  faid  baly  Kirk,  mair  treulie  fetfurth  and  ex-  without 

manifest 

prefEt  till  ws,  tuecbing  ye  trew  vnderftanding  forfaid,  and  fpecialie  in  confusioun 
materis  of  controuerfie  being  at  yis  preefent,  be  ye  Martyris  and  wtberis  rour :  you 
aunciant  Do<5louris  of  ye  primitiue  Kirk  :  as  Dionyfius,  Clement,  !Mar-  reid  \m. 

centi 

tialis,  Ignatius,  Iufl;inus,  Tertulliane,  Cypriane,  Irenseus,  and  Origene  :  iinnen, 
and  efter  be  Hierome  his  maifl:er  Xazianze,  Ambrofe,  Auguftine,  Athana-  iirscottis: 
fius,  Bafill,  Hilarius,  Chryfi3fl:ome  and  Cyrillus  with  mony  wthiris  m  yair  and  cun- 
days  aborit  .xjC.  zeris  paflit  at  the  leifl: :  togiddir  with  general  counfelis  cisfisyr" 
writand  in  ane  confent  and  vnitie  of  do6lrine,  fpecialie  quhare  yai  tueche  abouta"" 
incidentlie  ony  mater  of  religioun  now  controuertit  :  or  be  lohne  Caluin  p^sSt.""^ 
and  his  complices  in  yir  our  days  ?    And  to  quhilk  of  yair  confentis  and 
iugementis  dar  ze  maifl:  bauldlie  alTifl;  in  zour  confcience  afoire  God  ? 


2.  Of  ye  calumnious  allegeing  of  Papiftrie. 

Note  yair 
simulatiouu 

GiF  ze  praefer  in  zour  confcience  afoir  God  the  iugementis  of  the  faidis  mutioun." 
aunciant  fatheris  and  counfelis  to  Caluin  and  his  forenemmit  (quhilk  we  airye^ma" 
beleue  ze  dar  nocht  planelie  deny  afoir  man,  except  ze  wald  be  iugeit  foiiouing. 
fchameles)  quhy  depres  ye  in  diffimulance  and  obfcuiris  in  zour  do6lrine,  ^s^iuSs- 
be  the  name  of  Papiftrie,  as  be  ane  terme,  to  mony  maift  odious  the  faidis  se^xtbuikof 
fatheris  and  counfelis  vniforme  confent  in  findry  controuerfiis  being  at  yis  ^^^n 
tyme  :  and  follouis  in  zour  techement  the  priuat  opinioun  of  Caluin,  and  wtheHs^'^^^ 
his  complices  rather  yan  yame  ?  ySp^ose!^ 


68 


TO  THE  CALUINIANE  PRECHEOURIS. 


3.  That  ye  catholikis  defendis  na  new  doiirine. 


Sen  all  hserefie  yat  euir  lies  bene  in  ye  kirk  (except  fum  in  few  coiintreis 
knawin)  had  fum  cheif  Archiheretik  inuentour  yairof:  of  quhome  yat 
quba  pieiss  hgerefie  and  ye  defendaris  of  ye  famin  maift  fpecialie  had  ye  name  :  as  of 

to  reid  Ter-  ^  ^  ^ 

tuiiiane  de  Marcion,  Arrius,  Manes,  and  Pelagius  :  gif  ze  heirfor  haldis  ws  catholikis 

fircescrip. 

aduers.here.  to  be  hesretikis  :  quhy  fchau  ze  notht  quhois  hsereiie  we  follow  ?    For  we 

newlie  putt 

in  Scottis,  (to  ye  intent  we  may  haif  godly  vnitie)  makis  our  purgatioun  to  zou,  and 

r.uba  wrait  ^ 

about  alfo  oblifing,  yat  we  fall  nocht  adhere  to  ane  iot  in  religioun,  except  we 
zerispassit:  fchaw  ye  famin  expreflit  in  fcriptuir,  appreuit  be  general  counfelis,  or  be 

s3,ll  kn&w 

quba  is      the  beft  leirnit  fatheris  Greik  and  Latin,  writtaiid  in  ane  confent  abone 
thoiik,  and  aue  thoufaud  zeris  paflit.    Heirfoir  gif  we  fua  do  (as  we  do  in  deid) 
hsretik.^"  quhy  condcmue  ze  nocht  yai  fcriptuiris,  aunciant  Do6touris  and  Counfelis, 
quhois  iugement  in  ane  confent  as  deducit,  or  aggreing  with  ye  fcriptuir 
of  God  we  follow,  and  nocht  ws  efter  ye  religioun  eftabiliffit  fa  rnony  zeris  ? 

4.  Of  certane  articlis  of  our  heleif  and  firji  of  yat,  he  defcendit  to 

the  hellis. 


Psai.  15.  QvHi'  diminifs  ze  or  takis  away  at  the  leift  ye  trew  and  propir  fentence 


Act.  2. 


Psai.  48.  fra  ws,  of  yis  part  of  our  catholik  beleif :  to  wit,  yat  Chrifle  defcendit  *  to 
Aufe.  episL  i^giiis,  and  makis  in  that  part,  ane  Idoll  of  Caluin,  adherand  to  hes 
fidA\h.  a  priuat  opinioun,  but  ony  apperand  fcriptuiris,  or  confent  of  the  kirk  afoir 
tmhareT'  zow,  bot  platt  coutrare  bayth  :  quhen  ze  affirm  be  yai  wordis  to  be  figni- 
Cypria.  in  fiit,  the  dolour  and  anguis,  quhilk  Chrifte  fufferit !  Will  ze  yat  our  Sal- 
Batii.  in    uiour  fuffcrit  panis,  eftir  yat  he  wes  deid,  and  buriit  ? 

Psal.  48. 


5.  Of  ye  haly  catholik  Kirk, 

QvHY  fpulze,  and  deunde  ze  ws,  of  yis  part  of  our  catholik  beleif:  to  wit, 
Psai.  2.     The  haly  catholik  kirk  ye  communioun  of  fan6lis  ?    Quhilk  ye  do,  quhen 


TO  THE  CALUINIANE  PRECHEOURIS. 


69 


ze  abftra6l  ws  fra  the  vniforme  confent  of  all  kirkis,  in  all  cuntreis  and  Quben  yai 
aiges  fen  the  days  of  the  Apoftolis  :  and  bindis  and  aftri6lis  ws  only  to  ye  ws,  twa 
do6lrine  and  ordour  laitlie  fet  furth  at  Geneua :  and  litil  eftemis,  or  erar  of  our 
defpifeis  the  communioun  of  do6lrine  and  ordour  in  religioun,  of  al  ye  tyme  is  to 
fan6lis  of  God,  fen  Chriftis  afcenfioun.  ^^^'^* 


6.  G(f  our  new  prechoiiris  and  y are  Jcoleris  he  ye  catholik  Mrk. 

QvHiDiR  affirm  ze  zour  felfis  only,  with  zour  fcoleris  to  be  the  faid  haly 
catholik  Kirk,  and  zour  determinationis  in  controuerfiis  neuir  afoir  yis  de- 
terminat  according  to  zour  do6lrine  (bot  erar  be  the  beft  leirnit  declarit 
in  zour  contrare)  to  haif  ye  ftrenthe  of  the  decreis  of  a  general  counfell, 
or  nocht?  Gif  ze  fua  do  (as  ze  appere  till  ws)  ze  fchaw  zour  arrogance 
only  but  mair  confutatioun,  to  be  lachin  and  geftit  at.  Gif  ze  do  nocht : 
quhy  determinat  ze  fa  proudlie  in  hiech  materis  weill  obfcuir  in  fcriptuir : 
as  ye  glorius  virgine  ye  mothir,  to  hef  bene  poUutit,  nocht  only  with  ori- 
ginal, bot  als  a6lual  fin  ?  Sen  ye  famin  virgine  wes  prseferwit,  (as  we 
may  godly  but  arrogance  fua  vnderftand)  be  the  merciful  prouidence  of 
God,  as  apperis  till  ws,  be  the  fcripturis  Genef.  3.  afoir  Eua  for  hir  fin, 
wes  be  God  accurfit :  and  be  yis  alfo  writtin,  that  the  Lord  hes  fan6lifiit  ^^^i-  ^j- 
his  tabernacle  :  and  that  in  hir  lyfe,  fcho  wes  pronunceit  be  the  Angel  to  ^ 
hef  bene  full  of  g-race,  fua  that  na  place  culd  be  left  to  fin  :  sen  S.  Auo^uf-  August,  de 

.  ...  nat.etgrat. 

tine  alfo  fpeikand  of  finnaris,  dar  nocht  moue  queeftioun  yairin,  of  the  faid  ^a-  36. 
bliflTit  virgine,  for  the  honour  of  lefus  our  Lord,  hir  fone  ?  we  fpeik  yis 
mair  largelie,  becaus  we  heir  fum  of  zour  fcoleris  affirm,  yat  eftir  hir  bliffit 
birthe  fcho  turnit  to  ye  commoun  effairis  of  Mariage  :  JEt  alia  mas'is  ab-  August,  dr 

peccat,  me- 

surda,  quce  clarius  promere,  nobis  religio  ejt.    And  fiklyke  quhare  ze^^^-^t  re- 
mis,  midtis 

neulie  concluid  in  zour  do6lrine  of  Baptim,  the  infantis  to  be  faifit  but  ye  inlods. 
famin :  the  faid  S.  Auguftine  inhibitis  to  promit  faluatioun  in  yat  cafe  to 
yame,  ye  quhilk  ye  fcriptuir  of  God  (fays  he)  to  all  manly  inginis  tobe 
preferrit  promittis  nocht.  We  mein  fiklyke  yat  ze  affirm  ye  faulis  of  ye 
faythful  to  hef  paffit  to  heuinlie  gloir  afoir  Chriftis  afcenfioun  :  yat  the  per- 
fones  feparat  for  fornicatioun  may  mary  agane  with  wtheris  perfones,  athir 
of  ye  partiis  being  on  line,  by  ye  pra6life  nocht  only  of  ye  catholikis,  bot 


70 


TO  THE  CALUINIANE  PRECHEOURIS. 


I'y  ill        alfo  of  Indand,  Denmark,  Saxone,  and  mony  wthiris  cuntreis  (as  we  ar 

Scottis  and  ...  .  rp 

in  inglis    infomiit)  prsetending  reformatioun :  yat  fum  men  and  women  profemng 

toung  is 

iiocht  ane.  monaftik  lyfe,  and  wouing*  virginitie,  may  efter  mary  but  brik  of  con- 
fcience,  with  mony  wtheris  thingis,  as  eftir  fall  follow.  To  the  quhilkis 
zour  determinatiouns,  ze  wald  allri6l  our  confcience,  as  to  the  expres  word 
of  God,  and  trew  wnderflanding  yairof  pronunceit  till  ws  be  a  general! 
counfel  :  fen  we  man  othir  embraifs  zour  do6lrine,  or  be  baniflit.   Gif  we 

T't.  1.  beleif  fuirlie  ye  articulis  of  our  commoun  fayth  togiddir  wyth  the  fcriptuiris 
of  God  tobe  trew  :  may  we  nocht  in  fobir  fimplicitie,  milknaw  mony  thingis 
of  obfcuir  and  dirk  places  in  fcriptuir,  albeit  treulie  declarit  be  particular 
men,  but  perrell  of  our  faluatioun  :  committand  ye  iugement  yairof  to  the 
haly  catholik  kirk  ?  And  contrarie  may  we  fulefchelie  embrais,  and  pro- 
fes  ony  new  interpretatioun  in  ye  fcripturis,  albeit  nocht  erroneous  bot  to 
ws  always  doutfum,  pronunceit  be  zow  (zea  fuppofe  ze  war  lauchful  mini- 
fteris,  of  the  quhilk  we  ar  nocht  zit  alTuirit)  except  we  incurre  the  famin 
perrell  ? 


7.  Gif  fayth  may  he  in  a  man  hut  cheritie,  and  of  ye  perrell  of  yat 

general  dodrine. 

Eftir  fa  lang  difputatioun  of  faith,  quhy  concluid  ze  yat  faith  can  naways 
be  in  a  man  but  cheritie  ?    Sen  S.  PauU  planelie  difl;in61:is  the  office,  and 

1.  Cor.  13.  prsefence  alfo  of  the  ane  fra  ye  wthir  tobe  polTible  (we  mein  nocht  that 
cheritie  may  be  feparatit  fra  fayth)  fayand  :  gif  I  hald  all  fayth  and  nocht 
cheritie  :  I  am  maid  lyke  foundand  metell,  or  ane  tincland  cimbal  ?  And 

1.  Cor.  9.  in  ane  wthir  place  fchawis  himfelf  albeit  prechand  to  wtheris  (quhilk  he 
culd  nocht  do  but  faith)  to  feir  and  be  folift,  that  be  the  inlake  of  cheritie 

:\iatth.  7.  throw  disobedience,  he  fuld  be  maid  reprobat.  Mairouer  our  Saluiour 
fchawis,  that  he  fall  mifknaw  and  repell  fra  him  at  the  latter  day  all 
wirkaris  of  iniquitie,  euin  yame  quha  had  propheciit,  wrocht  wounderis, 

lac.  2.      and  caiTin  out  deuilis  in  his  name  :  quhilkis  thingis  yai  culd  nocht  do  with- 

lac.  2.  out  fayth.  S.  lames  corroboratis  the  famin  fentence.  And  S.  Petir  af- 
firmis  that  the  iugement  fall  begin  at  the  hous  of  God,  quhilk  is  the  fayth- 


TO  THE  CALUINIAxNE  PRECHEOURIS. 


71 


ful.   Albeit  we  milknau  nocht,  yat  ye  perfyte,  quik  fayth,  be  ye  qubilk  we 

apprehend  ye  grace  of  God,  conqueft  till  ws  be  lefus  Clirifte,  throw 

exercife  of  his  facramentis  and  wtheris  his  ordinance,  be  ye  quhilk  we 

ar  iuftifiit,  can  naways  be  feparat  fra  cheritie  :  for  quha  ar  moueit  be  Gaiat.  5. 

Chrillis  fpirit,  ar  ye  fones  of  God  :  and  quhare  is  cheritie,  yair  is  God  : 

zit  be  quhat  reffoun,  can  ze  affirm  generalie,  fayth  naways  tobe  in  ony  but  ^^'^y^^^'^'' 

cheritie.    Perfuade  ze  nocht  be  vis  zour  new  determinatioun,  manifefl;  mair  yan  ye 

^  commoun 

praefumptioun  and  vnefodlie  fecuritie  of  confcience,  to  ye  wickit,  to  think  practik  of 

*  ^  ^  ^  leisanddis- 

it  fufScient  to  bable  yair  beleif,  and  to  haif  na  ref^aird  quhou  yai  leue  ?  sait,  etc. 

^  ^         yis  day  in 

Or  wil  ze,  yat  quhou  oft  a  man  finnis,  fa  oft  he  be  denudit  and  fpulzeit  of  |cotiand. 
all  fayth  :  Ten  quha  euir  offendis  God  and  his  nichtbour  iniuftlie,  throw  fin.  Sap.  i. 
wantis  cheritie  ? 


8.  Of  ye  dijlindioun  of  adual  fin, 

QuHY  mak  ze  na  diftindlioun  nor  difference  of  a6lual  finnes  ?    Sen  S. 
lames  diflin6lis  ye  famin  fayand  :  Concupifcence  quhen  it  confauis,  generis  lacob.  i. 

1.  lo.  5. 

fin  :  and  fin  quhen  it  is  confummat,  perfytit,  or  endit,  generis  deid  :  dif- 
tin6land  ye  fin,  quhilk  ftandis  with  grace  callit  be  Theologis  venial,  and 
ye  wthir,  quhilk  feparatis  ws  fra  God,  callit  mortall.    Sen  ye  iufl  man  Prouer.  -24. 
finnis  feuin  tymes  on  ye  day,  and  ryflls  agane  :  and  as  S.  lohne  writtis,  i.  lo.  i. 
nane  of  ws  ar  but  fin  ?   Will  ze  haif  ws  be  yis  kynd  of  fin,  euir  in  ye  flate 
of  damnatioun?  and  na  difference  of  ye  lycht  imperfeclioun  callit  fin,  zea,  Prouer.  20. 
in  ye  regenerat  be  Godis  fpirit,  and  ye  fin  of  ye  wickit  ?    Sen  ye  former 
kynd  of  finnaris  ar  manifefilie  callit  iufl,  as  wes  lob,  Zacharias,  and  Eliza-  lob.  1. 
beth.    And  maift  trew  it  is,  yat  na  damnatioun  is  to  yame,  quha  ar  in  Ro.  8. 
Chrifte  lefu,  and  walkis  nocht  eftir  ye  flefche.    Ar  we  nocht  commandit 
nocht  tobe  defauit,  bot  beleue  yat  ye  rychteous  man  is  rychteous,  as  Chrifte  1.  lo.  3. 
his  heid  is  rychteous  ?  Bot  of  ye  wthir  kynd  it  is  writtin  :  Quha  ar  nocht  Ro.  8. 
iuft,  ar  nocht  of  God.    Quha  ar  nocht  moueit  of  Chriftis  fpirit,  ar  nocht 
his.    Departe  fra  me  (fall  Chrifte  fay  to  ye  wane  bragaris  of  fayth)  all  ze 
wirkaris  of  iniquitie.    Perfuade  ze  nocht,  for  nocht  diftin6ting  yis  gene-  werk  beiris 

wisnes. 

ralitie  of  fin  (as  we  faid  afoir  of  fayth,)  ye  wickit  to  praefumptioun  ? 


72 


TO  THE  CALUINIANE  PRECHEOURIS. 


9.  Of  calumnious  alleging  of  Papiftrie,  and  lefum  fmplicitie, 

QvHY  faw  ze  fa  planelie  manifeft  feditioun  in  Goclis  kirk,  euir  clockand 
zoiir  apperand  malice,  and  peruerfitie  be  ye  name  of  Papiftrie,  nocht  only 
efcriuing  in  mony  controuerfiis  ye  vniforme  do6lrine  of  ye  Martyris  and 
wtheris  Fatheris,  aggreing  with  Godis  word,  to  ye  faid  Papiftrie  :  bot  alio 
allegeing  impudentlie  and  calumniuflie,  yat  thing  to  yame,  quhome  ze  cal 
Dene  Pa-   Papiftis,  quhilk  neuir  ane  of  yame  (fa  fer  as  we  can  colle6l)  thocht  anis  in 
quhyaiie^-   mynd  ?    As  yat  our  Saluiour  defcendit  to  ye  hellis  in  his  body  :  that  men 
yir  exem-    ar  faifit  bc  yair  workis  and  nocht  be  fayth  in  Chrifte,  and  wtheris  fiklyke : 
lythqow."   and  alfo  imputing  to  ye  vniuerfal  confent  of  Godis  Kirk  callit  be  zow 
^X"fart  Papiftis,  yat  thing  quhilk  euery  man  in  his  priuat  opinioun  hes  writtin 
scmimen.    ^j^j^jj^  ^j-^j^.        zeris,  fcu  we  addict  our  felfis  to  ye  do6lrine  of  na  man,  of 
quhateuir  leirning  and  au6toritie  he  be,  except  in  fa  fer  as  it  manifeftlie 
aggreis  with  ye  catholik  do6lrine,  planelie  declarit  till  ws,  be  ye  maift 
aunciant  writtaris,  abone  ane  thoufand  zeris  paflit,  to  hef  bene  beleuit  and 
obferuit  afore  yame,  fra  ye  Apoftolis  days  and  keipit  in  dayly  pra6lyfe  to 
lo.  20.  and      pj-ggf^^^^     Godis  Kirk.    Mairouer  as  we  knaw  yat  our  Saluiour  and 
^'iuersai"^  his  Apoftolis  did  and  fpak  mony  thingis,  quhilkis  ar  nocht  expreflie  writ- 
Quhow  of  ^^"^  '        yairfor  of  na  neceflitie  iniunit  ws  to  beleue,  except  yai  be  of  yai 
u^thout  ai  traditionis  vniuerfalie  beleuit  and  obferuit.    Zit  fen  mony  thingis  ar  writ- 
controuer-  ^jj^     hiftoriis  and  keipit  fra  tyme  to  tyme  in  ye  memorie  of  man  asfsrre- 

sie  lesum,  i  j  j  j  oo 

persmlis^"^  iug  with  yc  fcriptuiris  and  apperand  tobe  trew  :  as  yat  knycht  quha  peirftt 
sawis       (y^^Y  Lordis  fyde  with  ye  fpeir,  to  hef  bene  callit  Lono-inus  :  and  to  hef 

schisme  j  j       i  o 

andd  ui-  obteuit  at  yat  tyme  nocht  only  the  cleir  fycht  of  his  corporal,  bot  alfo  of 
his  inwart  Eis,  and  to  hef  bene  faifit  throw  ye  plentuefnes  of  mercy,  with 
A  sair  bat-  y^  theif  yat  hang  on  ye  rycht  hand.  This  grolTis  exemple  we  propone  ap- 
Longmus  peraud  trew,  and  to  ye  gloir  of  Chriftis  grete  mercy  fchawin  to  his  inimeis, 
Knox^^n"^  bot  amaugis  ws  of  na  exiftimatioun,  in  ye  rebuk  of  cheif  arrogantis,  in- 
hlge^ors'  tending  be  yis  and  wtheris  fiklyke  to  faw,  and  nureis  difcord,  amang  ye 

lohnes 


Eimngei,    membris  of  Chrifte  lefu,  be  ye  name  of  Papiftrie.    Siklyke  yat  ye  croce 
yifexem-^  and  pillar  quhareat  oure  Saluiour  fufferit  wyth  his  cote,  and  fiklyke  tobe 
sik^yze^     keipit  zit  amangis  Chriftianis  :  yat  ye  Apoftolis  and  Martyris  body  is  be  zit 
lyand  in  fik  places,  as  fum  men  affirmis  yame  tobe.    Quhat  perell,  or  er- 


TO  THE  CALUINIANE  PRECHEOURIS. 


73 


rour  is  it  to  beleue  in  fimplicitle  of  mynd,  yir  thing-is  and  fiklyke,  fua  yai 

be  nocht  abufit  in  idolatrio  nor  fuperftitioun,  bot  in  ane  moderat  reuer- 

ence  :  nor  zit  iniunit  to  ony  man  to  beleue  ye  famin  as  neceflar  to  his  fal- 

uatioun  ?    Gif  ye  think  na  perrel  yairin,  quhilk  ze  behuis  to  do,  on  ye 

nianer  forfaid,  except  ze  be  maift  mad  and  vnkynd  to  Chrift  :  quhy  attempt 

ze  fik  diuifioun  yairthrow,  cryand  Papiftis,  Papiftis  :  makand  ye  fempiie 

and  humill  membris  of  Chriftis  body  as  ane  geftingftok,  ane  fable  or  bable 

to  lach  at,  and  yat  be  ye  name  of  Papiftis  ?    Gif  ze  for  our  fimplicitie  in 

godlines,  humill  iugement  and  fubmiflioun  of  our  felfis  to  ye  iugement  of 

ye  haly  catholik  Kirk  in  all  controuerfiis,  keipand  fuirlie  ye  articulis  of  our 

beleif,  and  leueand  as  we  may  be  Godis  grace  (quhilk  we  intend)  in  ye 

feir  and  luue  of  our  God  and  nychtbour,  quhilk  thing  is  ye  end  of  all  ye  i.  Tim.  i. 

law  :  haif  we  na  mair  iuft  cans  to  reiofe  tobe  callit  Papiftis  (be  ye  quhilk 

name  we  vnderftand  catholikis,  fones  of  ye  haly  catholik  kirk)  yan  ze  haif 

in  ye  name  of  proteftantis,  or  Caluinianis  ?    For  liklyke  with  ws  reiofit 

ye  haly  Prophet  Dauid,  to  be  callit  ye  fone  of  Godis  damicell,  quhilk  is  ye  Psai.  115. 

haly  kirk  :  fayand,  I  Lord,  I  yi  feruand  and  ye  fone  of  yi  Damicel.    And  Sap.  9.  * 

in  an  wthir  place  :  Lor  faif  yi  feruand,  and  the  fone  of  yi  Damicel. 

10.  Of  the  firjl  four  general  counfelis  efter  ye  Apojfolis. 

Sen  na  hseretik  that  euir  wes  in  yir  our  lattir  days,  or  afoir,  denyit  the  And  zit  to 
firft  four  general  counfelis  eftir  ye  Apoftolis  (we  mein  of  Nictenum  Ephe-  principal 
fmum  Conftantinopolitanum  and  Chalchedonenfe)  except  yai  hseretikis  or  quhilkis 
yair  fcoleris,  contrare  ye  quhilkis  ya  counfelis  wes  haldin,  tweching  ye  buikillp- 
cheif  articulis  of  our  beleif,  to  wit,  the  haly  trinitie,  and  incarnatioun  of  yah-'doc- 
our  Saluiour  :  (quhy  hef  ze  left  out  in  zour  confelTioun,  laitlie  fetfurth  at  cZmrhls T 
Geneua  in  Inglis,  the  counfel  of  Conftantinople  :  confeffing  zou  to  con-  obktimfn^^ 
demne  al  haerefiis  condemnit  in  the  wthir  thre,  makand  na  mentioun  of  ye  rL^pre- 
it  ?    Will  ze  nocht  grant  with  ye  faid  counfel  contrare  the  hseretik  Mace-  chStii 
donius  condemnit  yair,  yat  the  haly  gaift  is  wery  God  ?    And  gif  ze  con-  I'nye  ml- 
fes  the  famin,  as  we  dout  nocht  bot  ze  wil  do  :    Quhy  geif  ze  iuft  occa-  y^fmunkis 
lloun  to  the  infirm  tobe  in  yat  part  fclanderit  be  zow  ?    Or  quhat  wthir  amiiiryak 
thing  appreuis  yat  counfell,  yat  ze  dar  impreue  ?  LTcWie. 


74 


TO  THE  CALUINIANE  PRECHEOURIS. 


11.  Of  ye  termefacrament  and  numbre  yairof. 

Sen  ze  admitt  na  thing  in  religioun,  except  yai  thingis,  qiihilkis  ar  expref- 
lie  contenit  in  fcriptiiir  :  Quliy  mak  ze  fik  brag  tumult  and  diuifioun  for  the 
terme  facrament,  cryand  fa  oft  tobe  twa  facramentis  in  Chriftis  kirk,  and 
na  ma  ?  quhilk  terme  is  nocht  peculiarlie  appropriat  in  fcriptuir  to  ony  of 
yai  feuin  callit  be  ye  kirk  facramentis,  except  to  Matrimonie  allane,  quhilk 
Epbes.  5.  ze  contrare  the  fcriptuir,  denyis  tobe  a  facrament  ?   Quhy  vfe  ze  nocht  ye 
1.  Cor.  11.  famin  feuin  be  fik  names,  as  yai  ar  expreflit  in  fcriptuir  but  feryair  con- 
Act.        tentioun,  as  Baptifm,  ye  Lordis  fupper,  ye  impofitioun  of  handis,  in  con- 
!\iatth!  16.  firmatioun  and  ordinatioun  of  minifteris,  ye  keis  for  abfolutioun  to  ye 
Ephes.  5.  poenitent,  matrimonie,  ye  prayer  on  ye  feik  with  vn6ling  of  oill  ?  Or 
quhy  cal  ze  nocht  ye  famin  myfteriis  conforme  to  ye  Euangell  but  mair 
Matth^  13.  brag?    And  fuppofe  ze  contemne  ye  terme  facrament  to  all  ye  feuin  fua 
haldin  :  quhy  contemne  ze  ye  vfe  and  exercife  in  zour  congregatioun  of 
ane  grete  part  of  ye  faidis  feuin,  contrare  ye  expres  fcriptuir  ?    Quhy  vfe 
ze  yis  terme  communioun  for  ye  Lordis  fupper  nocht  contenit  in  fcriptuir 
in  yat  fignificatioun,  and  famekle  abhorris  fra  ye  terme  Miffa  expreflie  con- 
Dcut.  16.   tenit  in  ye  original  Hebrew  text  for  an  oblatioun :  fen  na  Chriftiane  of  ye 
former  aige,  and  few  of  the  proteftantis  at  yis  preefent  in  Alemannie  and 
wthiris  cuntreis,  denyis  ye  rycht  vfe  and  pra6life  of  ye  Lordis  fupper,  tobe 
callit  ane  facrifice  or  oblatioun. 


12.  Of  ye  twa  facramentis  and  na  ma. 


QvHAT  haif  ze  for  zou,  that  in  Chriftis  kirk  yai  ar  bot  twa  facramentis, 
Cal.  in  in-  and  na  ma :  fpecialie  fen  zour  grete  Maifter  Caluine  denyis  nocht  tobe 
sacrum,  in  thre  *.  Melauchtou  and  wtheris  four  :  wthiris  fiue,  and  fum  fex  ?  For 

ordine  Ec- 

fcriptuir  haif  ze  nane,  nor  zit  as  we  ar  informit,  aunciant  fatheris,  nor  ge- 
ivjeTan.  in  neral  counfelis  :  nor  zit  (that  fuld  moue  zou  mair)  vniforme  confent  of 

/oc.  com.  .  •  i  i  • 

zour  awm  wnttaris. 


TO  THE  CALUINIANE  PRECHEOURIS.  75 


13.  Gif  ye Jacramentis  he Jignis  only  of faluatioun, 

QvHY  make  yir  twa  facramentis  fignis  only  of  faluatioun,  quliarby  we 
fiild  be  afliiirit(as  ze  tecbe)  of  Godis  grace?  and  nocbt  erar  meanis  of  ef- 
ficacitie,  qiibarby  God  workis  bis  grace  in  ws  ?    fen  it  is  writtin,  yat  God  Tit.  3. 
makis  ws  fauff  be  ye  lawar  of  regeneratioun.   And  S.  Petir  bes  yir  wordis  :  i-  Pet.  3. 
tbat  baptim  onlyke  maner  makis  ws  faif.  And  S.  lames  bes,  yat  ye  prayar  lacob.  5. 
of  faytb  fall  faif  ye  patient.    S.  Paull  writtis  yat  Timotbe  bad  grace,  be 
impofitioun  of  bis  bandis. 


14.  Gif  ye  infantis  he  faifit  hut  Baptim, 

QvHAT  haif  ze  for  zou,  yat  ye  infantis  of  ye  faytbful  ar  faifit  alrady  but 
Baptim  ?    Sen  ye  fcriptuir  tecbis,  yat  we  ar  borne  tbe  fones  of  wraytb  : 
and,  except  we  be  borne  agane  of  ye  watter  and  ye  fpirit :  we  fal  nocbt  Ephes.  2. 
entir  in  ye  kingdome  of  beiiin.    And  S.  Augulline  afiirmis  yis  bis  fayngis  August,  ad 
in  mony  wtbiris  places.  Trow  nocbt,  fay  nocbt,  nor  tecbe  nocbt  (says  be)  fid.  lib.  3. 
gif  yaw  wale  be  a  catbolik,  yat  ye  infantis  or  yai  be  Baptizit  cumis  to  re- 
miflioiin  of  finnis,  gif  yai  be  prseneutit  be  detb  but  Baptim  ?    Bot  qubow 
can  ye  promifs  maid  to  Abrabam  and  bis  feid,  preue  zour  intent  in  yis  Genes.  17. 
mater  ?  fen  efter  ye  promis  maid  to  Abrabam  in  yat  famin  place,  it  follouis  *  For  yah 
yat  ye  maill  barne  nocbt  circuncidit  ye  aucbtin  day,  fuld  perifs  fra  bis  ye  vn%th- 
peple.    Bot  ze  affirm  circuncifioun  and  Baptim  tobe  of  ane  Itrentb  and  be  sTncti-^ 
efficacitie.*    Or  zit  qubou  may  yat  place  of  S.  Paull  allegeit  be  zou,  con-  faythfur 
firm  zour  fentence,  AVtbirways  zour  fones  var  vnclene,  bot  now  yai  ar  OfTanctmi 
baly  ?    Except  yat  ze  wald  an  indurat  low,  and  an  vnfaytbful  Etbnik  be  tWeforyai 
tbe  faytb  of  an  wtbir  tobe  faifit.  Z^^^^;^ 

15.  Of  the  contempt  rf  Baptim  to  ye  minijleris  pereL 

GiF  ze  affirm  witb  Caluin  Baptim  tobe  fa  necelTar,  tbat  it  fald  nocbt  be 
contemnit  gif  occafioun  and  tyme  ferue  yair  to  (as  we  grant  alfo  tbat  tbe 
guidnes  of  God  aftri6lis  nocbt  wtbirways  in  tbe  perfones  of  adult  aige  bis 
grace  to  tbe  Sacramentis)  quby  refufe  ze  to  baptize  tbe  barnis,  quben  yai 


76 


TO  THE  CALUINIANE  PRECHEOURIS. 


ar  brocht  to  zou,  except  it  be  zour  appoin6tit  day  yairto  ?  And  quliy  allege 
Note.  ze  it  tobe  na  perel  to  zour  felfis  always,  contrare  zour  do6trine  (to  wit 
that  the  Sacramentis  fuld  nocht  be  contemnit)  gif  the  barnis  deceiffs  but 
Baptim,  throw  zour  necligence,  or  erar  contempt  and  lichtliing  of  Godis 
ordinance  ?  Or  quhy  refufe  ze  to  baptize  the  barne  prsefentit  to  zou,  be 
Ezech.  18.  faythful  men,  for  the  iniquitie  of  ye  father,  fen  it  is  writtin,  yat  ye  fone 
fall  nocht  beir  the  fatheris  iniquitie  :  and  fen  a  Chriftiane  is  nocht  fayth- 
les,  albeit  he  be  fallin  wthirways  in  fin  ?  Infafer  as  ye  wald  punifs  fin,  we 
dilTent  nocht  fra  zou  :  bot  gif  ze  lat  the  barne  perifs,  quhou  fal  we  nocht 
dilTent  fra  zow  ?    Or  quhou  can  ze  excuis  zour  crueltie  yairin  ? 

16.  Of  ye  ceremoiieis  at  Baptim. 


Sen  the  maift  aunciant  Martyris  and  Do6louris  of  the  primitiue  Kirk,  as 
luftinus,  Cypriane,  TertuUiane,  Origene,  Bafill,  Auguftine  and  wthiris, 
_  witnefls  mekle  ordour  tobe  obferuit  at  Baptim  nocht  expreflie  writtin  in 

10  mili. 

1.  in 

our  days  at  Baptim,  to  hef  bene  traditionis  vniuerfalie  obferuit,  and  throw 


lust,  in 
quaest. 
Basil,  de 
spiritu 
sanct. 
Tert.  de  co- 

^  .         fcripturis  :  and  alfo  mony  of  yai  cereraones  vfeit  be  the  kirk  of  God  in  yir 

Ongen.  in  *^  J         J  j 

num. 
Aug.  de 

Ecclesias.  caufs  nocht  tobe  necle6lit,  nor  contemnit:  quhilkis  ar  fpecialie  exor- 

dog.  and  in  '  1  j 

™°"y       cizatioun,  the  fi^ne  of  the  croce,  with  ye  rycht  hand  on  the  forret  tobe 

places  ma.  '  o  j  j 

Quhen  yai  niaid,  to  rcnuuce  the  deuil  and  all  his  werkis,  the  vnclinef  with  oyll  and 

cry  out  Pa-  '  '  O  y 

pistisonws  Chrifmc,  the  baptizit  tobe  couerit  with  a  quhyte  clayth,  callit  ye  cuid,  tobe 

yai  think  ^  . 

rnairewii    thryifs  dippit  in  ye  wattir  :  Quhy  accuis  ze  ws  of  idolatrie,  fuperftitioun, 

on  the  hail  ... 

martyris  of  or  papifl:rie,  as  ze  call  it,  for  ye  vfenio;'  yairof  ?    And  wil  nocht  condemne 

Christe,  ye        ^    \  .  .  °  ; 

doctouris,   plauelic,  as  ze  think  (quhilk  thocht  efalie  may  be  confiderit)  ye  faidis  Mar- 

&c.quhome 

in  ane  con-  tyris,  Do6louris,  and  all  kirkis  of  Chrifte  afoir  yir  oure  days,  as  an  idola- 

sent  we 

folow  heir,  tricall  and  fuperftitius  kirk,  pollutit  with  the  faidis  filthy  wices  ? 

17.  Of  Godis  hii-h. 


Note  heir 
yai  ar  com- 
pellit  to 
blaspheme 


uiaspneme 

ye  Sanctis   GiF  ze  coudemue  ye  faid  kirk  of  ye  martyris  fquhome  the  refl;  hes  euir 

of  God,  and  .  ^  . 

iniagein  a  foUouit  to  our  days  in  yat  part)  of  fuperfl:itioun,  and  Idolatrie  :  quhare  fall 

kirk  inuisi- 

bii.         ze  find  yis  kirk  of  God  promittit  in  the  Euangel,  quhois  faytli  fuld  nocht 


Luc.  22.  .  _ 
Matt.  28.  lailze  r 


TO  THE  CALUINIANE  PRECHEOURIS.  77 


18,  Of  ye  ceremoneis,  amang  ye  new  reformaris. 
GiF  ze  will  admitt  in  zour  kirk  na  ceremonie,  except  expreflie  commandit  Hen  be 

yairawin 

in  fcriptuir  :  quhy  will  ze  ye  nocht  baptize  ye  barne  except  ye  father  yair-  doingis  ye 

ground  of 

of,  hald  it  in  his  airmis  afoir  zour  pulpet :  and  nocht  contentit  with  wtheris  yair  doc 
g-entlemen,  except  yai  brmg  yair  bairnis  throw  ye  ftretis  in  yair  awin  inthemyre. 
airmis  ?    And  quhy  baptize  ze  in  ye  kirk,  and  in  ony  prophane  bafin,  and  io.  3. 
nocht  in  ye  plane  feildis,  and  in  ye  reuar  or  fluid  :  as  did  S.  lohne  ye 
Baptift,  Philip  and  ye  reft  of  ye  Apoftolis  ?    Quhy  haif  ze  God  fatheris 
and  God  raotheris :  fen  ye  haill  cong-regatioun  yair  praefent  may  be  wit- 
nefs  ?    Quhy  hald  ze  godmotheris  in  ye  beginning,  and  now  repellis  ye 
famin  ?    Quhy  baptize  ze  nocht  except  ze  geif  euiry  barne  ane  name  at 
yat  tyme  ?    Of  ye  quhilk  albeit  ze  haif  exemple  of  S.  lohne  ye  Baptift  at 
his  circuncifioun,  and  of  our  Saluiour,  zit  quhat  expres  command  haif  ze 
yairto  ?    Quhy  couer  ze  zour  table  with  a  quhyte  clayth  at  zour  commu- 
nioun  ?    Quhy  cans  ze  wthiris,  yan  ye  minifter  partlie  to  diftribut  zour 
breid  and  wyne  at  zour  communioun  ?  fen  our  Saluiour  (quhois  place  ye  Mdtth.  -in. 
lauchful  minifter  occupiis)  gaif  his  facrament  himfelf  to  his  disciplis,  com- 
manding yame  as  his  lauchful  minifteris  to  do  ye  famin.    Quhy  mak  ze 
zour  communioun  afoir  dennar,  fen  our  Saluiour  inftitutit  his  haly  facra- 
ment efter  fuppare  ?    Quhy  vfe  ze  at  zour  communioun  now  four,  now 
thre  coupis,  and  mony  breidis  :  nothir  keipand  ye  ceremonie  expreifit  in 
ye  Euangel,  nor  confeffing  ye  treuth  of  ye  myfterie  with  ws  ?  fen  our 
Saluiour  vfeit  ane  breid  and  ane  coupe.   Gif  ze  nothir  aftirm  Chrifte  realie 
yair  praefent,  (quhilk  ane  indiuidit  ye  trew  heuinly  breid  till  ws  promittit, 
euiry  Chriftiane  of  ws  at  our  haly  communioun  moft  alfuritlie,  throw  Note 
Chriftis  omnipotent  word  reffauis)  nor  zet  keipis  ye  ceremonie  in  ye  vfe- 
nig  of  ane  breid  and  ane  coup  :  quhou  vndirftand  ze  yat  is  writtin  be  S. 
Paull,  we  ar  mony  ane  breid  and  ane  body,  all  yat  ar  parclakaris  of  ane  i.  Cor.  lo. 
breid  and  ane  coup  ?    And  quhy  will  ze  nocht  folemnize  zour  band  of 
matrimonie,  except  yai  be  proclamit  thre  bannis  afoir  ?    Quhy  cans  ze  at 
mariage  ye  perfones  yan  mariit,  to  tak  wthiris  be  ye  hand  :  and  in  funi 
places,  a  ring  tobe  geuin  ?    Thir  thingis  we  fpeir  nocht  yat  we  repreue 
yame  all,  hot  to  knaw,  quhou  ze  eftabilifs  zour  do6lrine,  to  ye  quhilk  ze 


78  TO  THE  CALUINIANE  PRECHEOURIS. 

will  yat  we  aftri6l  our  felfis  :  fen  ze  teche  na  thing  tobe  vfeit  at  ye  facra- 
mentis  or  in  religioun,  except  yai  be  expreflie  commandit  in  fcripturis,  al- 
beit ze  vfe  the  contrare  zoiir  felfis. 

19.  Gif  all  ye  Sacramentis  ofauld  and  nevj  teftamentis  ar  of  dyke 
Jlrentlie  and  efficacitie. 

Sen  the  Sacramentis  of  the  Euangell  exhibitis  in  deid  and  veritie,  yai 
graces  figurat  only  and  hoipit  for  in  the  auld  Teftament :  as  largelie  ex- 
ponis  the  Do6louris,  as  Ambrofe  writtand  on  the  Pfalme,  The  facra- 
mentis  (fays  he)  of  ye  auld  and  new  Teftament  ar  nocht  alyke  :  for  ye  ane 
promittis  the  Saluiour,  and  the  wtheris  wirkis  faluatioun.  Quhy  teche  ze 
yat  yai  ar  al  indifferentlie  of  ane  efficacitie,  and  a6Lual  ftrenthe  ?  Say  ze 
yat  manna  in  ye  defert  wes  ye  famin  thing  in  efie6l,  that  the  Sacrament  of 
Chriftis  body,  fen  the  ane  wes  the  figure,  and  the  wthir  the  veritie  ?  Or 
>^ote.  hald  ze  manna  of  greitar  excellencie  yan  the  wthir  ?  quhilk  ze  do,  gif  ze 
confes  breid  and  wyne  allanerlie  yair  preefent :  fen  manna  defcendit  frome 
the  heuin  be  miracle,  and  breid  and  wyne  afcendis  frome  the  erd  be  natuir. 
Quhiddir  affirm  ze  herfor  the  figure  and  the  veritie  tobe  ane  thing,  or 
nocht  ?  Or  the  figure  and  the  fchaddow  of  mair  excellencie,  yan  the 
wthir,  or  nocht  ? 

20.  Of  the  real  prcefence  of  Chrifis  body  in  the  Sacrament,  hepouer 
of  the  wordis  of  Chrijie  omnipotent. 

QvHAT  haif  ze  for  zour  defence  to  affirm  in  the  Sacrament  of  our  Lordis 
body  to  remane  breid  and  wyne  with  (I  wate  nocht  quhat)  fum  fpiritual 
imaginatioun  ?  and  mair  erroneouffie  alfo  contrare  ye  Lutheranis,  and  all 
kirkis  afoir  zou,  that  yair  is  nocht  yair  bot  breid  and  wyne  only  ?  fen  the 
wordis  of  our  Saluiour  (quha  is  werray  God,  omnipotent  in  pouer)  ar  fa 
Luc.  •2-2.  expreflie  fpokin.  This  is  my  body  :  This  is  my  bluid.  And  S.  PauU  ex- 
poning  the  famin  writtis  that  the  man  quha  eitis  yairof  vnuorthelie,  eitis 
liis  damnatioun,  nocht  decerning  (fays  he)  the  Lordis  body.  And  liklyke 
all  the  aunciant  fatheris  and  counfelis,  nocht  allanerlie  that  hes  bein  laitlie, 


TO  THE  CALUINIANE  PRECHEOURIS.  79 


bot  quha  hes  writtin  fra  the  beginmng-,  qiibare  yai  twecbe  that  mater, 
writtis  contrare  zour  do6lrine  :  as  ane  sufficient  teftimonie  yairof,  may  be 
the  firll  counfel  haldin  at  Ephefus  :  to  the  quhilk  ze  aftri6l  zow  in  zour 
beleif  fet  out  in  zour  confeffioun  at  Geneua.  Bot  gif  ze  allege  that  fum  i^'ote. 
of  yame  callis  that  Sacrament  a  figure  :  we  ar  certifiet  be  euident  demon- 
ftrationis  of  yair  writtingis,  yat  quhare  yai  call  it  anis  a  figure,  yai  call  it 
an  hundreth  tymes  Chriflis  warray  body  and  bluid.  Quhareby  yai  fchaw 
yame  felfis  planelie,  that  yai  call  the  fenfible  fignis  of  that  Sacrament,  a 
figure  or  figne  of  ye  thingis  praefent  inuiiibilie,  and  nocht  abfent :  that 
nane  fuld  haif  that  carnal  and  grofs  iugement  of  the  Capernaitis. 

21 .  Of  certane  argumentis  tweching  ye  premiffs, 

Ze  takand  zour  argument  contrare  ye  real  prsefence  of  Chriflis  body  in  ye 
facrament,  vfeis  to  refToun  of  ye  natural  propirteis  of  a  manis  werray  body, 
to  ye  quhilk  ye  body  of  our  Saluiour  wes  alyke  (bot  zit  nocht  a?quall)  in 
all  thingis  tueching  ane  werray  man,  except  fin  and  ignorance,  as  ze  godiy 
in  yat  cafe,  confentis  with  ws.    Bot  we  demand  gif  our  Saluiour  in  this 
lyfe  enduit  nocht  his  mortall  and  paffible  body  with  ye  propirteis  and 
giftis  of  an  immortal  and  impaffible  body  ?    Gif  ze  fay  na,  Ze  deny  lo.  a. 
ye  fcripturis  :  as  quhen  he  pafTit  vpon  ye  fee,  quhen  he  tranffigurat  his  ibide.  17. 
body  afoir  his  paflioun,  quhen  he  paffit  throw  ye  middifs  of  ye  thik  peple  lo.  8.  10. 
to  euade  yair  furie  :  and  fiklyke  eftir  his  refurre6lioun,  by  ye  propirteis  of  Act!  1. 
a  body  glorifiit,  and  yan  immortal,  eit  with  his  difcipulis  ye  fuid  of  mor-  io.  -20. 
talitie :  and  als  by  ye  propirteis  of  a  werray  body  enterit  in,  ye  duiris  be- 
ing clofit,  zea,  as  Godis  Kirk  declaris  till  ws,  throw  ye  clofit  duiris.  We 
demand  zou  heirfor,  gif  ze  beleue  yat  our  Saluiour  did  yir  thingis  veralie 
and  in  deid,  or  be  ane  certane  louglarie  craft  ?    Gif  ze  grant  with  ws  (as 
we  hoip  ze  fall)  yat  he  did  yir  thingis  truelie  and  in  deid,  becaus  it  is  fa 
writtin,  albeit  agains  all  naturall  iugement,  and  by  ye  propirteis  of  a 
werray  body  :  quhy  beleue  ze  nocht  ye  wthir  alfua  ?    Sen  zour  grete  Cai.  inin^ 
maifler  Caluin  confelTis  yis  facrament  tobe  a  myfterie  mair  hie,  yan  he  can  ccena  do- 
fchau  be  toung,  think  in  mynd,  or  onyways  can  defcend  in  his  hert,  and 
an  wthir  matir  yan  to  trow  only.    And  fen  Chryfoflome  maift  ernefllie  in  Maith. 


80 


TO  THE  CALUINIANE  PRECHEOURIS. 


forbidis,  to  attend  to  our  natural  fenfis,  and  manlie  reflbun  in  yat  mater  : 
bot  to  geue  credit  to  ye  expres  word  of  God,  albeit  it  appere  contrare  our 
wittis  and  fenfis.  Bot  fen  Chrifte  hes  fpokin  (fays  he)  This  is  my  body  : 
Lat  ws  geif  credit,  and  repugne  nocht  to  God  ?  Ze  milknaw  nocht,  fin- 
dry  of  zour  maift  leirnit  Precheouris  within  yir  twa  zeris  and  ane  half,  to 
hef  affirm  it  with  ws  planelie :  and  zit  hes  fchawin  na  expres  fcriptuir  in 
ye  contrare.  Quhy  wald  ze  heirfor  thral  ws,  as  ze  war  ye  catholik  Kirk 
*  we  ai     ye  pillar  of  veritie,  yat  can  nocht  erre  ?*   Quhare  ze  allege  yat  Chrifte  af- 

iiocht  as-  ,  .  f,    .  . 

suiritgif  ceudit  to  ye  heuin,  and  fittis  at  ye  richt  hand  of  ye  father,  ze  wil  nocht 
lohne       haif  him  fa  bund  in  heuin  yat  ye  may  naways  be  in  erd.    For  eftir  his  af- 

Knoxis  CO-  .  o    t»     ii  • 

pie:  bot  zit  cenliouu  he  apperit  to  S.  Paull  in  ye  way.    Be  ye  quhilk  S.  Paul  prouis 

yHir  IS  lift 

diiiersitie  his  werray  refurre6lioun  .r.  Cor.  15.  And  to  fit  at  ye  rycht  hand  of  ye 
ye  rest.    *  father  confirmis  mair  our  purpofe,  fen  be  yat  is  fignifiit  his  omnipotent 

Act-  9. 

1.  Cor.  15.  pouer- 


22.  Gif  ye  dew  celehratioun  of  ye  Jaid  Jticrament  he  a  Jacrifice. 

QvHY  abhorre  ze  to  affirm  and  cal  ye  rycht  vfe  always  of  ye  celehratioun 
and  fan6lifiing  of  ye  faid  facrament  of  our  Lordis  body,  ane  facrifice  or 
oblatioun,  fen  our  Saluiour  maid  facrifice  at  his  laft  fupper,  eftir  ye  ordour 
Cyp.  epi.    of  Melchifedech  :  quhilk  famin  felf  thinff  he  commandit  tobe  done  in  re- 
Matt.  28.  memberance  of  him  :  and  fen  ye  laft  of  ye  twelf  frophetis  Malachias,  to 
Psai.  49.    quhome  aggreis  Dauid,  forefpak  expreflie  of  ye  abolitioun  of  ye  auld  fac- 
rifices  and  oblationis,  and  vpfetting  of  ane  clene  new  oblatioun,  tobe  of- 
Marti.  ad  ferit  in  ye  new  law  to  ye  name  of  God  in  all  places  :  mening  of  ye 
cap.  a      vnbluidy  facrifice  of  ye  Kirk,  in  ye  body  and  bluid  of  Chrifte  :  as  witneflis 
aiogo  cum   haly  Martialis  S.  Petiris  difciple,  luftinus,  Irinseus,  with  Auguftine,  Eufe- 
Jnnuj.  lib.  bins,  and  wtheris  Do6louris?    Bot  fen  ze  efteme  Auguftine  gretumlie 
Aug.  (le  Iri-  (and  nocht  without  caufe  amangis  the  refte  of  the  Do6louris)  intend  nocht 
cap.  4.      in  yis  caufe  to  thraw  bin  (as  fum  of  zour  new  writtaris  dois)  to  mein  in 
(j^onst.     yis  mater  of  ane  wthir  facrifice  of  louing  allanerly.    For  we  aduertis  zow 
fiMrtn^r.  cap.      tender  freindis,  yat  ze  wilbe  efchamit  yairin,  he  is  fa  plane  in  fa  mony 
places  in  zour  contrare. 


TO  THE  CALUINIANE  PRECHEOURIS. 


81 


23.  Of  the  numhre  of  the  communicanfis,  and  wtheris  ceremonies. 

As  we  grant  it  lauchful  and  godly  yat  mony  wald  cum  daylie  to  ye  Mefs, 

and  refaue  the  haly  facrament  of  the  altar  (we  fpeik  on  yis  maneir  with  Aug.  serm. 

desanctAd. 

Augulline)  togidder  with  the  Preift  :  fua  can  we  nocht  vnderltand  zour 
fcrupulofitie  and  wane  ceremonie,  quhilk  is,  yat  ane  faithful  man  haueand 
na  wthir  impediment,  hot  wantand  cumpanie  to  communicat  with  him 
facramentalie,  may  nocht  refaue  yat  facrament  him  allane,  without  errour, 
or  idolatrie.  Quhou  can  he  be  him  allane,  fa  lang  as  he  is  a  membre  of 
Chriftis  Kirk  ?    Heirfoir  we  demand  zou  gif  our  Saluiour  at  ye  inltitu-  Of  place, 

.  .         .    tyme,  nor 

tioun  of  yis  facrament,  prsefcriuit  ane  law  till  ws  of  all  ye  ceremoneis  vfeit  mimbrirof 

thecommu- 

at  yat  tyme,  as  of  ye  place,  quhilk  wes  ane  hall  :  of  ye  tyme,  quhilk  wes  nicantis  is 

.         .  .     .  .  expres 

eftir  fuppare  :  of  ye  numbre  of  ye  communicantis,  of  ye  quhilkis  we  reid  command 
only  twelf?    Gif  ze  affirm  yat  he  did  fua:  ze  failze  zour  felfis,  quhilkis 
keipis  nocht  ane  iot  of  all  thre.    And  quhy  wald  ze  heirfor  thral  ws  to 
ane  ceremonie,  nocht  expreflie  commandit,  contrare  zour  awin  do6lrine 
in  wtheris  places  ? 


^4.  Quhy  yis  facrament  is  nocht  vfeit,  tohe  minijlrat  to  the  feik. 

QvHY  neclecl  ze  to  miniflrat  yis  haly  facrament  to  ye  feik,  afoir  yair  de- 
parting of  this  lyfe,  by  ye  laudable  vfe  and  canounis  of  ye  primitiue  Kirk, 
in  tyme  of  ye  glorious  Martyris  ?    Gif  ze  fay,  that  ze  may  nocht  deliuir  it 
to  ane  allane  ?    Quhy  nocht  now  als  weil  as  ye  tyme  of  ye  Martyris  be  ye  Euseb.Ec- 
exemple  of  ye  haly  penitent  man  Serapion  :  quha  in  ye  tyme  of  ye  refau-  6.  cap.  34. 
ing  yairof  wes  illuminat  be  ye  fpirit  of  prophetic  ?    Gif  ze  excuis  zou  be 
yir  wordis  of  our  Saluiour,  fayand  :  Drink  ze  al  of  yis,  and  yairthrow  ane  a  grete 
man  can  nocht  refaue  it  him  allane,  gif  ye  minifter  or  wtheris  be  nocht  foiiouing^ 
rady  to  communicat :  quhow  can  yat  preue  zour  intent :  fen  al  Chrif-  Sne  heir, 
tianis  at  ane  tyme  and  ane  place  can  nocht  keip  yat  commande,  and  ze  in- 
terpet  it  fua  ? 


M 


82  TO  THE  CALUINIANE  PRECHEOURIS. 

25.  Of  ye  wordis  of fandijicatioun, 

Ze  confeffing  oftjmes  treulie  with  ws,  eftir  ye  techement  of  S.  Auguftine, 
yat  a  facrament  in  Chriftis  Kirk,  confillis  nocht  only  of  a  figne,  bot  of  ye 
word  of  God  innit  yairto  at  his  command  :  quhy  teche  ze,  and  fettis  furth 
in  zour  catechis,  yat  ye  wordis  of  fan6lificatioun  of  ye  facrament  of  our 
Note  yair  Lordis  body  and  bluid,  ar  nocht  tobe  pronunceit  to  ye  end,  yat  yair  fuld 
and  wrying  be  ouy  tranfubftautiatioun  yairby,  or  be  ye  intent  of  ye  facrificear  ;  bot  to 

of  the  ex-  \  .  .  . 

pre^word  aducrtis  the  peple  communicant,  quhou  yai  fuld  behaif  yame  in  ye  mein 
tyme  ?  Quhou  can  ze  appropriat  yir  wordis  :  This  is  my  body  :  this  is 
my  bluid  :  to  teche  ye  peple,  quhou  yai  fuld  behaif  yame,  except  only  to 
ye  intent,  yat  yai  fuld  beleue  ye  famin  tobe  trew,  yat  is  fpokin  be  God, 
and  commandit  to  be  fpokin  be  the  minifter  in  his  name,  quho  may  nocht 
lie  ?  Or  be  quhat  temeritie  and  fuilhardines  dar  ze  miniftrat  a  Sacrament, 
nocht  pronunceand  ye  wordis  of  Chrifte,  to  ye  intent  yat  it  fuld  be  a  Sac- 

And  nocht  ramcut :   fen  ze  teche  in  wtheris  places  rycht  treulie,  yat  without  ye 

to  teche  ye  , 

peple  ges-  wordis  of  God  commandand  and  proniittand  grace  yairto  na  facrament 

tuiris, 

quhow  thai  can  be  maid  ?    Or  quhou  fuld  ye  minifter  nocht  haif  intent  to  performe 

suld  behaif  ,  .  ,  .  . 

yame.  and  perfytc  that  thing,  yat  he  wirkis  in  ye  name,  and  at  ye  command  of 
God? 


26.  Of  ye  names  Sacrifice,  Prejji,  and  Altar. 

Albeit  to  ws  Chriftianis  be  properlie  ane  God  allane,  ane  King,  and  ane 
Lord  :  quha  only  be  nature  and  elfential  fubftance,  is  guid,  ryhteous,  trew, 
LuT^iB  ^  and  merciful,  zit  ye  inexplicable  benignitie  of  ye  famin  our  God  diftributis 
RoV^'  appropriatis  in  his  fcriptuir,  ye  famin  names  to  his  reularis  and 

i^^Cor  8    ^^^^^^^  membris  of  Chriftis  myftical  body  in  erd,  calling  yame  Godis, 
-^^"E"^^'  Lordis,  iuft,  guid.  &c.    And  fiklyke  oure  Saluiour  Chrifte  lefus 
^- 1-  ^  ^  being  only  our  hie  Preift,  and  only  yat  facrifice,  quhilk  fra  ye  fall  of  Adam, 
to  ye  day  of  iugement,  takis  away  ye  fmnis  of  ye  warld  :  And  only  fiklyke 
yat  Altar,  vpon  the  quhilk  the  prayaris  of  all  acceptit  and  hard  be  our 
Passhi  in  hcuiuly  Father,  ar  ofFerit.    Zit  ze  milknaw  nocht  yat  ye  famin  names  war 
Leuit*.      appropriat  to  the  Preiftis,  facrifice,  and  altar,  in  the  law  of  Moyfes,  prae- 


TO  THE  CALUINIANE  PRECHEOURIS. 


83 


figuring  only  Chrifte  lefus  yan  tocum.  The  quhilk  names  Preift,  facrifice, 
and  altar  the  Kirk  of  God  hes  vfeit,  fen  the  Apoftolis  days,  for  the  mini- 
fter  offering,  at  Chriftis  command,  ye  vnbluidy  facrifice  of  ye  body  and 
bluid  of  Chrifte,  vpon  the  table  of  the  Lord  :  quhilk  thing  ze  milknaw 
nocht  :  albeit  ze  wink  at  the  famin  applauding  to  the  tyme.  Albeit  we 
may  bring  intellable  teftimoneis  theirof :  zit  for  fchortnes,  we  will  adduce, 
bot  a  certane  to  zour  memorie. 

Dum  altaria  dcBinonum  in  puluerem  redigerentur,  aram  ignoti  Dei  Martiaiis 
ad  confecrationem  rejeruari  iujjimus,  ^c,  Sacrijiciuin  Deo  creatori  in  sdpuius  ad 

/r*  7        •    •  11  JBurdega- 

ara  offertur^  non  homim,  nec  Angelo,  im.  ca.  3. 

Ego  omni  die  facrifico^  non  thuris  fumum  ^c.  Jed  immaculatum  ag-  Phiiai.  de 
num  quotidie,  in  altar e  crucis Jacrijico,  eius  vita. 

EccIeficB  ohlatio,  quam  docuit  Dominus  offerri  in  vniuerfo  mundo,  irinceus 
purmnfacrificium  reputatum  ejl  illi, 

Noui  tejlamenti  nouam  docuit  ohlationem,  quam  Ecclejia  ah  Apojiolis  iMd.  c^.s-i. 
accipiens,  in  vniuerjo  mundo  iam  offert  Deo, 

Nam  Ji  lejas  Chrijius  Dominus  et  Deus  nojier,  ipje  eji  fammus  Sa-  Cypnanus 
cerdos  Dei  Patris,  et  facrijiciwn  Deo  Patri  ipfe  primus  ohtulit,  et  hoc  3.  ^ 
fieri  in  fid  commemorationem  prcecepit.    T^tiq  ;  facer  do  s  ille  vice  Chrijii  hayfyhaist 

zow  to  rc- 

vere  fungitur^Ji  id  quod  Chrijius  fecit  irnitatur.    Et  facrijicium  verum  cant. 
et  plenum  tunc  offert  (facer dos )  in  Ecclejia  Deo  Patri,  f  fic  incipiat  of  de  caUce  vi- 
ferre,fecundum  quod  ipfum  Chrjium  videdt  ohtulijfe,  miscmdT 

Chrijius  de  corpore  et fanguine fuo  infituit facrijicium fecundum  or-  Aug.  in 
dinem  Melchifedech. 

T^ouentur  omnia  quce  offeruntur  Deo,  maxime  fancia  altaris  ablatio,  ideme^i 

Ciim  Melchifedech  Abrahce  benediceret,  ibi  priminn  apparuit  f acri-  idem  de  d- 
ficium  :  quod  nunc  d  Chrjiianis  offertur  Deo,  toto  terrarum  orbe.  leicap'.ss! 

Sacerdos  ad  altare  Dei  Jians,  exhortatur  populum  orare  pro  incre- idem 
dulis.  ''''' 

In  altari  conjiituitur  panis  et  calix,  Amb.  n.  5. 

Sacerdos  altari  ajjifens  pro  vniuerfo  orbe  terrarum,  pro  ahfentibus,  ChrysotTii 
S^cfacrificio  illo  propofito,  gratias  Deo  iubet  off'erre,  Iq!^' 

Siklyke  we  dout  nocht  yat  ze  milknaw  the  famin  Fatheris,  and  all  ye 
reft  maift  aunciant,  commonlie  to  hef  vfeit  the  famin  termes  in  all  aio-es, 


84  TO  THE  CALUINIANE  PRECHEOURIS. 


as  the  Kirk  dois  at  this  prsefent.  And  the  Apoftolis  fiklyke  to  hef  abftenit 
commonlie  in  yair  writtingis  fra  thir  termes  in  this  fignificatioun,  for  the 
abolitioun  of  the  Preiftheid,  facrifice,  and  altar  in  the  auld  law,  and  dif- 
tin6ling  the  famin  in  the  law  of  grace  fra  the  wthir. 

As  the  vfeing  of  the  farain  names  in  al  aiges  fen  yair  days  in  vniforme 
confent  manifeftlie  to  ws  perfuadis.  Quhy  cal  ze  ws  heirfor,  for  the  vfe- 
ing of  the  famin  Papiftis,  and  fparis  in  yat  part,  the  haill  kirk  afoir  ws  ? 


27.  Of  ye  ornamentis  of  ye  Altaris,  and  ye  Preijlis. 

GiF  the  law  of  natuir  ingraftit  in  our  hertis  reiofs  in  al  cumlie  and  decent 
ordour,  and  ye  famin  nocht  being  aboliffit,  hot  confirmit  be  the  Euangel : 

1.  Cor.  14.  And  fen  S.  Paull  alfo  commandis  al  thingis  tobe  done  honelllie  and  eftir 
ordour  in  the  kirk  of  God  :  quhat  haif  ze  for  zow,  to  affirm  all  the  vefli- 
mentis  and  ornamentis  in  the  houfs  of  God,  fpecialie  on  the  Altaris  and 
minifteris,  in  tyme  of  the  diuine  offices,  tobe  fuperftitious  and  idolatrical  ? 
Specialie  fen  we  may  preue  in  the  primitiue  kirk  fiklyke  ornamentis  to  hef 

Prouerb.i.  bene  vfeit,  nocht  commandit  in  ye  new  teftament.    Salamon  alfo  com- 

and.  6.  ,  _ 

manding  ws  naways  to  dimit  the  law  of  our  mother,  quhilk  is  the  kirk 
(fen  be  it  na  thing  is  promulgat,  hot  aggreing  with  Godis  word,  and  prof- 
fetable  to  the  out  fetting  of  the  famin)  na  mair,  yan  we  fuld  nocht  heir 
the  preeceptis  of  our  fathir,  quhilk  is,  God. 


28.  Gf  it  he  lefum  to  vfe  ony  prophane  coupis  at  yis  facrament. 

Sen  ye  wefchelis  and  ornamentis  appropriat  to  ye  feruice  of  God,  fuld 

nocht  be  prophanit  in  wthir  commoun  vfeis  :  as  the  feirfull  exemple  of 
Daniel,  o.  Balthazar  preuis  maift  planelie  :  Quhy  hef  ze  wappit  doun  al  ye  affixit 
lege.        tabellis  of  ye  Lord,  be  al  aunciant  fatheris  afoir  our  dayis  callit  altaris,  to- 

giddir  with  ye  font  of  Baptim,  and  vfeis  zour  tabillis  baiffinis,  and  coupis, 
A  pro-  furth  of  ony  prophane  taueroun  ?  Wil  ze  haif  ye  facramentis  of  grace  in 
pieTie.^"^  .  yc  ncw  law,  of  les  dignitie  and  honour,  yan  yais  war  in  the  auld :  for  ye 

abufing  of  the  wefchelis  of  ye  quhilkis,  the  grete  King  Balthazar  wes  fa 

feueirlie  puniffit  ? 


TO  THE  CALUINIANE  PRECHEOURIS.  85 


29.  Euiry  guid  Clirijliane  man  is  a  king,  and  a  prei/i,  and  quhat  is 

meanit  thairhy, 

Albit  we  acknawlege  be  the  fcriptuir  of  God,  yat  al  iuft  man  in  ye  kirk 
of  God,  quha  fubdeuis  his  concupifcence  and  luftis  to  the  diuine  law,  is  a 
vi6lorious  king,  and  preift  alfo  fpitualie  :  Nochtyeles  we  demand  zou,  gif  Ap^c.  1.^ 
be  that  titill  euiry  man  (albeit  he  haif  wit,  and  piffance  yairto)  may  iuftlie 
be  a  king  to  minillrat  iuftice  ?    Gif  ze  fay,  Na  :  quhy  allow  ze,  and  pro- 
uokis  alfo,  the  proueftis  and  bailies  of  euiry  burgh  (quhome  we  can  nocht 
call  Magiftratis  propirlie,  as  ze  do  :  fen  yai  ar  nocht  principalis  in  a  fre 
citie,  as  wes  Rome,  to  mak  la  wis  bot  fuld  be  Subitis  to  our  Souerane  La-  Quhow  yai 
dy)  to  baneis  Chriflianis  and  trew  Scottifmen  fra  yair  roumes  and  polTef-  yairscoleris 
fiones,  confilk  yair  guidis,  put  yame  to  the  horne,  and  condemne  yame  to  auctomie. 
the  dethe  :  for  breking  only  of  yair  a6lis  and  decreis  vnknauin  to  our  So- 
uerane Lady,  or  hir  Maief.  prcsdecelfouris  !  fen  yai  haif  only  pouer  to 
punifs  yair  a  win  comburgelTs  in  an.viij.fs  vnlaw  or  fiklyke. 

30.  Gif  yefuhditis  may  violentlie  compel  yair  Princes  to  religioun, 

Gif  the  peple  of  Ifrael  vnder  ye  Idolatrical  kingis  in  Babylone,  wes  nocht 

commandit  be  God,  to  refill  ye  faidis  Idolatouris,  or  be  ony  violence  to  Hiere.  27. 

remuif  yame  fra  yair  errour,  bot  to  obey  yame,  fuffer  yame,  pray  for  yame, 

and  ferue  God  in  yair  awin  religiuon  :   And  Dauid  being  vn6lit  king  of  Bamch.  1. 

Ifrael,  wald  do  na  violence  to  king  Saull  yan  being  repellit  and  reprobat  of  1.  Reg.  at 

God,  and  perfuitand  ye  faid  Dauid  iniuftlie  to  ye  deth  :  bot  fufFerit  him  ^^"^^^* 

to  rage  in  his  furie,  fleing  onlie  fra  his  violence,  for  the  honour  yat  he  wes 

a  king.    Alfo  we  reid  nocht  yat  the  Apoftolis  or  ony  of  the  catholik  reli- 

gioun  euir  punifTit  in  body  or  geris  the  infidelis,  quha  had  nocht  relTauit 

the  religioun  of  Chrifte,  albeit  yai  chaftifit  the  apoftatis  relapfit  fra  ye  trew  1.  xim.  1. 

fayth  anis  reifauit.    Bot  quhou  the  trew  Chriflianis  wes  fcharpelie  per-  Keid 

fuitit  and  iniuftlie  punilTit  and  oppreffit  be  ye  Arrianis  and  wthiris  here-  ^d^Nice- 

tikis  and  apoftatis  the  exemplis  ar  ouer  patent.    Quhat  au6loritie  heirfor 

haif  ze  for  zou  to  comptrol  our  Souerane  Lady,  and  compel  hir  Maief  to 

reffaue  zour  priuat  opinioun  of  materis  in  religioun  vnknauin  to  the  haill 


86 


TO  THE  CALUINIANE  PRECHEOURIS. 


Chriftiane  kirk  afoir  yir  days  :  and  as  zit  nocht  reffauit  be  ony  Chriftiane 
King  at  yis  prsefent?  For  zoiir  felfis  knauis  Ingland,  Denmark,  and  Ale- 
mannie  except  fum  Caluiniilis  and  wtheris  ftrange  fe6lis,  prsetending  re- 
formatioun  alfua  by  the  Romane  kirk,  to  dilTent  in  mony  heidis  fra  zour 
do6lrine. 


31.  Of  obedience  to  our  natiiie  Souerane  Marie, 

Think  ze  nocht  our  maifl;  noble,  humane  and  gentil  Souerane  hes  fchawin 
o  humane,  hir  felf  mair  yan  king  Dauidis  trew  dochtir,  quha  in  that  cafe  diflenting 

hertly, 

gentle,  and  fra  the  counfel  of  maift  Chriftiane  princis,  wald  fle  all  occalioun  of  trible 
rane.        tobe  doue  be  violence  of  men  of  weir  and  ftrangeris,  nocht  to  a  king,  quha 
fumtymes  wes  hir  maifter,  as  wes  SauU  to  Dauid,  hot  to  hir  awin  fubie6lis, 
vfurping  (as  Chriftiane  Princis  hir  G.  nerreft  freindis  thocht)  hir  Hienes 
au6torite  in  prj3etending  fa  to  reforme  religioun  in  hir  abfence :  wald  ad- 
uenture  hir  Hienes  awin  perfoun,  by  counfell  and  exhortatioun  of  maift 
noble  princis  hir  G.  neir  coufingis,  and  vndoutit  freindis,  in  the  ftormie 
feis,  throu  euident  perellis  of  vnfreindis,  and  prcefent  hir  felf  to  yis  Realme 
maift  humblie,  nocht  as  a  Souerane,  hot  as  a  fubie^l,  or  erar  hertlie  mo- 
ther, haifand  compaffioun  of  hir  tribulit  fones  :  obie6ling  hir  Maief.  to 
maift  extreme  perelis,  to  ye  intent,  yat  hir  fones  maift  deirbelouit  fuld  hef 
bene  deliuirit  frome  all  perel :  albeit  yai  had  maift  fulefchelie  in  ane  furius 
rage,  obieclit  yame  to  ye  famin :  and  in  ye  mein  tyme  nocht  intendand 
to  ye  punifment  of  ony  cryme  with  rigour,  committit  be  zouris,  in  hir 
Hienes  abfence  :  hot  labouris  maift  dilio-entlie  for  Godlie  concord  in  the 
realme,  and  dew  obedience  to  the  au6torite,  but  the  quhilk  ye  wthir  may 
The  com-  nO  ftand  :  committand  alfo  libertie  of  confcience  to  zouris  in  religioun 
uerbi/ouer  (quhilk  Only  in  the  beginning  of  ye  tumult  yai  defyrit)  and  yat  by  ye  con- 
ye  sow  put  fuctudc  of  al  Chriftiane  princis  vfeit  to  yare  fubditis,  quhill  ordour  be 
&c.^"Thair-  taue  yairiu,  be  ye  thre  eftatis  of  the  realme.  Think  ze  nocht  yat  yis  grete 
raan?resist^  humilitie,  geutrico,  and  fmgular  humanitie  iunit  with  wifdume  of  fik  ex- 
serpent!  yat  cellent  zour  natiue  Souerane,  fuld  moUifie  to  humill  obedience,  ye  hert  of 
SochtTis    ane  trew  Scot,  albeit  it  war  forgeit  of  irne  or  fteill  ?    Gif  ze  think  fua 
^'  '        with  ws  (as  is  zour  dewtie  but  dout  to  do)  quhy  exhort  ze  the  fubie^is  fa 


TO  THE  CALUINIANE  PRECHEOURIS. 


87 


feruentlie  to  rebellioun  againft  hir  G.  except  fcbe  leue  tbe  ordour  and  ca- 
tholik  opinoiin  in  the  Sacramentis  of  Chrifte  lefus  vniuerfalie  reflauit, 
and  inak  a  monftruous  Idoll  of  zour  Maifter  Caluin  :  adheirand  only  to  his 
priuat  opinioun,  vnknawin  to  the  warld  afoir  yis  pr8efent  ?  Gif  ze  can 
nocht  preue  zour  do6lrine  in  the  controuerfiis  now  prsefent  amang-is  ws, 
tobe  vniuerfalie  reflauit:  quhow  can  ze  but  fchame  bable  in  zour  beleif, 
The  lialy  Kirk  vniuerfal  ?  Or  quhat  profFettis  zow  yat  part  of  zour  be- 
leif: fen  ze  ar  as  bund  Slauis,  addi6lit  to  zour  awin  priuat  opinions  iuge- 
ment,  contrare  the  mynd  and  au6lorite  of  the  famin  kirk  ? 


32.  Gif  in  the  Mefs  he  ony  Idolatrie. 

And  gif  it  fall  pleis  our  maift  excellent  Souerane,  to  ye  intent  to  faif 

zouris  fra  vter  ruine  (as  yair  is  na  dout  of  hir  G,  guid  mynd  yairto)  to  Thaiys  na 

permit  zou  fafer  as  Godis  eeternarll  word  fufFeris  in  the  Mefs,  aganis  the  trew  chris- 

fir*    •         tiane  will 

quhilk  ze  fchaw  zour  ferns  fa  coniurit  iniraeis  :  as  for  exemple  yat  yai  be  do  all  that 

.  .         ipii  n  may  Stand 

na  preift  nor  mmilter  admittit  yairto,  bot  fik,  that  may  inftru6l  the  peple  be  with  Godis 
hale  and  fyncer  do6lrine,  and  guid  exemple  of  haly  lyfe  :  and  that  yai  be  an  vnitie  in 
daylie  mony  to  communicat  with  the  preifl;  facramentalie,  gif  yai  may  be 
had,  and  that  vndir  bayth  the  kyndes,  gif  it  fall  pleis  the  vniuerfall  kirk, 
to  keip  that  vniformitie  :  fua  ze  condemne  nocht  of  fuperftitioun,  or  Ido- 
latrie, a  Chriftiane  man,  minifter  or  wthir,  quhen  he  may  haif  na  commu- 
nicantis  with  him  to  reflaue  the  famin  Sacrament  him  allane,  be  exemple 
of  Serapion  in  the  tyme  of  the  martyris,  and  the  haill  kirk  in  our  days. 
Quhat  haif  ze  for  zow,  to  hald  the  Mefs  idolatrie,  or  yairin  ony  fuperfti-  I'b.  6.  cap. 
tioun  ?    Gif  ze  deny  Chrillis  humanitie  be  reflbun  of  ye  infeparable  con- 
iun6tioun  yairof  with  his  diuinitie,  tobe  adurnit :  ze  ar  alrady  confundit 
be  the  exemple  of  the  thre  kingis,  quha  adurnit  him  in  the  crib  :  and  be 
exemple  of  wthiris  alfo  in  the  Euangel.    Gif  ze  deny  the  real  prsefence  of  Luc.  2. 
Chriftis  body  maift  bliflit  in  ye  Sacrament :  ze  diflent  fra  the  fcripturis,  loan.  9. 
and  haly  kirk  vniuerfall,  and  als  fra  the  fegregatioun  of  all  heretikis  afoir 
zow  and  zour  maifteris,  to  wit,  Oecolampadius,  Zuinglius  and  Caluin  : 
except  Berangarius  and  his,  as  ze  knaw  prsefentlie  ye  Lutheranis  in  yat 
part,  tobe  zour  manifeft  aduerfaris.    Gif  ze  deny  Chrifte  tobe  adurnit  in 


88  TO  THE  CALUINIANE  PRECHEOURIS. 


^^"To^Mo  Sacrament,  (fen  we  adurne  na  vifible  nor  fenfible  figne  yairof)  Quhy 
Amhros.de  condemne  ze  nocht  ^S.  Aug-uftine  for  an  heretik  and  ^Chryfoftome  fiklyke 

spir.Sancto      .....  . 

li.  3.ca.i2.  with  wthiris  of  yair  aige,  quha  erneftlie  accuiffs       of  fin,  gif  we  adurn 
nocht  Chriftis  maift  haly  body  in  the  Sacrament  ? 


33.  Gif  lohne  Knox  he  lauchful  minijler. 
Ro.  10.     Sen  we  reid,  that  nane  fuld  tak  the  honour  of  miniftratioun  of  Godis 

Heb.  5. 

As  Moyses  word,  and  Sacramentis  on  him,  except  he  be  lauchfullie  callit  yairto,  othir 
apostoiis.    be  God  immediatlie,  or  be  man  haifand  pouer  to  promote  him  yairto  :  and 
loan!  1.     fen  we  reid  nane  callit  be  God  only,  except  fik  as  fchew  yair  pouer  geuin 
•^At  y?s    yame  be  him,  be  pouer  *  of  the  fpirit,  or  in  fignis  and  wonderis.  Heirfor 
obscuir^(as  gif  zow,  lohne  Knox  we  fay,  be  cfillit  immediatlie  be  God  :  quhare  ar 
i^^Kl'maixi  zour  merwelis  wrocht  be  the  haly  fpirit  ?  for  ye  merwelis  of  woltering  of 
to^hls^gioir  Kealmes  to  vngodly  feditioun  and  difcord,  we  adnumbre  nocht  tobe  of 
ActM3.    li^s  giftis.    Bot  gif  ze  be  callit  be  man,  ze  moft  fcaw  yame  to  haif  lauch- 
full  pouer  yairto  :  as  the  Apoftolis  ordinat  S.  Paull  and  Barnabas,  albeit 
1.  Tim.  4.  chofin  be  God  afoir,  and  ya  fiklyke  wthiris  in  ye  fourtein  of  ye  A6lis  : 
and  as  S.  Paull  ordinat  Timothe  and  Tite,  geueand  yame  pouer  and 
command  to  ordour  wthiris  :  quarein  apperis  the  lauchful  ordinatioun  of 
»  And  yat  miuifteris.    Zour  lauchful  ordinatioun  be  ane  of  yir  twa  wayis,  we  defyre 

to  zour  J  J  J 

grete        zou  to  fchaw  *.  feu  ze  renunce  *  and  eftemis  yat  ordinatioun  null,  or  erar 

schame  ... 

brother.     wickit,  be  ye  quhilk  fumtyme  ze  war  callit  Schir  lohne. 


34.  Gif  lohne  Knox  he  nocht  lauchful  Bifchope^  quhow  can  yai  he 
lauchful  ordinatit  he  him. 

Tit.  1.  Gif  he  can  nocht  fchaw  him  felf  a  lauchful  ordinat  Bifchope  (nocht  only 
a  Preill  or  inferiour  minifter)  quhow  can  ze  fuperintendentis,  or  wthir 
inferiour  Precheouris,  ele6lit  and  ordinat  be  him,  nocht  haifand  pouer 
thairto,  iuge  zour  felfis  tobe  lauchful  minifteris  in  ye  Kirk  of  God  ? 


TO  THE  CALUINIANE  PRECHEOURIS.  89 


35.  Quhy  ar  nocht  ye  Lordis  and  wtherisy  lauchful  minijieris^  as 
lohne  Knox,  and  his  complices, 

GiF  lohne  Knox  and  ze  affirmis  zour  felfis  lauchful  be  relToun  of  zour 
fcience,  and  that  ze  ar  permittit  always,  gif  ze  be  nocht  admittit  be  yais 
Kirkis,  quhome  ze  ferue.  Quhy  hef  ze  prechit  manifeftlie  a  gret  errour 
and  fchifme  in  zour  congregatioun,  contending  with  twith  and  nail  (as  is 
ye  prouerb)  fum  Lordis  and  Gentilmen  to  hef  gretumlie  failzeit,  mini-  ^^IJ^^^g' 
flrand  zour  communioun  in  tymes  bypaft  to  thair  awin  houfhald  feruandis 

*  sentence 

and  tenentis  ?  Sen  ye  Lordis  and  Gentilmen  beine"  men  of  fcience,  be  thair  ^^^"K  . 

•'  "  wtheris,  is 

awin  iugement,  in  yat  cafe  wes  permittit  be  thair  faidis  feruandis,  to  that  ^^^^^^'^^ 
office  :  quha  affirmis  yame  felfis  tobe  a  Kirk  of  God.  g^"^- 


36.  Gif  ye  ordinatioun  ofminijleris  he  a  Jacrament. 
QvHY  deny  ze  ye  ordinatioun  of  minifteris  to  be  a  Sacrament  in  Chriftis  Cai.  in  in- 

stit.  de  Sa- 

Kirk  ?  Sen  zour  grete  Maifter  Caluin  grantis  in  zour  contrare,  with  mony  crarnent. 

^      .     ,  .  .  p  Ibidem  de 

wtheris  new  writtaris  m  Alemannie.    Quhidder  hes  it  ye  vifible  figne,  ordine  ecde- 
videlicat,  ye  impofitioun  of  handes,  the  promilEs  of  God  with  the  com-  There  is  na 
mand  (quhilkis  thre  only  ze  think  necelTare  to  a  Sacrament)  expreffit  in  plane, 
fcriptuir  or  nocht  ? 


37.  Of  vnqualifeit  mini/ieris. 

Ze  allegand  zour  felfis,  to  reduce  ye  ordour  in  religioun  according  to  the 
puritie  of  the  writtin  word :  and  nocht  milknawing  alfo,  yat  ye  grete  de- 
cay of  ye  fyncere  religioun  is,  ye  ele6lioun  and  admilfioun  of  ye  vnqualifeit 
and  vnable  minilleris,  as  we  confes  with  zou,  yat  yis  lang  tyme  ye  maift 
part  to  hef  bene  admittit,  mair  throw  auarice,  ambitioun,  or  wthir  carnal 
afFe6lioun  (and  yat  in  punifment  of  the  peple,  yat  God  fa  fufferit)  nor  for  Adum pas- 
godly  leirning,  or  wtheris  guid  propirteis  requirit  in  a  minifter :  and  yair-  widousjs 
throw  fpecialie  all  mifordour  or  abufe,  yat  iuftlie  can  be  allegeit  maift  orthrper 
cheiflie  to  hef  fprung.    Quhy  admit  ze  tobe  zour  Precheouris  and  mini-  ye^faiTpre- 
fleris  in  findry  places  zoung  childring,  of  na  eruditioun,  except  ye  reiding  ^ 

N 


TO  THE  CALUINIANE  PRECHEOURIS. 


of  Inglis  and  fmall  entreffis  in  grammar,  of  na  experience,  nor  zit  haifand 
prseeminence  by  wtheris  of  godly  leuing :  except  ze  call  yat  godly,  to  couet 
a  fair  wyfe,  and  ane  fatt  penlioun,  by  ye  lawis  of  ye  monaftik  lyfe,  quhilk 

].Tira.  3.  findry  of  yame  hes  profeffit?  Sen  S.  Paiill  techis,  yat  men  in  this  voca- 
tioun,  by  mony  wthir  godly  propirteis,  fuld  nocht  be  zoung  of  leirning, 
and  godly  exercife  always  :  bot  potent  to  exhort  and  teche  in  helthful 

Tit.  1.     do6lrine  and  potent  to  repreue  and  conui6l  ye  gainfayaris  of  ye  famin. 


38,  Of  a  new  ordour  of  eldaris, 
1.  Pet.  5.  SiKLYKE  fen  be  ye  name  of  eldaris  in  ye  new  teftament  expreflie  is  meanit 

1.  Tim.  5.  .  .      n  ' 

Bifchoipis  and  Preiftis,  quhilkis  laft  names  ye  Apoflolis  vfeit  nocht  (apper- 
Note.       antlie  to  ye  intent  yat  yai  fuld  nocht  be  eftemit  of  yai  fort  of  Preiftis  and 
Bifchoipis  of  ye  auld  law)  quhois  office  is  expres  to  preche  and  miniftrat 
ye  facramentis.    Quhy  inuent  ze  in  zour  Kirk  a  new  ordour  of  Eldaris, 
Aconfu-    quhome  ze  difcharge  to  vfe  ony  of  the  offices  forfaidis  ?    Silklyke  quhy 

sioun  of  or-  , 

dour  and    committ  ze  to  ye  faidis  eldaris  yat  office,  of  ye  quhilk  ze  haif  na  pouer  : 

auctoritie.  .  p         •    mi  tj  ^  ^^^  •  1  -n 

to  Wit  ye  omce  oi  a  cmiU  magiltrat,  quhilk  pertenis  only  to  an  Emperour, 
or  King,  or  lyke  public  perfones,  or  to  quhome  yai  cheis  conforme  to  our 
Saluiour  fayngis :  Geue  to  Csefar,  yat  pertenis  to  Ctefar,  and  fiklyke  fay- 
ing to  Pylat :  Yow  wald  haif  na  pouer  ouer  me,  except  it  war  geuin  ye 
frome  abuif,  quho  hald  his  pouer  of  the  Empriour.  Quhy  fua  tak  ze  fra 
ye  eldaris  :  quhilk  is  yair  dewtie  and  office,  and  geuis  yame,  quhilk  per- 
tenis nocht  to  yame,  nor  zit  ze  haif  pouer  to  geue  yame  ? 


39.  Of  ye  Pape,  and  gif  afuperior  fuld  he  amangis  ye  Bifchopes, 

Sen  naturalie  be  Godis  prouidence  amangis  fowlis,  fifcheis,  and  beiftis,  in 
euery  cumpanie  is  ane  principal,  as  it  war  fuperiour :  and  fiklyke  amangis 
men  in  euery  Realme,  is  nocht  only  ane  King  or  Queue,  to  quhome  all 
obeys  :  bot  alfo  in  euery  prouince,  fchyre,  citie,  and  hous,  is  ane  principal 
or  fuperior,  as  yair  is  in  euery  craft  almaift,  ane  decane.  Quhy  fuld  it 
nocht  be  fua  in  ye  Ecclefiaftical  ftate,  amangis  ye  Bifchopes,  wtheris  Paf- 
Deut.  17.  touris,  and  minifteris  ?    Sen  in  ye  law  of  Moyfes  God  prouidit  ane  hie 


TO  THE  CALUINIANE  PRECHEOURIS. 


91 


Bifchope,  quliois  fentence  in  controuerfie  of  religioun,  the  peple  fuld 
follow  vnder  the  pane  of  dethe  ?    We  can  nocht  be  afluirit  of  na  fcrip- 
tuir,  yat  ze  alleg-e,  bot  S.  Petir  had  ye  famin  pouer  geuin  figularlie  and 
feueralie  to  him  by  ye  reft,  and  aboue  ye  reft  of  ye  Apoftolis  :  as  we  ar  at 
yis  prajfent  perfuadit,  be  yir  vvordis  of  oure  Saluiour.    Simon  loiia  diligis  lo.  vU. 
one  plus  his?  4^c.    Pafce  ones  meas,  Sfc,    And  that  all  the  reft  of  the 
Apoftolis  wes  numerat  amang  the  famin  ones,  it  apperis  till  ws  in  yir 
wordis  :    Omnes  vos  fcandalum  patiemini  in  me  in  noQe  ijia  :   quia  Matt.  26. 
fcriptum  ejt,  Percutiam  paftorem,  et  dijpergentur  ones  gregis.    And  in 
an  wthir  place  Petirs  a6lorite  aboue  yame  :  Ego  rogaui  pro  te  Petre,  vt 
non  dejiciat  fides  tua  :  Tu  verb  conuerfus  confirma  fratres  iuos,  Quhilk 
pouer  he  apperis  planelie  to  hef  exerceit  amang  ye  Apoftolis  takand  ye  Act.L2.3. 
fpeche  on  him  fpecialie  in  all  conuentionis :  albeit  he  fufferit  S.  lames  Act.  15. 
Bifchope  of  Hierufalem,  to  pronunce  a  fentence  at  his  awin  Kirk,  in  his 
praefence.    And  gif  ony  be  fuperiour  :  quhy  fuld  nocht  ye  fucce^^our  of 
Petir  ?    Knaw  ze  nocht  yat  all  ye  aunciant  Fatheris  attributis  mekle  to 
ye  Kirk  of  Rome  by  wtheris  Kirkis  :  and  alfo  ye  general  counfelis  quhilk 
ze  appreue  ?  As  for  exemple  ze  knaw  yat  S.  Auguftine  confirmis  his  doc-  ^pist.  165. 
trine  fpecialie  contrare  ye  Donatiftis  :  yat  neuir  ane  of  ye  Bifchopes  of 
Rome  till  his  days  (citand  thair  names  to  ye  numbre  aboue  .xxxvj.) 
trowit  wthirways  nor  he  did,  contrare  ye  faidis  heretikis.    Gif  ze  affirm 
ye  Pape  tobe  ye  Antichrifte  :  will  ze  nocht  fchaw  of  quhat  Pape  ze  mein,  Of  ye  name 
gif  ze  fpeik  of  ye  Romane  Pape  ?  or  quhidder  vnderftand  ze  be  ye  Pape, 
all  Bifchopes  ?  for  be  yat  name  we  reid  ony  Bifchope  to  hef  bene  decorit  : 
as  S.  Hierome  writtis  to  S.  Auguftine  Bifchope :  Hieronymus  Prejbyter 
heatijjlmo  Papce  Aiigyjiino  S,    Gif  ze  had  ye  Bifchopes  of  Rome  Anti- 
chriftis  be  reflbun  of  ony  wice  (quhilk  we  intend  nocht  to  defend)  quhilk 
of  zow  is  but  wice,  caft  ye  firft  ftane  at  yame.    Gif  it  be  for  ony  doc- 
trine contrare  Chrifte,  fchaw  it  in  fpeciall  (we  pray  zou)  yat  we  may  fle 
frome  it. 

40.  Of  ye  facrament  of  pennance, 
QvHY  deny  ze  the  Sacrament  of  pennance?  and  quhy  necle6l  ze  to  vfe  at 


92  TO  THE  CALUINIANE  PRECHEOURIS. 


ye  leift  ye  abfolutioun  of  ye  minifter  afoir  zour  communioun  always  ?  Sen 
ye  Apoftolis  wes  inftitut  be  our  Saluiour  with  fick  folennitie  in  that  part 
of  thair  office,  yat  eftir  his  refurre6lioun,  he  blew  in  yame,  fayand  :  Re- 
lo.  20.  fane  ye  haly  gaift.  Quhois  finnis  ze  forgeue,  yai  ar  forgeuin  :  and  quhois 
finnis  ze  retene,  yai  ar  retenit.  And  quhy  diflent  ze  frome  ye  maift  part 
of  Allemannie  in  yat  part  ? 


41.  Of  contritioun,  confejjioun,  and fatisfaStioun, 

QvHY  affirm  ze  yat  contritioun,  confeffioun,  and  fatisfa6lioun,  ar  Papillicall 
inuentionis,  and  callis  ws  Papiftis  for  ye  vfeing  yairof :  and  callis  nocht 
Cypriane  and  ye  Kirk  fen  his  days  Papiftis:  quhois  do6lrine  in  yat  cafe 
we  follow,  as  colle6lit  and  euidentlie  deducit  of  fcriptuiris  ? 

42.  Of  confeffioun, 

GiF  ze  condemne  confeffioun  to  be  maid  to  ye  Preift  of  fpecial  faltis  : 
lo.  20.  quhow  can  he  abfolue,  conforme  to  the  word  of  God,  fum  of  thair  fmnis, 
Cyp.  serm.  and  retene  wthir  nocht  abfoluit,  gif  he  fall  mifknaw  the  fin  ?    Or  quhy 

de  lap,  , 

call  ze  it  Papiftrie,  fen  ye  faid  Martyr  Cypriane  witneffis  it  to  haif  bene  in 
ye  Kirk  of  God  in  his  days  :  and  wtheris  fiklyke  aunciant  Fatheris  eftir 
him  ? 


48.  Of  contritioun. 

Or  quhy  call  ze  contritioun  Papiftrie  ?  fen  na  man  can  haif  forgeueance 
of  his  fmnis,  except  he  repent  with  intentioun  of  amendiment  of  lyfe,  as 
Lu.  13.     our  Saluiour  techis  :  Except  ze  do  repentance,  ze  fall  all  perifs  ? 

44.  OffatisfaStioun  to  God, 

Serm.  de    QvHY  hald  ze  fatisfa6lioun  Papiftrie  ?  fen  Cypriane  with  mony  aunciant 
p^sim.      Do6louris  oft  inculcatis  yis  terme  in  yair  writtingis,  to  the  fentence  vfeit 
and  refauit  at  this  prajfent  in  ye  Kirk  ?    Milknew  yai  trew  ze,  ye  fatif- 


TO  THE  CALUINIANE  PRECHEOURIS. 


9S 


fa6lioun  and  redemptioun  conqueft  till  ws  be  lefus  Chrifte,  as  ye  fall 
ranfoun  to  the  Father,  for  the  finnis  of  all  the  warld  ?    Bot  yis  we  think  Note, 
ze  vvil  not  fay :  for  milknawand  yat  thing*  only :  quhou  culd  yai  be  Mar- 
tyris  of  Chrifte,  yat  is  witneffis  of  ye  veritie  ?    And  zit  yai  fpeik  and  yat 
be  euident  fcriptuirin,  of  a  fatisfa6lioun  requirit  of  our  oboedience  :  as  to 
turn  to  God  in  murning,  fafting,  prayar,  and  ahnus  deid,  with  ftklyke 
worthy  fruitis  of  pennance,  fa  oft  inculcat  be  our  Saluiour  and  ye  Apoftolis 
to  ye  lowis,  with  lik  dolour  and  hauines  quharof  S.  Paull  fpeikis,  2. 
Cor.  7*    Grif  ze  admit  nocht  fatisfa6lioun  on  yis  maner  tobe  maid  to  God, 
and  nocht  to  man  only  :  quhou  vnderftand  ze  yir  fcriptuiris,  Cheritie  i.  Pet.  4. 
coueris  the  multitude  of  finnis  :  Turn  to  me  in  all  zour  hert  in  fafting,  loei.  2. 
fobing  and  greting  :  Geue  almus,  and  all  falbe  clene  to  zou :  And  yat  Luc.  ii. 
Daniel  says  to  Nabuchodonofor,  Redeme  thi  finnis  with  almus  deid.  with  Daniel.  4. 
mony  fiklyke  places  ? 

45.  OffatisfaSiioun  to  men. 

We  defyre  zou  to  fchaw,  gif  ze  think  it  necelfar  to  a  poenitent,  to  the  end 
he  get  remiffioun  of  his  finnis  fra  God,  yat  he  mak  fatisfa6lioun  to  his 
brothir  at  ye  leift,  infafer  as  he  hes  ofFendit  and  rubbit  him  of  his  geris  or 
honouris  :  gif  it  be  in  his  pouer  ?  Gif  ze  dilfent  fra  ws,  fayand,  Na  :  the 
fcriptuiris  ar  ful  of  teftimonies  in  zour  contrare,  as  thir  :  , 

Quha  luuis  nocht,  remanis  in  dethe.  i.  jogj,  3. 

Quha  is  nocht  iuft,  is  nocht  of  God.  Matt.  7. 

Departe  fra  me  all  ze  wirkaris  of  iniquitie.  ^' 

Quhen  thow  ofFeris  yi  gift  at  ye  altar,  and  remembiris  yat  yi  brother  hes 
ocht  aganis  the,  leif  yi  gift  afoir  the  Altar  :  and  pas  and  be  reconcilit  with 
yi  brother  :  and  fyne  cum  and  ofEr  yi  gift.  Quha  luuis  nocht  his  brother, 
quhome  he  feis  :  quhow  fall  he  luue  God,  quhome  he  feis  nocht  ?  Can  a 
man  luue  his  brother,  fa  layng  as  he  nocht  only,  nocht  helpis  him  in  his 
miftar,  bot  contrarie  oprefls  him  be  violence  and  fraud  :  quhilkis  all  to 
our  purpofe  S.  Auguftine  concluidis  in  yir  wordis.  Sin  is  nocht  forgeuin 
(fays  he)  except  it  quhilk  is  tane  away,  be  inftorit  ?  Gif  ze  grant  with  ws 
yat  it  is  necelfare  :  quhy  miniftrat  ze  zour  communion  to  fik  perfones, 


94 


TO  THE  CALUINIANE  PRECHEOURIS. 


losue. 


quhome  ze  knew  perfytlie  to  hef  intromittit  violentlie,  with  wthiris  mennis 
poffeffionis,  and  als  rubberie  of  the  kirk  guidis  :  nocht  only  of  monafteriis, 
quhilkis  ze  imaginat  to  hef  bene  idolatrical,  hot  alfo  of  Bifchopis  faitis  and 
paroche  kirkis,  but  ony  repentance,  fatisfa6lioun,  or  intentioun  of  amendi- 
ment :  quhilk  thing  ze  man  othir  grant  tobe  intromiflioun  with  idolatrical 
geris,  and  fua  yame  and  it  tobe  burnt  togiddlr,  be  ze  law  of  God,  as  efter 
fal  follow  :  or  ellis  tobe  facrilege  war,  yan  commoun  thift.  Of  ye  quhilkis 
it  follouis  confequentie,  yat  yai  hef  failzeit  hauelie  cumand  to  ye  commu- 
nioun,  but  reflitutioun  of  wrangous  geris,  or  intentioun  to  yat  ilk  :  and 
ze  fer  hauiar,  quha  miniftrat  ye  Sacrament  (gif  we  may  fua  call  it  with 
zou)  to  ye  vnuorthy  :  knawand  yame  in  yat  eftate. 

46.  Of  twa  partis  of  pennancey  neulie  fetfurth, 
loei.  2.      Thair  being  fa  mony  thingis  requirit,  to  trew  pennance  or  repentance  : 

Luc.  11.6. 

L      ^'       ^^bing,  mourning  and  teris,  walking,  falling,  prayair  and  almus  deid  : 
Mattb.  5.    with  abftinence  for  a  tyme  fra  mony  thingis  wthirwayis  lefum,  hawy  do- 
lour for  the  foremer  ofFeniTs,  with  firm  intent  of  reneuing  of  lyfe  yairftir 
with  witheris  worthy  fruitis  of  pennance  :   and  fpecialie  fatisfa6lioun  to 
all  men  quhome  we  hef  offendit :  quhy  hef  ze  fetfurth  the  faid  pennance 
fa  obfcuirlie,  appuntting  yairto  twa  partis  only,  quhilkis  ar  fayth  and 
reneuing  of  lyfe,  callit  be  zou  refipifcentia :  fen  fayth  is  na  mair  a  part  of 
Na  v.'oid    pennance,  yan  it  is  of  ony  wthir  vertew,  it  being  ye  grund  of  al  vertew  : 
kow^agane:  and  be  jQ  wthir  name  ye  forefaidis  propirteis  of  pennance  ar  ouer  ob- 
doiourfbr  fcuirlie  declarit.    Perfuade  ze  nocht  heirby  to  mony  vngodli  proud  prse- 
miftit,  &^  fumptioun,  and  vnfuir  fecuritie  of  confcience  ? 


47.  Gif prcefumptioun  vpfpringis  of  the  prcemijfs  or  nocht. 

We  defyre  zow  to  maturelie  confider,  and  anlTuer  till  ws,  quhiddir  it 
cumis  of  zour  licentious  do6lrine  in  necle6ling  and  contemning  yir  thre 
partis  of  pennance  abone  fpecifiit  (as  it  apperis  planelie  till  ws  to  cum)  or 
wthirwyis  :  yat  fmdry  at  yis  prtefent  ar  defcendit  to  fik  beiftlie  ruidnes, 
and  prsefumptuous  fecuritie  of  confcience,  and  fchamelis  prsefumptioun, 


TO  THE  CALUINIANE  PRECHEOURIS. 


95 


yat  yai  ar  nocht  efchame  it,  nocht  to  fatifie  yair  inferiouris  or  brethir,  in 
yair  deuitie  of  dettis  or  fiklyke  :  bot  to  mak  mony  maift  large  promiffs 
and  oblilfinffis,  knit  with  word,  writt,  walx  and  feil,  als  weill  to  fuperiour  Note,  and 

,  eschew. 

poueris  (quhare  yai  dar)  as  to  sequall  and  inferiouris  :  and  nothir  keipis 
nor  intendis  to  keip  ye  famin  :  by  ye  noble  and  faythfull  conftancie  of  our 
noble  Progenitouris,  to  ye  blafphemie  of  Godis  law,  and  to  maift  vile 
fchame  of  our  countre.  Think  ze  nocht  yat  yis  maift  barber  ruidnes,  and 
maift  beiftlie  impietie  of  vnfaythfulnes  to  man,  wald  be  fpittit  at  be  a  low 
or  an  Ethnik,  ze  be  the  ftarkaft  theif  in  Riddifdale  ?  Or  think  ze  fik  per- 
fones  tobe  of  Godis  ele6l,  quha  aucht  to  perfuade  yame  felfis  be  certitude  of 
fayth  (as  ze  teche  neceflar  to  beleue)  tobe  of  the  prsedeftinat  fones  of  God  ? 

48.       concupifcence  in  the  regenerate  he  damnable  Jin. 

Sen  it  is  writtin,  yat  quha  ar  borne  of  God  or  regenerat,  finnis  nocht :  i.  lo.  3. 5. 
and  yat  we  ar  wefchin  fra  our  finnis,  fan6lifiit  and  iuftifiit :  and  alfo  yat  i.  Cor.  6. 
Chrifte  clengeis  his  kirk  (of  ye  quhilk  we  ar  membris)  be  the  lawar  of  Ephes.  5. 
regeneratioun  in  the  word  of  lyfe  :   Quhy  teche  ze  yat  ye  concupifcence 
left  in  ws  eftir  regeneratioun,  for  our  humiliatioun  and  exercife,  is  dam- 
nable fin  ? 

49.  Of  Confirmatioxin, 

Sen  ze  fee  ye  Sacrament  of  confirmatioun  fa  expreflie  vfeit  be  ye  Apoftolis.  Act.  8. 19. 
And  affirm  it  be  Hierome  and  wthiris  Dodlouris,  yat  it  fuld  be  miniftrat 
be  the  Bifchoipis  only  :  quhy  efteme  ze  it  a  thing  of  na  importance  :  and 
bot  a  Papiftical  fuperftitioun  ? 

50.  Of  extreme  miStioun. 

Sen  yat  ye  Preiftis  of  ye  kirk  fuld  cum  to  ye  feik,  vn6l  yame  with  oill, 
and  pray  for  yame  :   As  our  Saluiour  techis  tobe  his  Godly  will,  be  the 
mouth  of  S.  lames  :  quhy  put  ze  it  out  of  the  vfe  of  Chriftianis,  and  nocht  lacob.  5. 
only  depriuis  it  of  ye  name  of  a  Sacrament  ? 


96  TO  THE  CALUINIANE  PRECHEOURIS. 


51.  Of  Matrimonie. 


QvHY  put  ze  Matrimonie  furth  of  ye  numbre  of  Sacramentis  :  fen  it  is 
Ephes.  5.  callit  in  ye  fcriptuir  a  Sacrament.    Will  ze  hald  ye  communioun  tranfla- 

tioun  fals  becaus  ye  Greik  text  hes  (juvarrj^tov  ?  Will  ze  nocbt  grant  yat  yai 
Daniel.  2.  twa  Sacramentis,  qubilkis  ze  fua  cal,  ar  ujVGrriPia,  Mairouer  is  nocbt  Sacra- 

Ephes.1.3.  .      ,      T     .  P     I    1  p 

Coiios.  1.  mentum  in  tbe  Latin  text,  of  als  large  bgnificatioun,  as  ye  wtbir  is  in  ye 
Greik  ?  And  al  fua  qubiddir  gif  Matrimonie  bes  ya  tbre  propirteis,  re- 
quirit  be  zow  to  a  Sacrament  or  nocbt  ? 

52.  Gif  ye  peifonesfeparat  for  fornicatioun  may  mary  wthiris 
perfones  agane,  ye  athir  being  on  lyue, 

QvHAT  baif  ze  for  zow,  tbat  a  mariit  man  or  woman  leuand  ye  wtbir  for 
cans  of  fornicatioun,  conforme  to  ye  fcripturis,  may  mary  an  wtbir  per- 
foun,  ye  firft  party  being  on  lyue  ?    Sen  S.  Paull,  tecbis  yat  a  woman  is 
Ro.  7.      fubdewit  to  ye  law,  fa  lang  as  bir  bulband  leuis  :  and  alfo  be  geuis  ane 
inganadui-  exprcs  commaud  to  ye  innocent  woman  dimittand  bir  *  bulband,  to  re- 
l'^Cof.  7.  mane  vnmariit,  or  tobe  reconcilit  to  bir  bulband  ? 


53.  Gif  ye  harlotis,for  quiiais  caufs  matrimonie  is  violatity  or  adnullit  : 

may  mary  wthiris. 

Mat.  19.7.  Ze  knawand  baly  matrimonie  being  fa  erneftlie  commandit,  indiffobublie 
•l^nd  yat  tobe  keipit,  except  for  cans  *  of  fornicatioun  :  qubat  apperand  relfoun  baif 
buird  only.  Ze  for  zow  (we  appele  to  zour  confcience)  to  admitt  it  a  Godly  law  to 
•  In  Gias-  fuffir  an  barlot  in  bis  wyfes  tyme  lyand  witb  an  wtbir  barlot :  or  a  *  preift, 
oThomi-  or  vnmariit  man,  lyand  witb  an  wtbir  manis  wyfe,  for  yat  caufs  tbe  ma- 
nabie  piac-  ^^j^^^j^  ^^^^  diffoluit  *.  and  tbe  twa  barlotis  tobe  zokit  vp  in  a  prsetendit 

band  of  matrimonie  maift  bonorable  :  as  it  is  pra6lifit  be  zow,  of  fum  of 

our  rennigatt  preillis,  and  wtbiris  as  ze  knaw  ? 


TO  THE  CALUINIANE  PRECHEOURIS.  97 


54.  Of  twa  contrare  lawis  tweclmig  mariage, 

Mairover  quhow  deliuer  ze  zour  felfis  of  the  perplexitie  of  yir  twa  con- 
trarious  lawis  ?  to  wit,  yat  an  adulterar  feparat  fra  his  wyfe  for  fornica- 
tioun,  hes  na  pouer  be  Godis  law  to  mary  agane,  his  former  wyfe  being* 
on  lyue  :  and  on  the  wthir  fyde  ze  permitt  a  man  or  woman,  yat  may*  *na wther 

J  I  J  J      excuis  hes 

nocht  leif  chaft,  to  mary  ?  Alfo  quhiddir  gif  a  man  or  woman  being  lang  rnunkis,&c. 
abfent  fra  yair  paj-ty,  or  haifand  yair  party  impotent  throw  feiknes,  oryairwow 

^1^1  ^  andpromis 

throw  obftinat  mynd  nocht  focial,  and  zit  may  nocht,  as  ze  teche,  leif  chaft,  to  God. 

Nane  is  sa 

may  mary  an  wthir  in  ye  mein  tyme  ?    Gif  ze  fay  na,  be  reffoun  of  yair  ignorant, 

.  *^  .     quha  seis 

former  promiie  and  luue  to  yair  party  :  quhy  will  nocht  ze  Chanounis,  nocht 
Munkis,  Freris,  Preiftis,  Nunnis  keip  the  famin  reull,  for  ye  luue  of  fetterit. 
Chrifte  zour  fpous,  and  promifs  maid  to  him  ? 

55.  Gif  Preiftis  may  mary  efter  yare  promotioun. 

We  nocht  ignorant  in  that  part,  of  the  fcriptuiris  and  hiftoriis,  yat  in  ye  i-  Tim.  3. 
primitiue  kirk,  of  honorable  men  haifand  ane  wyfe,  wes  oftymes  promotit 
tobe  Bifcopes,  Preiftis,  and  Diaconis  :  of  ye  quhilkis  mony  yairefter  turnit 
yair  wyfes  in  yare  fifteris.  And  heirfor  think  we  ye  famin  lefum  as  zit, 
with  an  vniforme  confent.  Bot  quhare  reid  ze  euir  in  the  primitiue  kirk.  Note, 
yat  men  wantand  wyfes,  ye  tyme  of  yair  promotioun  to  yai  offices,  and 
eftir  mariit  but  repreif  and  punifment  of  ye  kirk  ?  Shaw  ane  exemple  gif 
ze  can  ? 

56.  Gif  ye  Preiftis  in  ye  new  lawfuld  he  als  heutifully  as  yai  in  the  auld. 

And  fiklyke  S.  Paull  counfelit  ye  layt  man  and  woman,  to  abftene  fra  yat 

vfe  of  yair  bodyis  till  wthiris  requirit  in  matrimonie,  for  a  tyme,  that  thai    Cor.  7. 

mot  waik  on  prayar  :  quhat  tyme  is  it,  we  pray  zow,  yat  a  guid  Bifchope, 

or  wthir  Paftour,  fuld  nocht  waik  on  prayar,  ftudie,  or  preching  :  and  yat 

he  fuld  nocht  be  rady  to  miniftrat  ye  Sacranientis  ?    And  gif  ye  Preiftis 

in  ye  law  of  Moyfes  (quha  in  yat  tyme  behuifit  to  haif  wyfes,  for  continua- 

tioun  of  yair  tribe  of  Leui :  quha  only  of  yair  natioun  wes  appointit  tobe 

o 


98 


TO  THE  CALUINIANE  PRECHEOURIS. 


mil.  23. 

Hierome 
contra  lo- 
uin.  lib.  1 


Preiftis)  abftenit  fra  yair  wyfes  all  ye  tyme  of  yair  obferuance  in  the  temple, 
Quhy  ye    and  certane  days  afoir.    Will  ze  yan,  yat  ye  Preiftis,  and  minifteris  of 

preislis  un- 

der  ye  law  Chi'iftis  Euan^el,  and  Sacramentis  yairof,  quharein  is  miniftrat  realie  yai 

had  wyfes.  ^ 

graces,  preefigiirat  in  ye  auld  law,  quha  continualie  and  dayly  fuld  waik 
vpone  yair  miniftratioun  :  tobe  les  beutifiil,  and  of  les  cleinnes  of  lyfe,  yan 
Ambros.    ^es  ye  wthiris  ?    And  knaw  ze  noclit  yat  Ambrofe,  Origine,  and  wthiris 
moth.  3.^    pronunces  planelie  vpone  yis  iimilitude  and  conferrence,  yat  the  Preiftis 
Num.  ho-  ^^^^     grace  fuld  leue  in  continual  chaftitie,  fen  yai  fuld  waik  con- 

tinualie vpon  yair  prayar,  miniftratioun  of  the  Sacramentis  and  fiklyke  ? 
Ze  knaw  yat  Achimelech  wald  nocht  geue  ye  fchew  breid  to  Dauid  and 
ap.  19.  j^jg  ffuandis,  quhil  he  knew  yat  yai  war  clene  fra  al  women  thre  days  afoir. 
Gif  fik  honour  wes  hald  to  ye  figuir :  quhat  fuld  be  hald  to  ye  veritie, 
quhilk  is  Chriftis  body,  and  bluid,  daylie  tobe  refauit,  or  miniftrat  in  ye 
Sacrament  be  godly  paftouris  ? 


57.  Of  ye  icow  of  chajiitie. 

QvHiDER  gif  it  be  lefum  or  nocht,  yat  men  of  perfite  aige,  haifand  na 
lauchful  impediment,  to  wow  chaftitie?    And  yat  wow  being  complete, 
gif  it  be  lefum  yaireftir  to  mary,  conforme  to  ye  law  of  God,  or  nocht  ? 
Note.       Gif  ze  think  yat  yai  may :  quhow  vnderftand  ze  yat  place  of  S.  Paul 

l.Timot.3. 

Ipeikand  of  ye  zoung  wedowis,  quha  had  wowit  continence,  yat  yai  had 
yair  damnatioun  for  only  willing  to  mary  :  becaus  yai  brak  yair  former 
promifs.  And  yis  being  trew  of  women  :  quhou  can  ze  religious  men 
abone  fpecifiit,  mary  :  and  efchew  alfo  ye  famin  fentence  ?  Gif  ze  allege 
yat  7iQ  wowit  nocht :  Of  quhat  mynd  enterit  ze  in  zour  religioun  ?  Or 
quhou  fal  ze  defend  zour  felfis  nocht  tobe  hypocritis,  gif  ze  aftri6lit  nocht 
zour  felfis  afoir  God,  to  yat  thing  :  quhilk  mony  ways  ze  profeffit  afoir 
man  ? 


58.  Of  ye  faulis  departit  afoir  Chrijies  afcenjioun,  andfenfyne. 


Sen  fum  of  zour  religioun  affirmis  ye  faulis  of  ye  fatheris,  quha  deceiffit  in 
fayth  afoir  Chriftis  afcenfioun,  to  hef  entirit  yan  to  the  gloir  eeternal,  as 


TO  THE  CALUINIANE  PRECHEOURIS. 


99 


the  Martyris  and  wtheris  iuft  lies  done  fen  fyne  :  and  wtheris  of  zou  A  grete 

r       n  '  1         '  r  ^^        n       schisme  i; 

techeis  yat  nothir  afoir,  nor  fen  fyne,  quhill  ye  day  of  ye  general!  refur-  ye  new 
re6lioun  of  thair  bodyis,  fall  afcend  tliair  :  quliy  cry  ze  noclit  out  ye  ane 
fyde  contrare  ye  wthir  :  or  coniienis  amangis  zour  felfis  on  ye  ane  fyde, 
and  fchawis  zour  deterniinatioun  in  the  mater  corroborat  be  euident  fcrip- 
tuiris  ?  For  of  manly  conie6luris  or  fcriptuiris  thrawin  by  ye  refauit  vn- 
derftanding  yairof,  to  nothir  of  zour  partis  may  we  decline. 


59'  Of  Princis  and  Nohilis  Jepulturis, 
Sen  ye  Prophetis  and  Patriarkis  in  ye  auld  teftament  had  fik  cuir  for  yair  Genes.  24. 

35.  49.  50. 

honorable  fepulturis  :  and  commandit  yat  eftir  yair  deth,  yair  banis  tobe  Exod.  13. 
cariit  furth  of  ye  cuntre  of  ftrangearis  :   And  in  ye  new  teftament  fiklyke  Matth!^27. 
we  reid  nocht  only  of  oure  Saluiouris  maift  honorable  and  magnifik  let  8. 
buriing,  bot  alfo  of  S.  lohne  ye  Baptift,  and  S.  Steuin,  with  wtheris.  And 
all  this  wes  done,  we  ar  afTurit  for  ye  honour  of  ye  bodyis,  in  hoip  of  ye 
refurre6lioun.    We  will  nocht  fpeir  in  aduentuir  ze  be  crabit,  gif  ze  be- 
leue  firmlie  ye  refurre6lioun  with  ws  ?    Bot  fen  ze  aggre  with  ws  in  yat 
beleif :  quhy  hef  ze  diflionorit  fua  ye  bodyis  and  fepulturis  of  the  Princis  Na  low, 
of  Scotland,  and  wtheris  our  noble  Progenitouris,  and  wappit  yair  banis  waidTief 
fchamefullie  furth  of  yair  fepulturis  :  and  maid  alfo  a  filthy  ftable  of  beiftis  pidzeane, 
to  ftrangearis  vpone  our  maift  excellent  Kingis  body,  quha  laft  deceflit  ?  danj!'^ 
Gif  ze  allege  ony  occafioun  of  Idolatrie  at  ye  faidis  fepulturis  :  yat  trifle 
is  na  excuis  to  zou,  except  ze  grant  zour  felfis  mair  ruid  and  barber,  yan 
euir  wes  natioun  vnder  heuin,  ta  tak  occafioun  of  idolatrie,  quhare  nane  is. 


60.  Gif  ye  Kirk  geris  wes  Idolatrical,  and  of  ye  intromijjioun  yairwith. 

We  eiFe6luouflie  demand  zow,  gif  ye  veftimentis,  chaliflis,  and  wtheris  or- 
namentis  in  ye  Kirkis  of  Scotland  wes  Idolatrical,  or  nocht  ?  Gif  yai  war 
nocht,  quhy  techit  ze  yame  fua  tobe,  and  burnt  fum  of  yame  in  teftimonie 
of  zour  do6lrine  ?  Gif  yai  var  pollutit  in  idolatrie  :  quhy  referuit  ze  ye 
beft  part  yairof,  vnburnt  ?  Quhou  can  ze  excufe  zou  nocht  tobe  punifllt 
with  Saull,  quha  fparit  Agag  with  certane  of  his  beft  guidis  contrare  Godis 


100      •    TO  THE  CALUINIANE  PRECHEOURIS. 


1.  Reg.  13.  command  ?  Quhow  will  ze  defend  certane  of  ye  Nobilis  and  Gentlemen 
in  Scotland,  quha  intromittit  with  ye  faidis  Idolatricall  giiidis,  nocht  tobe 
tane  with  ye  famin  geris  togiddir  with  yair  fones,  dochtiris,  horfs,  cattell, 

losue.  7.  and  all  thair  infprayth,  and  tobe  burnt  in  puldre,  be  exemple  of  Achan  : 
quha  committit  only  ye  famin  cryme  (gif  ye  faidis  geris  wes  Idolatrical, 

o  schiris    and  fuld  hef  bene  burnt,  as  ze  hef  techit)  and  yat  mair  lychtlie  yan  yai, 

recant,  and  .       .  J  J  J  J 

saif:  zear  fen  he  committit  his  cryme  quietlie  ?    Bot  God  forbid,  gif  it  be  his  ple- 

bot  men  \     p  n  p    r       •  ' 

it  is  na      lour,  yat  ze  be  the  caus  of  la  feueir  iugement  aganis  our  Nobilis.  Quhow 

schame  for  i    •  r  o  • 

sa  grete  a  deliuer  ze  zow  heirfor,  of  yis  perplexitie  :  bot  othir  ze  man  confes  zour 
ignorance  and  errour,  or  fik  feueritie  tobe  exerceit,  as  faid  is  ? 


61.  Of  ye  heji  geris  tane  away  and  fauld,  and  ye  werjl  referuit. 

The  faid  Achan  being  fa  punifTit,  for  ye  befl;  geris  intromittit  be  him  : 
quhy  iuge  ze  ye  goldin  and  filuir  chaliffis,  and  wtheris  thingis  of  gold  and 
iiluir  :  welwot,  filkis,  and  wtheris  fyne  clathis  :  bellis,  fepulturis,  of  brace, 
leid,  and  fiklyke,  yat  geuis  money  :  to  hef  bene  pullutit  with  Idolatrie, 
and  yairfor  tobe  dellroyt,  and  nocht  ye  auld  and  renin  ornamentis,  Iklate, 
thak,  and  grof  ftanis,  rottin  tymmir  and  fiklyke  ?    Gif  ze  allege  ye  intro- 
mifEoun  and  difpofitioun  of  ye  faidis  guidis,  to  hef  bene  contrare  zour  will: 
Zea.yecaii-  quhy  tcchit  zc  nocht  vnfentzetlie,  contrare  fik  manifeft  facrilege,  and  im- 
zmv^heiJ!    pietie  ?    Or  quhy  admittit  ze  fic  oppin  finnaris,  without  repentance,  and 
and  hand.   fatisfa6lioun,  to  zour  communioun  ? 


62.  Gif  thingis  dedicat  to  God^fuld  he  prophanit  in  wtheris  vfeis. 

GiF  thingis  anis  dedicat  and  fan6lifiit  to  God,  fuld  nocht  be  tranflatit  and 
Leuit.  viL  appropriat  in  wtheris  prophane  vfeis,  as  the  forfaid  hiftorie  of  Balthazar 
Daniel.  5.  prcuis  :  bot  gif  yai  be  dedicat  vngodly  to  God,  aucht  to  be  fan6lifiit  in  a 
Num.  16.  mair  Godly  vfe :  be  exemple  of  the  incenfuris  of  Dathan  and  Abiron  : 
trew.       quhidder  cumis  it  be  zour*  exhortatioun,  or  nocht  ?  yat  mony  defyris  ye 

^  JjcCflll  S  6 

zour  awin   Kirk  landis  anis  dedicat  to  God,  for  fuftentatioun  of  godly  minifteris,  puir 

biddis  zou, 

ftudentis,  and  feble,  and  waik  indigentis,  tobe  appropriat  to  ye  croun,  or 
againssum.  to  ye  firft  fundatouris  pofteritie  ?    Gif  ze  exhort  yame  nocht  yairto  :  * 


TO  THE  CALUINIANE  PRECHEOURIS.  101 


quhy  cry  ze  nocht  out  vpone  yair  wickit  confait,  and  als  manifeft  facrilege 
of  wtlieris  :  and  aduertiflis  yat  ye  Prophet  incallis  ye  wrayth  of  God  on 
yame  :  quha  fays,  Lat  ws  poffeid  be  hseretage  ye  fan6luarie  of  God  ?        Psai.  82. 


63.  Of  traditionis  vnwrittin  :  and  Jirji  exemple  of  certane  folennit  days. 

Sen  ye  Apoftill  S.  Paull  commandit  in  findry  places  his  traditionis  tobe  2.  Thes.  2. 
keipit,  als  weil  ye  vnwrittin,  as  ye  writtin.    And  S.  Auguftine  fiklyke  af-  Aug.adia- 
firmis  that  to  difpute  of  thai  thingis  vniuerfalie  obferuit,  gif  yai  fuld  be  SmL" 
keipit,  or  nocht :  tobe  mail!  infolent  niadnes.    Exemple  he  geuis  of  the  he  is  blind, 
zerly  celebratioun  of  the  Pafche  day,  of  our  Saluiour  afcenlioun,  and  doun  yame^nocht 
cuming  of  the  haly  gaift,  onlyke  manere  zerlie  tobe  celebratit.   Quhy  abo-  beiiVto 
life  ze  ye  folenniteis  of  ye  faidis  days  with  fiklyke,  and  all  wthir  ordour   ^  *^  "  * 
of  that  fort  vniuerfalie  obferuit :  as  zuil  day,  Circumcifioun,  Epiphanie, 
Lentren. 

64.  Of  ye  mixing  of  ye  Lordis  coup  with  wattir  and  wyne  afoir  ye 

fandificatioun* 

TjY.  knawand  yat  our  Saluiour  fched  wattir  and  bluid  in  ye  myfterie  of  our 
redemptioun,  and  yat  ye  Lordis  coup  with  wattir  and  wyne  tobe  fan6lifiit  ^p^s-  3. 
in  ye  Sacrament  is  prsefigurat  in  the  auld  teftament  in  mony  places,  as 
Cypriane  preuis  maift  largelie  and  ernefllie  :  quho  affirmis  alfo  that  ye  Quhow 
Lord  commandit  ws  to  mixt  ye  famin.    Quhy  detredl  ze  and  rebukis  ws  lie  putds 
catholikis  for  ye  obferuatioun  yairof.    And  will  nocht  blaw  out  zour  in-  Hay^ir^^ 
dignatioun  vpone  ye  Martyris,  Cypriane,  Irinseus,  Fabiane,  Euariftus,  Al-  Cyprlan. 
exander,  Auguftine,  and  mony  wtheris  Do6louris,  quhome  as  witneflis  of  t^iii  of\is 
the  veritie  we  follow  in  this  parte  ?    Bot  fen  ze  do  nocht  fa  :  appere  ze 
nocht  to  fchuit  out  zour  malice  contrare  ws,  and  nocht  contrare  that  quhilk 
ze  had  an  errour  ?    And  ar  ze  nocht  contrare  ye  fcriptuir,  acceptouris  of 
perfones  ? 

65.  Of  the  Sounday. 


bulk. 


GiF  ze  admit  na  traditioun  vnwrittin  :  quhy  ar  ze  fa  bauld  contrare  zour 


102  TO  THE  CALUINIANE  PRECHEOURIS. 


Be  yir  vj.  do6lrine,  and  manifeft  fcriptuiris  apperinglie  alfo,  to  celebrat  zour  Sabbaoth 
tiounis  foi-  day,  with  ws  catliolikis,  on  ye  Sounday :  and  nocht  with  ye  lowis,  on  ye 

lolling  al  J  J  J  J 

ye  ground  Saterday  ? 

of  yare  doc- 
trine is 
doung  in  ye 

yame  sdfis  ^fu^  naiJies,  perJoTzes,  and  trinitie. 

conuict  of 

errour  •  n  •^^  i  •       i  n 

agains  yair  Mairouer  gif  ze  Will  appreue  na  thing  bot  exprellie  writtin,  quhou  will 
trine.       ze  anffuer  contrare  an  hseretik  denyand  wickitlie  ye  Father,  ye  Sone,  and 

For  al  yir  ,  , 

thingis      ye  haly  Gaift,  tobe  callit  godly  and  dewly,  thre  perfones,  and  ye  haly  tri- 

TlOCllt  GX"  • 

presiie,  nitie  ?  Alfua  quhidder  admitt  ze  and  appreuis  the  famin  names,  or  nocht  ? 
apprelier  gif  ze  appreue  yame  :  quhou  eftabilife  ze  zour  do6lrine,  fen  yai  names 

ahvaysmth  ar  nocht  writtin  expreflie  in  fcriptuiris  ? 

ws.  Bot 
take  tent 
to  yair  taill. 

67.  Of  ye  forme  Gloir  to  ye  Father,  etc.  in  end  of  euery  Pfalme. 

QvHY  vfe  ze  to  fing  with  ws  Catholikis  at  ye  end  of  euery  Pfalme  :  Gloir 
to  ye  Father,  to  ye  Sone,  and  to  ye  haly  Gaift.  As  it  wes  in.  &;c.  fen  yat 
godly  forme  wes  only  commandit  tobe  foung,  in  yat  place,  be  ye  Pape 
Damasus  :  in  ye  rebuke  of  heretikis  ? 


68.  That  irifantis  fuld  he  haptizit  contrare  the  Anahaptiftis, 

SiKLYKE  quhat  hef  ze  for  zou  expreflie  writtin,  to  conui6l  ye  Anabaptiftis 
Orig.  inca-  crrour,  denying  that  bairnis  in  thair  infancie  fuld  be  baptizit  ?  For  Ori- 
i?om.  "  gene,  Auguftine,  and  alfo  the  Lutheranis  lenis  in  this  mater  rycht  wechty, 
d^oriXe'  to  the  Apoftolik  traditioun,  and  vniuerfal  obferuatioun  of  the  haly  catho- 
23!'        lik  Kirk. 


69.  Of  fa  mony  Euangelis,  Epijlolis,  ^c,  in  ye  new  tejiament. 

Alsua  quhat  fcriptuir  hef  ze  for  zou,  to  refaue  fa  mony  Euangelis,  and 
Epiftolis  in  the  new  teftament,  as  ze  do  :  and  nane  ma  ?    Gif  ze  allege  ye 
Contra      vuiuerfall  confent  of  all  aiges  fen  Chrifte,  and  ye  au(Sloritie  of  Godis  Kirk, 
cap.  5. '  to  appreue  ye  veritie  yairof  :  as  S.  Auguftine  dois  planelie  in  ye  famin  ma- 


TO  THE  CALUINIANE  PRECHEOURIS.  103 


ter.  Quhy  refaue  ye  noclit  the  vniuerfal  interpretatioun  of  the  faid  Kirk 
fen  Chriftis  afcenfioun,  in  all  materis  of  controuerfie,  and  ordour  tobe  ob- 
feruit  in  vnitie  and  peace  ? 

70.  My  copie  heir  wantis  ane  quajftioun  in  yis  place,  anentis  ye  figne 
of  ye  croce  :  quhilk  ye  Reidar  may  haif  in  ye  writtin  copiis  at  hem. 

71  •  Ofquhat  traditionis  we  fpeik. 

We  fpeikand  of  traditionis  meanis  nocht  to  compell  ony  man  to  refaue 
ony  thing  contrare  ye  fcriptuiris,  nor  zit  yai  ritis  vfeit  in  diueris  kirkis, 
albeit  aggreing  with  ye  fcriptuir :  fer  les  heirfor  fuperftitioun,  or  ony 
abuiffis  onyways  croppin  in  religioun  :  hot  meanis  be  traditionis,  the  trew  Note  di- 

.  ^  ligentlie 

vnderfianding  of  the  word  of  God  :  and  thai  thingis  vniuerfalie  taucht  and  Christiane 
obferuit,  be  all  catholikis,  fen  the  days  of  the  Apoftolis.    Bot  giue  ze  ap-  1.  Tim.  6. 
preue  nocht  ye  famin  with  ws,  bot  inuentis  a  new  fenfe  yairof  contrare  the  tin,  Depo- 
former  mynd  of  our  fatheris  :  and  ftudijs  fiklyke  to  abrogat,  and  abolife  todi, 
ye  vniforme  ordour  in  religioun,  als  weill  of  ye  facramentis,  as  of  wthir 
godly  ritis,  albeit  maift  cleirly  aggreing  with  the  haly  fcriptuiris  :  and  fpe- 
cialie  yais  vniuerfalie  obferuit,  be  all  catholikis,  to  yis  our  aige  :  quhow 
can  ze  excuifs  zour  felfis  of  ye  impietie  of  fchifme  and  diuifioun,  and  fra 
manifeft  defe6lioun  fra  the  Kirk  of  God,  and  nocht  tobe  ye  werray  Sones 
of  the  Antichrift,  fawand  fchifme  and  diuifioun  in  Godis  Kirk,  and  con- 
trare ye  manifeft  Scriptuir  and  promifs  of  our  Saluiour  :  denyand,  euir  to 
hef  bene  an  haly  Kirk  afoir  zow  ?    And  gif  ze  prsefer  zour  awin  witt  and 
iugement  to  all  wtheris  (quhilk  God  forbid)  feikand  thairby  a  glorious 
titill,  by  the  gloir  of  God  :  quha  promittit  to  fend  his  Prophetis,  Doc- 
touris,  and  Euangeliftis  to  the  confummatioun  of  his  San6lis  :  quhow  fall 
ze  nocht  iuftlie  be  reputit  (quhilk  gratious  God  in  zow  mot  flay)  ye  chil- 
dering  of  arrogance,  and  ye  warray  Sones  of  Belial  ? 


72.  Of  ye  inuijihle  Kirk, 
Gif  ze  appreue  na  kirk,  to  ye  quhilk  ze  may  alfent,  except  an  imaginat  in- 


104 


TO  THE  CALUINIANE  PRECHEOURIS. 


the  kiue'of  "^^^^^  ^^^^  (quhilk  ze  hef  begit  fra  Luther)  quhilk  wantis  Eris  to  heir  : 
Christe  ye  quhow  fall  ze  fchaw  zour  compliant  to  the  kirk,  conforme  to  our  Saluiour 

auctour  of  *  ' 

Maf  is    ^^^^^^^'^^  ?  wantis  toungis  to  fpeik,  and  handis  to  writt  (as  it 

man  want  of  neceffitie,  gif  it  be  inuifible)  quhow  can  it  be,  as  S.  PauU 

1.  Tim.  3.  techis  it  tobe,  je  pillar  and  firmament  of  veritie  ?  Albeit  ye  ele6l  of  God 
ar  knawin  to  him  only :  zit  quhow  can  yai  be  inuifible  to  men  :  fen  it  be- 
huifis  yame  tobe  techit  be  men,  refaue  the  Sacramentis  be  men  ?  or  wthir- 
wajs  quhou  can  yai  be  of  Godis  kirk  ?  Quhy  inuent  ze  fik  a  terme  as  in- 
uifible, nothir  expreffit  in  fcriptuir,  nor  refauit  be  aunciant  fatheris  :  and 
fettis  ye  famin  furth  as  an  article  of  zour  beleif  ?    Will  ze  nocht  confes, 

Matth.  13.  yat  in  ye  kirk  of  God  ar  bayth  guid  and  euill,  expreffit  in  the  Euangell, 

Ephes!  5.^  be  ye  fimilitude  of  quheit  and  fitcheis,  guid  fifchis  and  euill  in  ane  nett : 
fua  yat  ye  guid  in  the  battell  throw  tentatioun  may  fall,  and  ye  euil  throw 
trew  pennance,  may  ryfe  agane  to  grace  ?  Or  quhiddir  imaginat  ze  zour 
kirk  tobe  inuifible,  to  mair  efalie  perfuade  yairthrow  an  vnitie  in  all  god- 
linefs  ?  Or  (as  mony  fupponis)  to  ye  end  yat  ze  and  zour  priuat  opinioun 
be  nocht  iugeit  be  men  of  fuperiour  poueris  ?  Gif  ze  perfuade  ony  God- 
lines  or  vnitie  yairby  :  be  quhat  meanis,  or  maner  we  pray  zow  ?  And 
quhow  can  ze  yairthrow,  onyways  efchew,  nocht  tobe  iugeit  of  fuperi- 
ouris  of  ye  kirk  ?  fen  ze  neid  obey  yame  in  all  Godlines  :  albeit  yai  in 

i.Pet.  3.   thame  felfis,  be  wickit :  fen  na  pouer  is  bot  of  God.    Ferther  gif  God 

Rom.  13.  .  nil 

Deut.  17.  prouidit  amangis  the  lowis  an  vndoutit  ordinance,  yat  all  dout  and  contro- 
uerfie  in  religioun  amangis  yame  mot  be  decidit :  hes  he  les  cuir  of  ws, 
quhome  he  hes  bocht  alrady  with  ye  precious  bluid  of  his  only  Sone,  fa 
feruentlie  commendand  ws  peace  and  concord,  yan  of  yame  :  yat  it  may 
be  lefum  to  euery  ane  of  ws,  to  adhere  to  his  awin  imaginatioun  and  phan- 
tafie,  but  ony  iugement  or  punifment  of  our  fuperioris  ? 


73.  Gif  a  ivoman  may  heir  fuperioritie  of  a  Realme,  Prouince,  <Sfc. 

Rom.  13.   Ze  nocht  mifknawand  yat  we  all  ar  maift  ftrytlie  commandit  in  ye  fcrip- 
1.  Pet.  2.  tuiris,  tobe  fubmittit  and  obedient  to  ye  hie  poueris  :  of  ye  quhilkis  we 
beleue  our  lauchful  King,  or  Queue  tobe  Principal  in  ye  ciuill  eftate,  as 
ye  cheif  Bifchope  in  the  Ecclefiaftical  gouernraent :  Quhy  alTent  ze  to  ye 


TO  THE  CALUINIANE  PRECHEOURIS.  105 


furthfetting"  of  certane  feditious  buikis  :  quharein  is  denyit,  that  a  woman 

may  beir  au6torite  of  ony  Realme,  Prouince,  or  citie  ?    Sen  we  reid  maift  ludic.  4. 

g-odly  women  to  hef  had  fik  au6lorite  :  as  the  prophetife  Debora.  We 

reid  ye  Quene  of  ye  South,  be  our  Saluiour  gretumlie  commendit,  for  ye  Luc.  ii. 

vifiing  of  Salomon.    We  reid  fiklyke  of  ye  Quene  of  Candace,  quhois  Act.  8. 

Eunuch*^  wes  baptizit  be  Philip.   Quhare  for  flew  ye  wyckit  Quene  Atha- 

lia  ye  Kingis  pofl;eritie,  and  it  had  nocht  bene  ye  law,  yat  a  woman  micht  4.  Reg.  ii. 

beir  au<Slorite  :  as  fclio  regnit  feuln  zeris  ?    Gif  ze  affirm  yat  a  woman 

may  nocht  fucceid  to  hir  fatheris  hseretable  landis  :  Moyfes  pronunceis 

planelie  in  zour  contrare  :  admittand,  and  commandand  alfua  ye  dochtiris 

of  Salphaad,  to  eniofe  but  impediment  yare  fatheris  ha^retage  in  ludsea.  Num.  27. 

And  quhat  is  ony  Realme,  or  Prouince  in  Chriftianitie,  hot  as  a  part  of 

ludsea,  be  ye  quhilk  is  fignifiit,  ye  haill  kirk  of  God  :  profefling  trewlie  Note. 

Chrifl:e  lesus,  fubdeuit  to  ane  God,  ane  King,  ane  Lord,  and  ane  Law  ? 

Quhare  mentioun  is  maid  in  ye  fcriptuir,  yat  a  woman  may  nocht  haif  do-  1.  Cor.u. 

minioun  aboue  man  :  is  nocht  yat  meanit  only,  of  a  mariit  woman,  and 

hir  huilband  :  except  ze  will  euiry  Lady  in  ye  land,  tobe  fubdeuit  to  hir 

awin  cuik,  or  horfhoj  ?    Gif  ze  deny  zow  to  affent  to  the  faidis  prophane 

buikis :  quhy  cry  ze  nocht  out  in  zour  prechingis,  aganis  fa  manifefl;  im- 

pietie,  trelfonable  feditioun,  quhilk  alrady  intendis  extreme  deftru6lioun 

of  yis  Realme  ? 


74.  Quhat  cumis  of  the  misknawing  of  the  Souerane,  and  Bifchopos. 

Gif  ze  can  nothir  alTuir  ws  of  zour  lauchfull  Bifchopis  and  wthiris  mini-  Note  yii 
lleris,  nor  zit  knawis  zour  lauchful  Souerane,  quhome  ze  audit  nixt  God  ?apitl^/ 
maifl;  humelie  obey  :  quhow  can  ze  affirm  zou  to  haif  a  kirk  :  or  defend 
zour  conuenticulis  fra  a  Babilonical  confufioun,  and  Diabolical  mifordour 
forefpokin  be  the  Prophetis,  to  the  wickit  peple  reprobat  of  God  on  yis 
manieir,  Sedehunt  multos  dies  fine  Rege,  fine  Lege,  fine  Principe,  fine  Ose.  3. 
Sacerdote  et  Dodore,  fine  Sacrificio  et  Altari,  ^c,  s.Parai. 

p 


106  TO  THE  CALUINIANE  PRECHEOURIS. 


75.  Gifthe  hodyis  falhe  all  alyke  glorijiit, 
Ha,ha,haid  It  being"  fa  expreflie  fchawin  to  ws  in  fcriptuiris,  that  euery  man  fall  re- 

yair.  vvald  ^        r  ^  c 

ze  confound  faue  rewarde  of  God,  conforme  to  his  wirking  in  his  body  heir :  quhy 

also  ye  or- 

dour  in     teche  ze  yat  euery  body  of  the  lull  in  the  refurre6lioun  falbe  alyke  beu- 

licuin  ^ 

tifull  and  glorifiit !  fen  the  guidnes  of  God  fall  reward  the  hail  man,  in 
2.  Cor.  5.  body  and  faul  :  and  in  nocht  in  faull  only.   The  difference  of  the  reuarde 

2.  Cor.  9.  .  ^ 

is  mair  exprelTit,  yan  we  neid  to  proue  the  famin.     As,  quha  fawis 
fcairflie,  fall  cheir  fchairflie  :  and  as  a  flerne  differis  fra  an  wthir  fterne 
1.  Cor.  15.  in  brychtnes :  fua  falbe,  fays  S.  Paul,  ye  refurre6lioun  of  ye  deid. 


76.  Gif  all  kynd  of  images  and  Jimilitudes,  he  forhiddin  he  the  fecund 

command, 

GiF  ze  vnderlland  be  ye  fecund  prsecept,  as  ze  diftin6l  yame,  na  image 
nor  fimilitude  of  ony  thing,  tobe  maid  abfolutlie  :  quhy  permitt  ze  but  re- 
preif,  the  nobilis,  and  gentlemen  of  zour  congregatioun,  to  haif  images  or 
figuris,  of  beiftis  and  fiklyke,  in  yair  armi  ?  And  quhy  beir  ze  zour  felfis 
gold,  and  filuer  in  zour  purlfs  quhareupon  ar  images  and  figures  ?  And 
gif  ze  allege  fiklyze  tobe  lefum,  bot  nocht  tobe  put  vp  in  ye  temple  of 

3.  Reg.  8.  God  :  quhow  wnderftand  ze  that  part  of  the  Scriptuir,  quhar  Salomon  is 
Keid  that  grctumlic  commcudit,  for  the  biging  of  the  temple  of  lerufalem  :  quharein 
be^nocht^  he  gart  mak  fmdry  images  and  fimilitudis :  as  of  the  Angelis,  Cherubin, 
norzit"^  of  lyouis,  oxiu,  and  wthiris  thingis?  Will  ze  haif  the  hail  kirk  of  God  of 
impute  a  les  au6lorite,  yan  wes  Salomon  him  allane  :  quha  bayth  fet  vp  images  in 
kfrk  of^^    the  temple  of  God,  without  the  expres  writtin  word  of  God  ?    Gif  ze 

4.  Ve.  18.  anlfuer  heirin  tweching  the  abuilTs,  quhilkis  we  wald  glaidlie  war  put 

away,  be  exemple  of  ye  bralin  ferpent  caifin  doun  be  Ezechias  :  quow 
can  zour  anlTuer  be  of  ftrenthe,  or  to  purpofe?  or  quou  can  ze,  be 
relToun,  condemne  of  Idolatrie  all  our  elderis,  for  the  vpfetting  of  images 
of  Chrifte  crucifiit,  of  his  martyris  and  of  ye  reft,  mair  yan  Salomon  ? 
Sen  nothir  of  bayth  intendit  ony  abufs  eftir  tocum  yairof  ?  And  gif 
ze  abolife  all  thing  yat  is  abufit :  quhat  thing  fal  ze  leue  nocht  aboliflit? 
nocht  ye  haly  fcriptuiris  felf :  quhilk  heretikis  hes  euir  abufit,  thrawingye 


TO  THE  CALUINIANE  PRECHEOURIS. 


107 


famin  in  defence  of  yair  fals  opinionis :  as  did  ye  deuil^'and  ye  lowis,  con- 
trare  Chrifte. 

77.  Gif  we  may  incal  ye  fandis  to  proy,for  ws  hut  Idolatrie, 

Ze  confeffing-  with  ws,  as  we  ar  informit,  yat  all  the  membris  of  Chriftis 
myftical  body,  quhilk  is  his  haly  kirk  :  ar  defyrous  and  glaid  alfo  of  ye 
helthe  and  profperitie  of  wtheris :  and  prayis  to  our  heuinly  father  for  ye 
famin  to  ye  indigent  yairof :  als  weill  ye  Angelis  and  San6lis  in  heuin  for 
ws  on  erd  in  yis  battell,  as  ye  godly  on  lyue  for  wtheris  :  hot  ze  deny  yat  OHg.  m 
we  may  incal  the  Angelis,  and  Sanctis  in  heuin  to  yat  effe6l,  but  ye  Chrys.  ad 

populum 

cryme  of  Idolatrie  :  ane  pronunceis  vs  manifeft  Idolatouris  gif  we  fua  do  :  Antiochic.^ 
quhy  condemne  ze  nocht  of  Idolatrie  fiklyke  Origene,  Chryfoilome,  Hie-e^"ii.  Tes. 
rome,  Auguftine,  Bafill  with  mony  wthiris,  quhome  ze  knaw  to  hef  in-  Kieron. 

V}  Epitap, 

callit  ye  fan6lis  afoir  yame  departit,  as  we  do  at  yis  prsefent  ?    And  gif  ze  Paul 
allege  yat  the  fan6lis  heiris  ws  nocht :  be  quhat  fcriptuir  preue  ze  zour 
allegeance  ?    Knaw  ze  nocht  yat  ye  Angelis  ar  blythe  for  ye  weilfair  of  August,  de 

c^  ^    '  IT  cognitione 

man  m  erthe  ?    And  knaw  ze  nocht  yat  our  Saluiour  pronunces  planelie  ter«  t7V«, 
yat  ye  fan6lis  depertit  heirfra,  falbe  *  alyke  and  aequal  to  ye  Angelis  ?   Or  Basiiius  in 
quhow  may  ze  affirm  the  Angelis  and  San6lis,  tobe  of  les  knaulege  yan  •  iiar.  12. 
the  deuilis,  quhome  ze  grant  to  knaw  our  doingis  ? 


78.  Gif  ony  tempor all  pane,  remanis  to  a  penitent  refauit  to  mercy, 
and  of  prayer  for  yame  departit, 

Mairouer  quhat  fcriptuir  haif  ze  for  zow,  to  affirm  fa  bauldlie  :  yat  quhow  Awa  with 
fone  as  a  linnar  is  refauit  in  ye  fauour  of  God  to  mercy,  yat  all  temporall  munioun  of 
pane  is  alfo  dimittit  to  him  :  for  ye  quhilk  cans  ye  faulis  of  ye  Chrillianis,  meane  yai : 
fay  ze,  yat  ar  departit  in  grace  :  neidis  nane  of  our  prayaris,  or  wthir  fup-  fromeheuin 
port.    For  othir  yai  depart  in  grace,  and  fua  immediatlie  to  ye  heuin  :  or  noiTa!nct: 
ellis  in  ye  wrayth  of  God,  and  fua  (as  we  grant  with  zow  in  yat  cafe)  be     of ' 
paffis  to  ye  hell.    Bot  quow  wnderftand  ze  it,  yat  is  writtin  Num.  14.    I  theris^^no'r 
haif  forgeuin  yame  according  to  yi  word,  fays  God  to  Moyfes  prayand  for  be  wsfuii' 
ye  peple.  Nochtyeles  it  follouis  of  ye  grete  punifment  temporall,  yat  nane  hdpk.^ 


108  TO  THE  CALUINIANE  PRECHEOURIS. 


Num.  14.  of  ye  peple  yat  paflit  furth  of  ^gipt  abone  .xx.  zeris  auld,  fuld  entir  in  ye 
%^15.  land  of  promiflioun,  except  lofue  and  Caleb  ?  Quhow  wnderftand  ze  ye 
grete  tribulatioun  and  fcurge  yat  come  to  Dauid  and  his  houfs,  for  his 
linnis  eftir  he  wes  reffauit  to  mercy?  Quhat  meanis  ye  forrouful  punif- 
4.  Reg.  21.  nient  of  ye  houfs  of  Manaffes  to  ye  fourt  generatioun  for  his  offences,  eftir 
2^Parai.33.  wcs  rcfauit  to  mercy :  nocht  only  in  tyme  of  his  wickit  offpring  :  bot 
Hiere.  lo.  ^^^^  ^^^^^  maift  godly  king  lofias  his  oy,  it  is  writtin  :  yat  ye 

Note.       Lord  wes  nocht  turnit  fra  his  wrayth  and  indignatioun  contrar  luda  for 
ye  finnis  of  Manaffes  ?    Ze  grantand  alfo  yat  in  baptim  all  fmnis  ar  for- 
geuin,  confes  ze  nocht  yat  the  miferie  and  ye  dethe  fiklyke  yat  followis 
eftir  to  ye  infant,  afoir  ony  a6lual  fin,  is  the  temporal  punifment  for  fm  ? 
Ro.  6.      Sen  S.  PauU  techis  yat  ye  reuard  of  fin,  is  dethe.    Gif  we  heirfor  alTuirit 
Hiero.  in    be  Godis  word,  yat  he  chaftiffs  all  fone  quhome  he  relfauis,  limitatis  nor 
Aug.  in  U-  determinatis  nocht  ye  wifdum  of  God  be  our  phantafie  :  quhen,  quhare, 
]nETd!u'  or  quhoumekle,  heir,  or  efter  yis,  as  it  plefTs  his  godly  fatherheid,  iuftlie 
de'ciui.^dei  to  puucis  ws  tcmporalie bot  with  Hierom,  Ambrofe,  and  Auguftine, 
AposT'^'   with  the  reft  of  Godis  Kirk,  prays,  and  delis  almus  deid  for  the  faulis  of 
^u!vaknt.  the  faythfull  departit :  quhy  cal  ze  ws  heirfor  Papiftis  ?  fpecialie,  fen  it  is 
-^Thlldof.    writtin  yat  it  is  a  haly  and  helthful  thing,  to  pray  for  yame  departeit,  yat 

2.  Mac.  12.  ^^j^^         y^j^  ^^^^j^ 


79.  Of  fajling  at  certane  tymes, 

Exod.  24.  Fasting  in  all  aiges  fa  gretumlie  commendit  be  God,  as  it  is  patent  of 
lotf  a      Moyfes,  Helias,  ye  Niniuitis  and  alfo  be  S.  lohne  Baptift  and  his  difciplis, 

Matt.  3.  4.  .  .  .... 

'  pra6tifit  alfo  be  our  Saluiour  felf  (quhois  doingis  till  ws  fuld  be  a  reull  of 
leuing,  fa  fer  as  we  may  follow)  be  quhome  it  wes  forefpokin  yat  his  dif- 
Matt.  9.  ciplis  fuld  faft  in  yai  days,  quhen  yair  fpous,  quhilk  wes  him  felf,  fuld  be 
tane  fra  yame  :  Quhiddir  gif  the  kirk  of  God  heirfor,  obferuing,  zerlie 
abftinence  fourty  days  in  the  lentrene,  and  oukly  on  the  fryday  quhen  he 
fufferit,  and  on  wodinfday  generalie  in  the  Orient  kirk,  quhen  he  wes  fauld: 
as  maift  commonly  on  the  faterday  in  the  Occident :  wes  gilty  of  Idolatrie 
or  fuperftitioun  yairthrow  ?  Quhiddir  gif  ye  primitiue  kirk  obferuit  ye 
famin  voluntarie,  fen  ya  war  maift  feruentlie  geuin  at  yat  tyme  to  al  godly 


TO  THE  CALUINIANE  PRECHEOURIS.  109 


exercife,  or  be  command  of  yair  Bifchopis  :  trewith  it  is  yat  yai  faftit  ye  Consider 

.  ,  ^  ye  historic 

famin  maift  fl;ri6llie,  nocht  only  as  it  apperis,  fra  fleiche,  bot  fra  wynis  and  ofSpiddiou 

obiectit  to 

al  Weill  nuriffing  meitis  and  drinkis  :  of  ye  quhilk  failing  remanis  now  wscatoiiks. 
only,  the  memorial  yairof  to  abftene  fra  flefche.   Heirfor  gif  ye  peple  now  li.  i.ca.io. 
being  bent  and  prone  to  all  licentious  leuing,  contemnis  bayth  ye  les  and 
ye  mair :  quhy  exhort  ze  yame  to  brek  yat  fmall  memorie  of  abftinence 
fra  flefche,  ye  tymes  forfaid  ?  And  nocht  erar  fpurris  yame  to  ye  fl:ri6l  ab- 
ftinence maift  godly  of  ye  primitiue  Kirk  :  nocht  only  for  caufe  of  ye  com-  ^j^j^^'^^^ 
moun  weil,  as  ze  callit :  bot  for  godly  exercise  :  as  ye  Kirk  vfeit  ye  famin 
befoir  ?   Siklyke  fen  ye  peple  fuld  obey  yair  fuperiour  in  all  lefum  thingis  : 
quhy  caufe  ze  difobedience  to  yame  in  yis  mater  ?    Sen  lofaphat,  King 
Saull,  ye  King  of  ye  Niniuitis,  with  mony  wtheris  commandit  liklyke  faft- 
ing,  and  nane  durft  difobey  :  infamekle  yat  Saull  wald  hef  flane  his  maift 
deirbelouit  Sone  lonathas  for  breking  the  famin  command  :  nocht  wil-     ^^s- 1^- 
linglie  nor  wittinglie,  bot  in  ignorance  ?   Quhy  obeyt  ze  nocht  zour  felfis,  Note, 
ye  laft  lentrene  tyme,  zour  Magiftratis  commandand,  at  zour  deuife  and 
counfel,  abftinence  fra  flefche  certane  days  ?    Gif  ze  allege  in  yis  mater, 
contrare  ye  fafting  of  ye  Kirk,  ye  fayngis  of  S.  Paull :    All  thingis  ar 
clene  to  ye  clene.  And  quhare  he  propheciis  of  ye  hseretikis,  yat  fuld  for-  J^^j^}-  ^ 
bid  mariage  and  eiting  of  certane  meteis.    We  think  that  abfurditie  neidis 
na  confutatioun,  bot  ye  exemplis  abone  fpecifiit :  fen  yai  hseretikis  ar  al- 
rady  cummin  in  ye  primitiue  Kirk.  TatL 


Nicholaite. 
Manichai. 


lani. 


80.  Of^e  monaftik  lyfe, 

Na  man  of  mein  reiding  doutand  ye  Monaftik  lyfe  in  ye  primitiue  Kirk 
to  hef  bene  in  grete  exiftimatioun  :  as  findry  werkis  of  Hierome,  Auguf- 
tine,  Chryfoftome,  Bafill,  and  wtheris,  in  commendatioun  thairof,  may  be 
fufficient  witnefling  :  quhy  reiect  ze,  and  difpyflis  ye  famin  indilferentlie 
as  fuperftitious,  or  Idolatrical :  fen  it  hes  the  grund  and  deip  ruitis  in  ye 
fcriptuir,  be  exemple  of  Helias,  Helifseus,  S.  Johne  ye  Baptift,  and  yair  sReg.  &4. 
difciplis :  be  exemple  alfo  of  mony  disciplis  of  Chrifte,  quha  fauld  yair  ^' 
geris  and  landis  at  his  counfel,  yat  yai  mot  be  perfyte  and  follow  him  : 
and  kaift  ye  prices  yairof  at  ye  difciplis  feit.    For  ye  defrauding  of  ye 


1 10  TO  THE  CALUINIANE  PRECHEOURIS. 


Act.  4.  5.  quhilkis,  Ananias  and  Saphira  wes  ftrukin  be  ane  word  of  Petir  to  ye 

Note  ze  . 

apostatis.  deth.  Feir  ze  nocht  fiklyke  punifment  heir  or  hjne,  tocum  on  ya  reli- 
gious perfones,  quha  now  gredelie  embralEs  ye  warld  agane,  be  libertie 
of  zour  do6trine,  quliilk  afoir  be  Chriftis  counfel  yai  had  refufit  ?  And 
f  T^mot^5  damnatioun  alfo  tocum  on  yame,  (quhilk  God  auert  throw  his  fpirit 
Note.  to  repentance)  quhilk  S.  Paull  pronunceit  vpone  ye  zoung  wedowis,  quha 
eftir  yair  wovr,  wald  only  hef  mariit  ?  Sen  ye  fpeciall  pray,  yat  mony  of 
yame  huntis  for,  is  an  huir  (as  we  zit  vnderftand)  cloikit  be  ye  name  of  a 
wyfe.  Ze  milknaw  nocht  ye  Monaftik  lyfe  to  hef  Hand  fpecialie  in  the 
renunceing  of  the  warld,  and  plefouris  of  the  body,  nocht  only  fra  vnle- 
fum  huirdum,  bot  fra  mariage  fumtyme  to  yame  lefum  :  to  ye  entent,  yat 
yai  mycht  yairby  mair  efalie  waik  on  prayar  and  godly  ftudy  :  nocht  re- 
fufing  honeft  corporal  exercife,  be  exemple  of  S.  Paul,  to  faftentatioun  of 
yair  bodyis  :  Zit  nochtwithftanding  in  our  days  ye  famin  wes  abufit 
amang  mony  in  idilnes  and  welthy  lyfe,  and  cloikit  with  glillering  cere- 
moneis  of  germountis  and  fiklyke,  mair  yan  in  trew  religioun  :  quhy  hef 
ze  fchorne  away  in  this  mater,  the  quheit  togidder  with  the  fitcheis  ? 
Quhy  hef  ze  wappit  doun  the  Monafteriis,  and  principal  policie  of  this 
Realme  :  and  counfelis  the  rentis  thairof,  iniuftlie  tobe  appropriat  to 
wtheris  ?  Of  the  quhilkis  Monafteriis  euery  ane  be  a  godly  reformatioun, 
befydes  a  cumpanie  to  waik  on  prayar,  micht  haif  bene  a  college  of  godly 
leirning,  to  the  fupport  of  puir  ftudentis  :  and  that  to  ye  grete  and  necef- 
far  commoditie  of  this  Realme  :  quhare  now  apperis  fchortlie  to  cum  ex- 
treme ignorance,  and  thairby,  be  reiding  of  erroneous  Inglis  buikis  but 
ferther  knawlege,  confufioun  of  all  errouris.  Gif  ze  allege  the  faidis  mo- 
nafteriis to  hef  bene  poUutit  with  Idolatrie,  and  thairfor  fuld  haif  bene  de- 
ftroyit :  quhy  hef  ze  nocht  deftroyt  alfo  to  the  ground  (as  ze  hef  done  in 
a  part)  all  Paroche  kirkis,  and  Bifchopes  faitis  :  in  the  quhilkis  the  famin 
thingis  wes  vfeit,  haldin  be  zou  idolatrie  ?  and  quhat  pouer  haif  ze  to  dif- 
pence  mair  in  the  ane,  nor  in  the  wthir  ? 

81.  Of  prayar  at  prcefcriuit  tymes  in  ye  Kirk. 
Eftir  yat  we  ar  be  our  Saluiour  and  his  Apoftolis,  maift  erneftlie  com- 


TO  THE  CALUINIANE  PRECHEOURIS.  Ill 


niandit  to  walk  continualie  but  intermiflioun,  in  prayar  and  thankifoeuing' :  Luc.  18. 

,  .  .  26. 

and  be  exemple  of  our  grete  Lord  forfaid  techit,  nocht  only  afoir  and  eftir  i-  Thes.^5. 
mete  to  thankfgeuing  :  bot  to  ye  feruencie  of  prayar,  knawing  him  to  hef 
prayt  thryfe  ye  famin  prayar,  ye  nycht  he  wes  betrallt :  and  be  Daniel  Dan.  6. 
alfo  captiue  in  Babilone,  turnand  him  to  lerufalem,  and  adurnand  ye 
leueand  God  thre  tymes  euery  day  :  and  techit  fiklyke  be  ye  haly  Prophet  ^^^^'jj^^'^- 
Dauid  nocht  only  euery  day,  bot  at  mid  nycht  to  ryfe,  and  euery  day  feuin 
tymes  to  loue  the  famin  Lord  our  God.  Siklyke  in  the  Apoftolis  days  we 
reid  that  certane  houris  wes  appointit,  as  quhen  Petir  and  lohne  afcendit  Act.  3. 
to  ye  temple  at  ye  nynte  hour  of  prayar :  we  reid  fiklyke  of  ye  magnifik 
ordour  and  multitude  of  findry  minifteris  in  the  temple  of  God  appointit  i.  Par.  24. 
be  Dauid  :  Heirfor,  albeit  euery  man  fuld  pray  willinglie  :  think  ze  nocht 
yat  ye  Kirk  of  God  inftitutit  godly,  yat  prayar  is,  and  louing  fuld  be  foung 
or  red  dayly  feuin  tymes,  be  able  minifteris  ele6l  yairto  ?  quhilk  thing,  as 
we  vnderftand,  ze  can  nocht  be  reflx)un  deny.    Quharfor  hef  ze  prsetend- 
ing  bettir  ordour  in  the  Kirk  than  wes  afoir,  diftroyt  ye  formair  ordour 
and  prays  only  be  ane  perfoun,  in  zour  beft  reformit  Kirkis,  anis  only 
euery  day  ?  and  in  mony  places  thryfe  in  ye  oulk  ?  and  in  fer  may  nocht 
anis  in  ye  moneth  ?  we  mein  of  the  Kirkis  pertening  to  the  reformaris. 
Gif  ze  allege  in  the  formair  ordour  abufe  or  fuperftitioun  throw  ignorance 
to  hef  aboundit  (quhilk  thing  we  excuis  nocht)  quhy  trampit  ze  nocht  thai 
abufeis  vnder  fuit,  and  fet  vp  yat  godly  ordour  to  ye  awin  fyncere  puritie, 
bot  hes  brocht  yat  mater  as  fafting,  and  Monaftik  lyfe,  to  the  mair  licen- 
tious libertie,  yan  afoir  ? 


82.  Offrewil. 

Aug.de  spi- 

QvHY  bald  ze  ye  catholik  do6lrine  of  fre  wil  of  man,  a  Papifticall  inuen-  cap.  33. 
tioun  ?   Sen  all  ye  auld  aunciant  writtaris  bayth  Greik  and  Latin  :  affirmis  bet  in  pote- 
the  famin  tobe  collecSlit  maift  euidentlie  of  the  fcriptuir :  and  nocht  only  TventaUn 
yai,  bot  alfo  zour  awin  writtaris  :  as  Bullinger  and  Melanthon,  appreuis  co'^Zire!'^ 
ye  famin.   Will  ze  heirfor  a  man  tobe,  as  a  ftane,  hors,  or  mule  ?  Or  mak  r',^t^w« 
ze  God  the  wirkar  of  all  iniquitie  :  and  to  hef  geuin  his  haly  commandis  I^f"'"".'" 


112  TO  THE  CALUINIANE  PRECHEOURIS. 


Et  ca.^4.  to  the  intent,  that  man  fuld  be  damnit  thairby  :  gif  ze  allege  all  thingis  to- 
arhitrionec  cum  of  neceffitie  ?    Gif  man  preuentit  be  ye  grace  of  God,  hes  nocht  yat 

bene  nec  ma-  •  rr^  -  rc  • 

leviuitur.    fredome  of  will  to  auent  or  dilient  thairfra :  quhow  vnderftand  ze  yir 

:\Iatth.  23.        .       .  ,  ^  . 

Act.  7.  fcriptuiris,  and  fiklyke  :  Quhoii  oft  wald  I  hef  gadderit  ye  (fays  our  Sal- 
Liiour  to  lerufalem)  and  zow  wald  nocht  ?  And  fiklyke  yat  S.  Steuin 
fays  to  the  lowis,  ze  haif  ay  gainftand  the  haly  fpirit  ?  Gif  man  hes  na 
fredome,  as  faid  is,  to  quhat  effedl  gaif  God  his  commandis  to  man,  geuand 
him  terrouris  of  panis  gif  he  tranfgreffit  ye  famin  :  and  fa  mony  large  pro- 
miffisis  for  ye  obferuing  of  ye  famin  ?  Was  yair  euir  ony  of  ws  quhome 
ze  cal  Papiftis,  yat  affirmit  with  ye  Pelagianis,  yat  man  eftir  the  fal  of 
Adam,  mycht  of  ye  pouer  of  his  frewil,  do  ony  guid  plefand  to  God,  with- 
out his  fpecial  grace  and  help  ?    Nochtyeles  man  we  nocht  grant  with 

Ro.  7.      Sant  Paull,  yat  wil  is  adiacent  till  ws  ? 


83.  Of  ye  name  Papiftis, 

QvHiDDER  call  ze  ws  of  ye  haly  catholik  Kirk,  Papiftis  :  be  relToun  of  ye 
Bifchopes  of  Rome  in  ye  primitiue  Kirk,  of  ye  quhilkis  yai  war  .xx.  and 
may  maift  conftant  Martyris  of  ye  veritie,  quhilk  is  Chrifte  ?    Or  be  ref- 
Notefor    foun  of  ye  Bifchopes  of  Rome,  quha  has  bene  laitlie  ?    Gif  ze  cal  ws  Pa- 
godiyvni-  ^j^jg       ^^^^  do6lrine,  vnknawin  to  ye  primitiue  Kirk,  hot 

fet  vp  laitlie  be  ye  Bifchopes  of  Rome  or  wtheris  :  we  to  ye  intent,  that 
we  may  cum  to  an  vnitie  in  all  godlines,  will,  with  Godis  help,  condef- 
cend  vnto  zow,  fa  fer  as  we  may  but  manifeft  errour,  and  in  na  point  ad- 
here to  ony  do6lrine  in  religioun,  or  ordour  in  ye  Kirk,  fetfurth  be  Papes, 
Bifchopes,  or  Kingis,  yir  thoufand  zeris  lafl;  bypaft :  except  it  euidentlie 
aggre  with  the  exprefs  word  of  God,  ye  trew  vnderftanding  yairof,  vniuer- 
falie  fetfurth  afoir  thai  days :  declarit  till  ws,  be  the  vniforme  confent  of 
the  maift  aunciant  Doclouris,  difcuflit  and  determinat  be  generall  Coun- 
felis,  or  vniuerfalie  obferuit  and  pra6lifit  in  Godis  Kirk.  Nor  zit  allege 
Do6lour,  Greik,  nor  Latin,  quha  hes  writtin  within  yir  thoufand  zeris  for 
the  defence  of  ony  thing  now  in  controuerfie,  except  in  fa  fer  as  thai  ma- 
nifeftlie  confent,  wyth  the  do6lrine  of  the  former  aige.    Gif  ze  diffent  fra 


TO  THE  CALUINIANE  PRECHEOURIS.  113 


the  do6lrine  approuin  vniuerfalie,  and  ordour  fetfurth  in  ye  faid  former 
Kirk,  fen  the  Kirk  of  God  moft  be  perpetuall,  and  in  na  aige  euir  mair  ^ 
fyncere  in  religioun,  fulfillit  and  exornatit  in  godly  leirning  and  integritie 
of  lyfe,  yan  in  yai  days  :  half  we  nocht  iuft  caufe,  to  imploir  ye  grace  of 
God,  and  help  of  all  Chriftiane  Princis,  tobe  deliuerit  fra  zour  furious 
tyrannie,  maift  Ethnik,  and  arrogant  impietie  ? 


4^ 


114  TO  THE  CALUINIANE  PRECHEOURIS. 


An  exhoriatioun  to  mature  and  Godly  deliberatioun  in  ye  premiffs, 

dbsemegif  ^^^^  being  diligentlie,  and  alfo  ftryitlie  commandit  be  our  Saluiour  and  his 
yowwaid    i^aly  Apoftolis,  tobe  war  of  fals  Proplietis,  to  efchew  the  cumpanie  of  heere- 

be  a  sone  of  * 

yehaiykiik  tikis,  to  fle  fra  all  fchifme  and  diuifioun,  to  walk  in  vnitie  of  fpirit,  in  the 

vniuersal.  * 

Matt.^7.    band  of  peace  :  and  to  the  end,  that  we  mot  mair  efalie  fua  do  :  to  keip 

1.  Cor.  1.  that  vniformitie  of  do6lrine,  of  prseceptis  and  traditionis  geuin  till  ws,  als 

2.  Thess.2.  weil  be  word  and  preching,  as  be  writt :  maift  faithfullie  promittis  to  zou 

to  confent,  and  affift  alfua,  nocht  only  to  ye  tramping  doun  of  Idolatrie, 
fuperftitioun,  and  abuiffs  in  religioun,  infafer  yai  be  til  ws  cleirly  notifiit : 
bot  alfo  to  ye  cutting  away  of  ye  apperand  occafioun  yairof,  croipin  in 
the  kirk  onyways,  be  warldly  wickit  men,  be  the  fpirit  of  auarice,  ambi- 
tioun,  or  carnal  affe6lioun.  Gif  ze  fchuit  only  at  yis  famin  mark,  as  ze 
allege  zow  to  do,  (quhilk  to  intend  vnfenzetlie,  we  pray  the  almychty 
maift  merciful  to  illuminat  zour  myndis)  we  exhort  zow  in  the  bowelis  of 
lefus  Chrifte,  to  defcend  in  to  zour  felfis,  and  to  hef  confideratioun,  yat 
as  ze  allege  zou  tobe  men  of  leirning,  and  witt :  yat  fua  zour  fatheris  afoir 
zou  hes  bein  men  haifand  indoutitlie  the  famin  giftis  :  and  as  ze  iuge  the 
famin  our  fatheris  (we  mein  fpecialie  of  the  Martyris  and  maift  aunciant 
Do6louris,  about  fourhundreth  zeris  to  Chriftes  afcenfioun)  to  hef  bene 
men,  and  fa  mycht  hef  errit :  fua  zour  felfis,  nocht  tobe  as  zit,  in  that  An- 

Note.  gelicall  perfedlioun,  that  ze  may  nocht  erre.  *  And  zit  as  we  grant  it 
polfible,  yat  ony  ane  of  yame,  adherand  to  his  awin  iugement  micht  hef 
fliddin  in  fum  pointis :  fua  we  affirm  it  tobe  impolTible,  and  a  thing  blaf- 
phemous  to  Chrifte,  to  think,  that  thai  al  writtand  of  ane  mater,  and  in 
ane  mynd,  euir  to  hef  errit.  *  We  exhort  zou  alfua,  as  ze  knaw  fcience 
tobe  the  gift  of  God,  fua  ze  wald  remembir  it,  tobe  indifferent  to  guid  or 
ewil :  fua  yat  naturalie  without  the  heit  of  cheritie,  it  makis  men  bowldin 

i.Cor.  8.  and  heicht.  Bot  fen  ze  milknaw  nocht,  that  godly  wifdum  may  nocht 
dwell  in  the  bodyis  of  yame,  quha  ar  fubdewit  to  fin  (quhilk  we  fay  nocht 

Sap.  1.  to  accuifs  zou  prcefentlie)  we  befeik  zou  to  haif  infpe6tioun  inteirly,  of 
zour  awin  lyues,  and  yaireftir  iuge  and  confer  the  famin  with  the  lyues  of 

Note.       the  haly  Martyris,  and  wtheris  aunciant  Fatheris.    Quhilk  thing  being 


TO  THE  CALUINIANE  PRECHEOURIS.  115 


done,  we  appele  to  zour  confcience  to  declare,  gif  ze  think  we  faill  to  lein 
erar  to  ye  iugement,  and  vniforme  confent  of  thai  Eldaris,  quhois  lyfe  and 
leirning  ar  notifiit  to  the  haill  warld)  to  the  grete  gloir  and  prayfe  of  ye 
maift  mercifull  Lord  yair  vndoutit  gydear  :  or  to  zour  priuat  opinioun  in 
yir  our  days :  zea,  albeit  ze  hald  the  haill  warld  at  yis  prsefent  a  lyue  (ex- 
cept a  few  numbre  of  ws)  on  zour  fyde,  dilTenting  fra  all  aiges  of  men, 
profefEng  Chrifte  in  all  ye  warld,  fen  his  afcenfioun,  afoir  yis  our  maift 
wrechit  aige.    Mairouer  forfamekle  as  ze  ar  ofFendit  and  gretumlie  dif- 
plefit,  yat  we  embrafe  nocht  generalie  zour  new  interpretationis  on  findry  ^ 
places  of  the  fcriptuir,  zour  determinationis  and  ordour,  in  the  hie  myf- 
teriis  and  facramentis  of  our  Chriftiane  and  catholik  religioun  :  and  yair- 
for  callis  ws  indurat  Papiftis  :  affirming  zou  to  reduce  all  to  ye  puritie  and 
fyncere  do6lrine  of  Godis  word,  as  it  wes  treulie  vnderftandit  in  the  pri- 
mitiue  Kirk,  with  ye  vniforme  ordour  keipit  than.    We  heirfor  effe6lu- 
ouflie  defyris  zou  and  all  Chriftianis,  quho  heiris  of  our  controuerfie :  to 
pance,  wey,  and  confider,  gif  ze  haif  iuft  occafioun  yairto.    And  to  yat 
effe6l,  to  knaw  and  remembir  ye  conftancie  of  ye  primitiue  Kirk,  in  ye  inyemein 
leift  ceremonie  in  religioun,  refauit  fra  yair  eldaris.    And  for  exemple  to  Sc™tiand^" 
haif  in  vigilant  memorie,  the  tumult,  and  controuerfie,  that  hapnit  in  the  yrfayTh!"^*^ 
tyme  of  ye  aunciant  Martyr  Irinaeus,  neirby  .xiiijC.  zeris  paflit,  betuix  the 
Kirk  of  Afia  (quhilk  as  principal  Bifchope  in  yai  partis  yan  reulit  Poly-  Ecciesiast. 
crates)  and  ye  Kirk  of  Rome  with  ye  wtheris  Kirkis,  about  ye  celebra-  cap.'24^and 
tioun  of  ye  Pafche  day :  nocht  that  other  of  ye  fydis  denyit  ye  zerly  cele-  ^^rt'iib.^g. 
bratioun  thairof,  nor  intendit,  as  ze  do  at  yis  prsefent  (of  quhat  fpirit  we  Neukwes 
refer  to  Godis  kirk  to  iuge)  to  abolife  :  the  zerly  celebratioun  thairof,  bot  amlgisthe 
only  that  the  kirk  of  Afia  celebratit  the  famin  folennitie  zerlie,  nocht  on  sf  grete'a 
the  famin  fonday  as  the  Romane  kirk  and  all  wtheris  did  yan,  and  now  sfeT^ndzit 
dois  :  keipand  in  the  mein  tyme  ye  fafting  of  the  lentren  prsecedand  thair  monie.''^" 
day  of  the  moneth  :  quha  being  exhortit  maift  feruentlie,  be  Vi^or  yan  clfa^d  Eu" 
Bifchope  of  Rome,  to  change  yat  ceremonie  :  and  aggre  thairin  with  the  commr' 
reft  of  Chriftis  kirkis  :  diflentit  aluterlie  fra  his  defyre,  and  yairfor  wes  be  gff  ^a?"^^' 
him  excommunicatit,  as  fchifmatikis  nocht  keipand  ane  vniformitie  with 
the  reft.   Zit  nocht withftanding  ye  faid  excommunicatioun,  thai  perfeuerit  ^^^"^^ 
ftiflie  :  in  yair  purpofe,  affirming  it  naways  lefum  to  yame,  to  change  fa 


christianis 
war  nou 


116  TO  THE  CALUINIANE  PRECHEOURIS. 


litle  a  thing  in  thair  religioun,  fra  the  ordour  eftir  the  traditioun  quhilk 
yai  had  refauit  (as  yai  allegeit  fra  thair  eldaris  the  Apoftolis  and  wthiris 
Bifchoipis  in  Afia)  and  that  with  fa  grete  perfeuerance  on  bayth  the  fydis, 
irinaeus  ye  yat  nocht  without  grete  labouris  the  faid  haly  martyr  Irinseus  cumand 
kear.  furth  of  it,  now  callit  France  to  Rome  :  and  caufand  ye  fornemmit  Poly- 
crates,  to  cum  thare  at  his  requeift  furth  of  Afia,  for  the  reconciling  and 
aggreing  al  kirkis  in  the  premiffs  :  aggreit  with  grete  difficultie  ye  mater 
fua  :  yat  the  kirk  of  Afia  fuld  be  abfoluit  fra  the  former  cenfuris,  and  per- 
mittit  to  vfe  yat  ceremonie  of  yair  accuftomit  day,  as  thai  vfeit  it  afoir  : 
Sen  it  wes  nocht  difaggreing  in  efFe6l,  fra  ye  ordour  of  wtheris  Kirkis. 
Note.  Haif  we  nocht,  iuge  ze,  be  yis  hiftorie  and  exemple  controuertit  in  ye 
tyme  abone  fpecifiit,  iull  caufe  and  grete  occafioun,  to  pance  diligentlie, 
obferue,  and  confider  with  auifement  (gif  ze  wald  we  war  faifit  be  our 
awin  fayth  erar  than  be  zouris)  gif  zour  do6trine  in  fa  many  nouationis, 
be  fuirlie  foundit  and  bigit  on  Godis  word  trewlie  vnderftand,  or  nocht. 
Sen  ze  nocht  only  differris  fra  ws,  as  ye  Afianis  did  fra  wtheris  Kirkis, 
tweching  ye  faid  day  of  ye  moneth  :  bot  aluterlie  with  mekle  mair  aboliflls 
as  Idolatrical  or  Papiftical,  as  ze  call  it,  ye  faid  folennitie  of  Pafche,  and 
alfo  of  ye  Afcenfioun,  Pentecofte,  ye  Natiuitie  of  our  Saluiour,  and  Circum- 
cifioun,  ye  Epiphanie,  ye  falling  of  ye  lentrene,  zerlie  celebratit  and  ob- 
feruit  be  al  Kirkis  fen  Chriftis  afcenfioun.  Heirfor  tweching  ye  trew 
vnderftanding  of  ye  articulis  prseceding,  quharein  maift  fpecialie  ze  hef 
fegregat  zour  felfis  fra  ws  (infafer  as  we  zit  vnderftand  of  zour  do6lrine) 
we  erneftlie  defyris  zou  to  fchaw  till  ws  in  writ,  conforme  to  zour  promis, 
as  we  twechit  in  the  beginning,  zour  do6lrine  and  confirmatioun  yairof, 
Fy  on  ye  prouiu  be  je  word  of  God.  As  to  our  parte,  to  ye  intent  yat  ze  may  be 
yatrefuiseis  prsefcruit  fra  all  damnage,  and  apperand  confufioun,  and  leue  with  ws  in 

yis  condi-  .  .  .  -n  r      i  r  ii* 

tioiin.       a  godlie  vnitie  :  we  permitt  to  zou  mailt  faythiuUie,  to  play  ye  trew  parte 
of  ye  haly  peacemaker  Irinseus,  abone  fpecifiit :  yat  is,  to  beir  fafer  with 
zou  in  all  thingis,  as  we  may  but  manifeft  errour,  and  defe6lioun  fra 
A  guid     Godis  Kirk.    This  we  promit  maift  frelie,  nocht  doutand  bot  ye  godly 
Godof  his  mynde,  ye  feruent  zele,  and  trew  luue  of  our  Souerane  Lady  towart  zow 
perfyte.^"^^^  hir  G.  fubie6lis,  is  maift  bent  to  the  famin  end.    And  fiklyke  nocht  dout- 
and bot  our  Bifchoipis  and  wthiris  Paftouris,  quha  ar  of  leirning  able  to 


TO  THE  CALUINIANE  PRECHEOURIS.  II7 


yair  offices,  fall  reforme  yair  lyfes  to  the  plefour  of  all  godly  man,  and 

trewlie  leue  heireftir  conforme  to  yair  vocatioun,  and  glaidly  fall  affent  to 

yis  our  mynd :  hoipand  alfo  yat  wtheris  vnable,  falbe  moueit  be  Godis 

fpirit,  to  dimit  willinglie  yair  places  to  the  mair  qualifeit :  or  wthirways, 

be  a  Godly  counfeill  that  ordour  falbe  put  yairto.    Bot  ffif  ze  intend  to  Qutaso- 

eftabilifs  amangis  ws  a  new  forme  of  religioun,  tweching  ye  interpretatioun 

of  fcriptuiris,  ye  furthfettinsr  of  Sacramentis,  and  ordour  in  the  kirk  vn-  cryyissen- 

^  tence  on 

knawin  to  all  aiges  of  men,  quhill  yis  praefent :  and  will  adhere  to  ye  ^ei^ht  ^ 
iugement  of  na  aige  of  Chriftianis,  in  the  materis  controuertit  betuix  ws,  spect  of 

.  .  ^    .       .  perel. 

fen  ye  days  of  the  Apoftolis,  bot  interpret  the  fcriptuir  and  fett  a  prseten- 
dit  ordour,  conforme  to  zour  phantafie,  imaginatioun,  and  priuat  opinioun : 
we  will  ze  perfuadit  and  certifiit :  yat  be  ye  help  of  ye  omnipotent  maift  Matth.  vU. 
merciful,  quha  conforme  to  his  promitt  hes  bein,  is,  and  falbe  with  his 
faythfull,  to  the  end  of  the  warld  :  geueand  yame  at  all  aiges  the  diueris 
giftis  of  his  haly  fpirit :  for  na  feir  of  zour  multitude,  albeit  ze  war  .x. 
Thoufand  contrare  .x.  of  ws,  yat  we  will  nocht  only,  nocht  iwne  with 
zow  generaile  in  religioun,  as  ze  maift  feuerlie  hes  intendit  to  thrall  ws  : 
nor  beir  with  zow  in  mutuall  finzeit  focietie,  in  dilTimulatioun,  contrar  the 
law  of  our  God,  bot  aluterlie  fle  zour  cumpanie  as  of  Ethnikis  and  Ren- 
nigatis,  nocht  heirand  Godis  kirk,  nothir  praefent  nor  bypaft,  keipand  vni- 
formitie  fa  mony  zeris.  Zit  hoipand  in  the  ineffable  mercy  of  God  till 
zow  and  ws,  we  fall  nocht  defift  day  nor  nycht,  to  pray  with  maift  humil 
myndis,  our  heuinly  father  (quha  makis  all  his  feruandis  of  ane  Godly  con-  Psai.  67. 
cord  in  his  hows)  yat  for  the  meritis  of  lefus  Chrifte  our  only  Saluiour, 
he  wald  fua  illuminat  zour  hertis,  with  the  fpirit,  of  humilitie,  fobirnes, 
and  trewth,  yat  ze  nothir  think  afoir  God,  nor  anlTuer  till  ws  in  the  pre- 
miffs  arrogantlie,  in  ftryfe  and  dilfentioun :  bot  only  as  afoir  God,  and  of  2.  Coi.  2. 
God,  and  in  Chrifte  according  to  his  gloir  and  immutable  will,  to  the 
Godly  peace  and  vnitie  of  all  yame,  quha  vnfenzetlie  luuis  lESVS  :  to 
quhome  with  ye  father,  and  haly  gaift,  be  all  glore,  pouer,  vertew,  and 
impire  for  euir.  AMEN. 

Ad  quod  peruenimus,  idem  Jentiamus,  in  eadem 
permaneamus  regula.    Philip.  3. 
Finis. 


1J8 


TO  THE  CALUINIANE  PRECHEOURIS. 


%  To  lohne  Knox,  writtin  .^7.  Oct,  1563. 

It  apperis  to  me,  Brother,  yat  ze  half  fum  grete  impediment,  quhareby  ze 
ar  ftoppit,  to  keip  promife  tuecheing  zour  anfluering  to  yis  our  tra6late, 
eftir  fa  lang  aduifement.    Gif  ze  perfaue  zour  fall :  quid  tardas  conuerti 
ad  Dominum  ?    Bot  gif  my  hand  writt  peraduentuir  hes  nocht  bene  fa 
legible,  as  ze  wald  :  pleis  refaue  fra  yis  beirar,  ye  famin  mater  now  mair 
legible.    Gif  ze  throw  curiofitie  of  nouationis,  hes  forzet  our  auld  plane 
Scottis,  quhilk  zour  mother  lerit  zou :  in  tymes  cuming  I  fall  wryte  to 
zou  my  mynd  in  Latin :  for  I  am  nocht  acquyntit  with  zour  Southeroun. 
The  caufe  that  moueis  me  at  yis  tyme,  to  eik  yis  mekle  to  zow  in  al  haift, 
is  yis  Beirar  N.  quha  wald  fane  be  haldin  a  pilTant  patroun  of  zour  caufe: 
obliffing  him  to  bring  me  zour  anffuer,  in  ony  thing  I  wald  propone  to 
zow.   Bot  fen  I  fe  yat  ze  can  find  na  outgait,  in  ye  materis  ellis  to  zou  pro- 
ponit :  I  will  burding  zou  with  na  new  thingis  (hoiping  in  God  to  heir 
fchortlie  of  zour  conuerfioun)  except  only  with  a  new  errour,  quhilk  yis 
beirar  zour  difciple  affirmis  bauldly :  yat  fen  Chrifte  fuflPerit  for  man,  fays 
he,  neuir  man  palEt  to  hell :  quhome  quhen  I  culd  nocht  dilTuade  to  think 
ye  contrare,  and  haueand  commiferatioun  of  ye  man,  I  faid  yis  :  and  now 
to  moue  zou  to  repentance  repetis  ye  famin.    Gif  al  lohne  Knoxis  doc- 
trine, fay  I,  be  trew,  to  wit,  that  all  thing  quhilk  he  condemnis  be  ye 
Fy  man,    name  of  Papiftrie,  be  damnable  :  all  thing"  idolatrie  and  fuperftitioun, 

other  con-  ...  . 

forme  thy  quhilk  be  fa  callis  :  yat  al  ye  Martyris  of  Chrifte  with  ye  maift  aunciant 

doctrine  to  ^  ^  .  .  .  . 

thiris,orde-  Doclouris,  quha  wrait  afore  a  thoufand  zeris  paffit,  toeidder  with  all  our 

ny  ye  hail-  ^  .  \.  . 

^air-  eldaris  in  Scotland,  ar  alrady  in  hel.  My  propoutioun  I  preue  be  yis  fyllo- 
gifme  :  All  man  defendand  a  damnable  opinioun,  agains  the  trew  catholik 
fayth,  and  deand  without  repentance,  togidder  with  all  Idolatouris  deing 
on  lyke  maner,  but  ftop  gois  to  hell :  ye  Martyris  and  principall  Do6louris 
of  ye  primitiue  Kirk,  quhais  do6trine  defendit  euir  our  forebearis  in  Scot- 
land without  repentance,  wes  (gif  ze  teche  treulie)  ye  famin  men,  ergo. 
&c.  I  refer  ye  confequence  be  ye  blafphemous  mowthis  tobe  pronunceit. 
The  maior  (as  yai  terme  it)  I  think  yat  be  zow  nor  zouris  fal  nocht  be 
denyit.   The  minor,  as  I  vnderftand,  is  in  this  tra6lat  be  mony  heidis  fuf- 


TO  THE  CALUINIANE  PRECHEOURIS.  119 

ficientlie  prouin.   Quharefor  to  zour  fchame  is  my  propolitioun  neceffarlie  Andsaibe 

inferrit.    And  becaufe  ze  hef  bigit  vp  zour  tour  of  Babel  la,  yat  nane  vn-  cieiriie. 

derftandis  wtheris,  zour  toungis  being  alrady  confoundit,  I  chocht,  I  wald 

zit  anis  agane  bid  zou,  hald  zour  hand.    Obferue  my  caufe  :  firft,  ze  zour 

felf,  brother,  of  zour  magnificence  and  liberal  hand,  hes  oppinit  ye  zettis 

of  heuin  to  ye  faythful  fatheris,  a  fore  our  Saluiour  be  his  dethe,  refurrec-  Othirre- 

tioun  and  glorious  afcenfioun,  had  prseparit  yairto  yis  way  to  man.    And  cause  yir 

fi.  1  •  Ti'  ...         zour  discip. 

wtheris  zour  Icoleris,  ze  knaw,  mair  cruelie  hes  in  yare  imagmatioun  recant, 
cloifit  vp,  flotit  and  neidnalit  ye  famin  zettis  of  our  haeretage  (albeit  nou 
alrady  oppinit  to  ye  iuft)  quhil  ye  latter  day  of  all.  And  now  yis  zour 
difciple,  hes  maifl:  mercifullie  fall  fleikit  ye  zettis  of  hel :  yat  ye  iuftice  of 
God,  do  quhat  ze  lift,  fal  haif  na  place.  Quhat  fall  we  colle6t  of  yis  zour 
confufit  bauldnes,  bot  yat  a  part  of  zou  nixt  fal  lay  a  fcharpear  feige  to 
heuin,  and  an  wther  parte  to  hel,  and  deny  yat  othir  yair  is  a  God  in  ye 
ane,  or  a  deuil  in  ye  vthir.  For  ze  Apoftolis  fentence  is  maift  trew  : 
Mali  homines  et  Jedu^ores  proficient  in  peius,  ^c.  and  yis  apperis  tobe  2.  Tim.  3. 
neir  the  nixt  ftep.    Quharefor,  my  freind  hald  zit  zour  hand,  and  luke  a  mair  paper 

^  or  pennyis. 

little  vpon  zour  werkmanfchip.    To  the  quhilk  the  almichty  mot  illumi- 
nate zour  eis.  Amen. 


Of  Antwerp,  ye  .27-  of  06lober  .1563. 
Ninianus  Winzetus  Prefbyter. 


VINCENTIVS  LIRINENSIS 

OF  THE 

NATIOUN  OF  GALLIS, 

FOR  THE 

ANTIQUITIE  AND  VERITIE  OF  THE  CATHOLIK  FAYTH, 

AGANIS  YE  PROPHANE  NOUATIONIS  OF  AL  H^RESEIS, 

A  RIGHT  GOLDIN  BUKE  WRITTIN  IN  LATIN  ABOUT  .XI.C.  ZERIS  PASSIT, 
AND  NEULIE  TRANSLATIT  IN  SCOTTIS 

Be  NINIANE  WINZET  a  Catholik  Preist. 

Vt  aedificentur  muri  lerusalem.    Psal.  50. 


ANTVERPIJi 


EX  OFFICINA  iEGIDIJ  DIEST,  1.  DECEMB.  1563. 
CUM  GRATIA  ET  PRIUILEGIO. 


12^  TO  YE  MAIST  GRATIOUS  SOUERANE, 


TO  YE  MAIST  CATHOLIK,  NOBLE,  AND  GRATIOUS  SOUERANE, 
MARIE  QUENE  OF  SCOTTIS,  &c. 

Niniane  TVinzet  a  Catholik  Preijt,  and  Mr  G.  humble  Suhied,  wijhis 
grace  frome  God  our  Father,  conjiance  in  ye  trew  catholik  religioun 
in  Chrijle  our  Saluiour,  throw  ye  gouernance  of  ye  haly  gaiji.  Amen. 


Amangis  ye  mony  comfortable  exemplis  of  ye  haly  fcriptuir,  maifl;  excel- 
lent SovERANE,  ye  notable  liiftorie  of  ye  wailzeant  cheiftane  of  God  and 

2  &c*^  ilto  ^^T^'g^^^^  wallis  of  lerufalem  Nehemias,  in  yis  tribulous  and  maifl; 

ye  end.  dangerous  tyme  of  fchifme  and  diffenfioun,  apperis  weray  mete  tobe  doung 
in  ye  eris  of  al  faythful  catholik,  quhafoeuir  preifis  to  haif  ony  Godly  quiet- 
nes  in  vnitie  and  peace  within  our  new  lerufalem  ye  citie  of  God,  Chriftis 
haly  kirk. 

Forfamekle  as  Nehemias  being  prefoner  (albeit  gentlie  intertineit)  in  a 
ftrange  countrey,  fra  he  wes  aduertifit  of  the  defl;ru6lioun  of  ye  wallis  of 
lerufalem,  fat  doun,  weipit  and  murnit  mony  days,  fafl;it  alfo  and  prayt  for 
remilFioun  of  his  finnis,  of  ye  fmnis  of  Ifrael,  and  of  his  forefatheris  : 
quharethrw  he  and  his  cum  panic,  war  be  God  iulllie  fufferit  tobe  led 
and  haldin  in  captiuitie  amangis  infidelis,  and  ye  haly  citie  tobe  fe  ouir- 
thrawin.  And  yis  he  dois  hoiping  in  ye  fuete  promife  of  God  maid  to 
the  faythful  peple,  conuertit  to  him  in  al  thare  hert.  Be  the  quhilk  meanis 
he  apperis  weil,  to  hef  bene  recouncelit  vnto  his  fauour. 

Quhilkis  being  done  fra  he  had  obtenit  ony  tolerance  and  opportunitie, 
makis  he  to  without  delay,  be  fik  pouer  as  he  micht,  in  a  meruolous  forti- 
tude of  fayth,  without  refpe6l  of  the  micht,  contempt  or  lichtliing,  writ- 
/  tingis,  boifl:  or  craft  of  his  potent  aduerfar  Sanabalath  and  wtheris  his  Eni- 

meis  :  without  refpe6l  of  the  murmuring  and  penuritie  amangis  his  peple 
nocht  regairding  ye  terrouris  fpokin  to  him  be  fals  prophetis :  nocht  re- 


MARIE  QUENE  OF  SCOTTIS. 


123 


gairding  that  his  priuat  counfel  wes  reuelit  to  Enimeis  be  his  awin  natiue 
familiaris  :  nocht  finalie  yat  the  principalis  of  ye  peple,  put  nocht  yair 
craigis  in  zok  to  the  werk  of  the  lord  :  and  fa  in  a  gret  ftoutnes  of  fpirit 
biggis  he  wp  in  a  fchort  fpace,  contrare  al  manis  expedlatioun,  al  the  braid 
wallis  of  lerufalem  afore  deflroyt :  renewis  and  ftrenthis  the  portis  thair- 
of,  fettis  furth  ye  law  of  God  fyncerlie  to  ye  peple :  and  fa  furth,  quhilk 
al  war  lang  to  reherfe. 

Bot  zit  naways  fulefchlie  attemptis  he  yir  thingis,  bot  in  al  aduentuir 
airmis  he  his  folkis  with  habirione,  fuord,  fpeir,  bow  and  targe  :  yat  in 
the  tyme  of  thare  labour,  yai  hald  ye  fpeir  reddy  in  ye  ane  hand  aganis  ye 
force  of  Enimeis,  and  biggit  wp  ye  wallis  of  Godis  Citie  with  ye  wther 
hand. 

Bot  to  expres  Madame,  vnto  zour  G.  my  porpofe  conforme  to  yis 
mater,  in  few  wordis :  The  wallis  of  our  lerufalem  preefigurit  be  ye 
wther,  I  hald  tobe  vnitie  amangis  our  felfis,  in  ye  treu  Catholik  religioun, 
feruing  God  yairin  treulie  in  feir  and  luue,  euery  man  walking  in  a  cum- 
lie  ordour  according  to  his  vocatioun. 

Gif  yis  vnitie  micht  be  conqueft  amangis  al  the  profeflburis  of  the  blilTit 
name  of  our  Lord  lefus  :  I  think  that  our  new  citie  of  lertTfalem  fuld  be 
fa  ftrang  an  hald  :  yat  al  the  Enimeis  thairof  (as  ar  infidelis,  heeretikis, 
and  fchifmatikis)  fuld  nocht  mak  thame  be  force  and  plane  violente  to  facl 
it,  or  onyways  fubdew  it.  And  zit  gif  ye  trew  citienaris  thairof  (that  is 
the  faythful  catholikis,  quha  allane  may  clame  ony  heeretage  in  new  leru- 
falem) war  recouncelit  vnto  our  hie  Empriour  and  Prince  of  our  citie,  the 
Lord  of  Sabaoth,  be  fik  meanis  as  we  fcheu  Nehemias  to  hef  bene  :  yai 
war  na  dout  bot  fik  ftoutnes  of  fpirit  with  Nehemias  we  fuld  refaue,  and 
fik  terrouris  and  draidour  fuld  be  amangis  our  aduerfaris,  yat  our  wallis 
fuld  be  biggit  in  continent  in  difpyte  of  Sathan  and  of  al  his  minifteris. 

Bot  be  reffoun  yat  grete  controuerfie  is,  in  findry  wechty  pointis  quhare- 
in  we  fuld  be  recouncelit  to  him  :  ye  wickit  (as  ye  wyfeman  wryttis)  ef-  Ecci.  i. 
teming  ye  wirfcheping  of  God  tobe  abominatioun,  and  crying  in  word  to 
turn  to  God,  and  to  big  wp  the  wallis  of  lerufalem  :  quhais  labour  zit  is 
nocht  ellis,  bot  to  draw  fra  God,  to  diuyde  his  peple  fra  Godly  vnitie,  and 
finalie  to  fchuil  doun  thir  wallis  to  the  ground  :  necelTare  it  is  heirfor  tobe 


lU  TO  YE  MAIST  GRATIOUS  SOUERANE, 

alfo  affiiirit  of  the  trewth  of  yat  controuerfie.  And  albeit  I  can  noclit 
think  me  to  hef  wrocht  fik  pennance,  for  yai  thingis  confeiFit  be  al  man 
tobe  fin,  as  did  Nehemias  :  zit  for  twa  caufeis  I  hoip  tobe  admittit  ane  of 
Godis  airmie,  amangis  wtheris  catholikis  to  yis  werk.  Firft  for  his  awin 
names  faik,  quhilk  throve  the  trible  of  the  catholikis  in  fum  partis  at  this 

Ezech.  30.  prsefent,  is  pollutit  amangis  our  aduerfaris  :  as  it  wes  fumtyme  be  ye  fub- 
ie6lioun  of  the  Ifraelitis  amangis  the  Gentilis.    And  fecundlie  becaufe  we 

Apoc.  2.  hait  with  the  Kirk  of  Ephefus,  zea  and  with  God  himfelf  ye  father  of 
peace,  the  doingis  of  the  Nicolaitis  of  al  forgearis  and  manteameris  of 
fchifme  and  errour.  And  thairfor,  Madame,  rfen  I  intend  be  Godis  grace, 
al  my  ingyne,  wit  and  pouer  tobe  a  faythful  Souldiour  to  yis  wailzeant 
cheiftane  of  God  Nehemias,  in  ye  wpbigging  of  yir  haly  wallis :  and  zit 
is  in  yat  penuritie  yat  I  may  nocht  furnife  to  yis  excellent  werk  euery 
kynd  of  neceffar  waippin  and  werklume,  quhilk  did  Nehemias  cumpanie  : 
as  habirione,  fcheild,  fuord,  bow,  fpeir,  fpade,  mattok  and  mell,  &c,  (yat 
is  al  neceffar  eruditioun  to  fuppres  al  errour,  and  to  fett  wp  al  trewth)  I 
hef  preeparit  to  me  felf,  and  to  thais  fiklyke  of  zour  G.  faythful  Subie6lis, 
quha  ar  of  fmal  leirning,  or  quha  miiknawis  the  Latin  toung  a  litle  partie 
handfum  inftrument,  yat  may  fuffice  ws  in  tyme  of  neid,  bayth  for  a 
waippin  and  a  werklume,  for  a  fpeir  or  a  fpade,  a  heumont  or  a  hemmir 
or  for  ony  wthir  fiklyke  :  and  with  yat  alfo  may  fted  for  a  bricht  lantern, 
quhareby  we  may  cleirlie  fe,  quhat  way  we  fuld  happelie  return  and  be 
recouncelit  to  our  grete  Empriour,  or  quhat  way  we  hef  vnhappelie  turnit 
ws  fra  his  maieftie.  Quhilk  fingular  inftrument  I  am  affuirit,  be  the  iuge- 
ment  of  ye  maift  godly  experimentit,  quhays  fentence  in  this  mater  I  hef 
othir  hard  or  red,  tobe  of  fik  ftrenth,  yat  be  na  force  of  Enimeis  it  may  be 
brockin  :  of  fik  fcharpenes,  yat  na  armour  of  thairis  may  refill  it :  of  fik 
piffance  and  aptitude,  that  with  ane  llrake  it  fal  bayth  ding  a  faa  deid  to  ye 
ground,  and  with  yat  alfo  fal  help  wp  ye  wallis  of  lerufalem  :  and  befydis 
al  yir,  fal  fchaw  fik  licht,  as  faid  is. 

This  noble  inftrument  is,  yis  litle  tra6late  of  yis  cunning  and  anciant 
father  Vincentius  Lirinenfis,  an  haly  man  fumtyme  in  ye  He  of  Ure. 
The  forcie  and  irrecouerable  llrake,  quhilk  he  richt  michtelie  oft  doublis 
aganis  al  fawaris  of  difcord  in  our  treu  catholik  fayth,  is,  yat  al  faithful 


MARIE  QUENE  OF  SCOTTIS. 


125 


Chriftianis  fuld  hald  firmlie  arid  perpetualie  in  religioun  yat  thing,  Quod 

vbiq;,  quod femper,  et  quod  ah  omnib.  eji  creditum  :  yat  is,  quliilk  ouer- 

alquhar,  quhilk  at  al  tymes,  quhilk  be  al  (trew  Chriftianis  without  dout) 

hes  bene  beleuit.    This  is,  Madame,  or  I  am  begylit,  an  infallible,  as  it  id 

a  general  reul  to  al  richt,  an  awin  lyne  of  lawtay,  a  tweche  ftane  of  the 

treuth,  a  cleir  licht  to  fchaw  ye  way,  and  a  neceffar  meanis  at  al  tymes  of 

debate,  to  tramp  doun  on  al  fydis  bayth  errour  and  haerelie,  abufe  and 

fuperftitioun :  and  to  fett  wp  in  ye  awin  fynceritie,  our  trew  catholik  re- 

ligioun,  quhareupon  the  inuincible  wallis  of  vnitie,  quhareof  we  now  trete, 

ar  maift  fuirlie  and  only  biggit.    For  albeit  maift  trew  it  is  yat  ye  fcheip 

of  Chriftis  flok  heiris,  and  obeys  his  voce,  and  fleis  frome  ye  voce  of  a  lo-  ^o. 

Strangear :  zit  amangis  fa  mony  diffaitful  fpiritis  transfiguring  thame  felfis 

in  angelis  of  licht,  obftinatlie  allegeing  ye  haly  fcriptuir  to  mak  for  thare  2.  Cor.  11. 

dremis,  na  man  may  fufficientlie  fchaw  ye  obftinate  conui6l,  and  ditt  ye 

mowthis  of  ye  contentious,  yath  ony  fentence  in  ye  haly  wreit  is  ye  voce 

and  mynd  of  Chrifte,  or  ye  contrare  fenfe  confauit  be  ye  wickit  ye  voce 

of  ye  Enimie  :  hot  infafer  as  he  may  preue  ye  ane  fentence  Oueralquhare, 

at  al  tymes,  and  he  al  Chrijianis  to  lief  bene  beleuit,  and  ye  wther  as  to 

it  planelie  contrarious,  to  hef  bene  euir  refufeit.  Be  yis  reul  it  is  expreflie 

knawin,  quha  ar  fones  of  the  haly  kirk  vniuerfal,  in  ye  communioun  of  ye 

Sanctis  of  God  :  quhare  as  in  ye  houfe  of  God,  quhilk  is  the  pillar  and  i-  Tim.  3. 

eftabiliffing  of  veritie,  ye  vndoutit  trewth  without  al  dout  is  tobe  focht. 

This  fentence  of  my  au6lour  tobe  maift  trew,  it  is  mair  yan  plane,  be 
the  mony  diuerfe  and  contrarious  fe6lis,  raigeing  at  this  preefent  amangis 
ye  profefTouris  of  Chriftis  name  :  raigeing  I  fay,  nocht  only  aganis  our 
mother  the  haly  catholik  kirk,  hot  maift  fauagelie  aganis  thame  felfis  : 
euery  ane  of  thame  allegeing  with  Sathan  thare  maifter  the  wordis  of  the 
fcriptuir  for  thare  defence  :  and  zit  neuir  ane  of  thame  (be  ye  teftimonie 
zea,  of  euery  fe6l  aganis  wthir)  haifand  ye  word  of  God,  yat  is  the  trew 
fenfe  of  ye  fcriptuir,  for  ye  porpofe  yai  allege  it  for  aganis  ws. 

For  wald  ony  of  thame  al  lay  to  this  lyne  and  fquare  reul,  and  preue 
yair  do6lrine  amangis  al  trew  Chriftianis  vniuerfalie  al  tyme  and  place  re- 
fauit :  without  al  dout  fa  doing,  yai  had  win  ye  caufe,  and  al  our  pley 
hald  an  end,  and  we  and  al  wtheris  profefling  our  commoun  crede,  war 


126  TO  YE  MAIST  GRATIOUS  SOUERANE, 


compellit  to  confefs  tliame  tobe  ye  trew  catliolikis,  and  our  felfis  to  hef 
errit.  Bot  fen  yai  can  neuir  do  that,  and  zit  wald  be  haldin  fones  of  the 
haly  catholik  kirk :  it  followis  neceffarlie,  yat  yai  fuld  leue  yare  awin 
phantalie  and  condefcend  with  thame,  quha  can  preue  yare  do6lrine  to  ye 
wthir  contrarious  tobe  catholik,  be  ye  famin  lyne.  And  fua  as  yis  reul 
dounthrawis  ye  errour,  fa  incontinent  it  fettis  wp  ye  treuth  on  ye  wthir 
fyde  :  yat  nocht  without  caufe  we  nameit  it  bayth  a  waippin  and  a  werk- 
lume  to  flrek  doun  a  faa,  yat  is,  an  errour  quhatfumeuir,  and  in  the  mein 
tyme,  to  big  wp  thir  haly  wallis  of  vnitie  and  confent,  in  ye  trew  catholik 
fayth. 

And  zit  nocht  onlie  may  yis  my  inftrument  proffet  to  a  godly  concord 
aganis  al  errouris :  bot  alfo  in  al  wther  effairis,  may  ftrenthe  mekle  ye 
famin  vnitie.  Quhilk  fpecialie  is  conqueft  and  keipit,  gif  euery  perfoun 
in  ilk  ftate  fal  leue  worthelie,  as  occalioun  feruife,  according  to  his  voca- 
tioun  :  as  gif  yat  ye  paftouris  fuld  vnabaifitlie  gainftand  ye  woulfis,  quhen- 
foeuir  be  yat  meanis  yai  ar  perfuadit,  yat  yai  may  faue  ye  flok :  yat  ye 
Princes  be  thare  au6loritie  manteame  al  Godlines  and  richt,  and  fuppres 
al  impietie  and  wickitnes  :  yat  ye  nobilitie  fuld  ftoutlie  alTift  yairto  reddy 
euir  to  defend  ye  fayth,  law  and  peace  of  thare  lauchful  and  catholik 
Souerane,  yat  fua  yare  airis  may  lauchfullie  to  thame  fuccede  :  yat  ye 
burgelTis  and  craftifmen  fuld  remember  on  ye  auld  prouerb  (faifing  dew 
honour  to  zour  Maief  I  name  it)  Ne  Jutor  vltra  crepidam  :  and  take  na 
mair  reuling  on  thame  aboue  wtheris,  yan  yai  haif  commiffioun  frome  yare 
Souerane  yairto  :  and  breuelie  yat  al  fuperiour  poueris  fuld  Godly  reul, 
and  inferiouris  humelie  obey,  euery  ane  contening  himfelf  in  yat  reul, 
Sap.  6.  20.  quhareto  he  is  callit.  For  only  fa  may  ye  wallis  of  our  lerufalem  be 
Ephes.  4.  biggit  wp,  and  aganis  ye  force  of  al  Enimeis  be  defendit.  For  yat  yis  or- 
12.  '  dour  conforme  to  my  reul  in  Godis  houfe  fuld  be  keipit,  Oueralquhare, 
at  al  tymeSy  and  he  al  trew  Chrijlianis  is  heleuit. 

And  albeit  zour  G.  excellence,  befydis  zour  eruditioun  in  the  Latin 
toung,  is  fik  a  mirrour  of  al  Godlines,  conftance,  and  continence,  integ- 
ritie,  wifdum,  and  of  al  hseroical  vertewis,  and  a  nurifear  be  al  polfible 
meanis  of  yis  vnitie  and  peace,  yat  ye  trompet  of  zour  fame  (to  ye  al- 
mychty  be  al  gloir)  is  blawin  loud  amangis  al  Chrilliane  nationis,  to  the 


MARIE  QUENE  OF  SCOTTIS. 


127 


grete  confort  of  zour  G.  trew  fubie6tis  :  yat  I  neidit  nocht  to  hef  tane 
thir  ray  labouris  heirin  for  zour  Maief.  caiife  :  zit  be  reffoun  yis  my  auc- 
toiir  makis  fa  mekle  to  that  Godly  concord,  quhareof  zour  G.  is  fa  de- 
fyrous:  I  richt  humblie  and  hertlie  dedicatis  my  fmal  labouris  heirin  to 
zour  Hienes :  be  quhais  name  and  au6loritie  yis  anciant  father  may  haif 
place  in  difputatioun,  according  to  his  dignitie,  to  help  to  difcufs  the 
treuth  veray  necelTar  at  this  tyme  tobe  outfet  and  manteamit,  of  the  qusef- 
tioun  exagitat  prsefentlie  in  zour  G.  Realme.  Quhilk  is,  quhow  the  awin 
proper  fenfe,  and  mynd  of  ye  haly  Gaijl  in  ye  fcriptuh\  may  he  difcernit 
fra  ye  erroneous  fenfe,  confauit  yairofhe  ye  wickit,  Of  this  mater  I  heir 
of  a  buke  fet  furth  certane  zeris  pafEt  be  an  honorable  confelTour  of  ye 
trew  catholik  fayth  M.  Quintine  Kennedie,  a  werk  commendit  be  fmdry 
cunning  men  als  weil  of  Ingland  as  of  Scotland.  And  alfo  laitlie  I  hef 
fein  certane  clatteris  and  I  wate  nocht  quhat,  nameit  contumeliouflie  in 
hie  contempt  of  ye  kirk  of  God,  A  confutatioun  of  ye  faid  M,  Quintinis 
Papi/tical  counfelis.  Put  out  be  ane  of  our  windfallin  brethir,  laitlie 
fnapperit  in  the  cummerance  of  Caluin  M.  lohne  Dauidfone.  Quha  for 
his  parte  of  the  new  padzeane  of  his  defperat  brethir,  wald  be  haldin  a 
Dauidfone  fa  douchty,  yat  with  a  puft  of  his  mouth  he  micht  be  iudgeit 
to  cleik  fra  ye  counfelis,  als  weil  general  as  wtheris,  al  au6loritie  :  in  yat 
he  dar  be  fa  temerarious  as  to  cal  yame  papiftical :  yat  is,  as  he  intendis 
contumeliouflie  be  yat  terme,  diflaitful,  wickit,  leing  and  erroneous.  And 
fua  impudentlie  dar  he  affirme  few  Godly  counfelis  to  hef  bene  othir,  fen 
Sylueftris  days  or  afore  :  and  agane  nameis  yame  fa  few,  and  fa  few,  yat 
nocht  only  he  makis  him  to  miflvnaw  ony  ane  of  yat  fort :  hot  ye  firft  and 
principal  general  counfel  efter  ye  Apoftolis  haldin  at  Nice,  as  he  can  nocht 
cal  it  a  general  counfel,  fa  he  apperis  to  infinuat  yat  ye  haly  fatheris  ag- 
greit  nocht  yare  amangis  yame  felfis :  be  reflioun  yat  certane  wickit  con- 
fentit  nocht  to  thame,  hot  to  ye  blafphemie  of  Arrius  yare  condemnit.  As 
he  wald  fay  nixt  (for  certane  is  it  yat  fik  men  decays  euir  to  worfe)  ye 
Apoftolis  war  nocht  of  ane  confent  and  mynd  in  Chrifte,  becaufe  ludas 
left  yame.  And  finalie  concluidis  he,  yat  nocht  only  general  counfelis 
may  erre,  hot  tobe  a  dreme  to  think  yat  euir  yai  hef  bene  a  counfel  vni- 
uerfal  prsefenting  ye  kirk  of  God,  fen  ye  Apoftelis  days  :  and  zit  he  thinkis 


128  TO  YE  MAIST  GRATIOUS  SOUERANE, 


nocht  al  yat  venum  aneuch :  bot  afBrmis  als  that  yai  hef  bene  few  guid 
paftouris  in  ye  kirk  fen  ye  faid  Sylueller.     0  ingentem  conjidentiam  ! 
My  toung  treiilie,  Madame,  failzeis  me  to  expres  ye  zele  yat  a  faythful 
Chrifliane  fuld  haif,  for  ye  houfe  of  God,  aganis  yir  fchameles  learis, 
aganis  ye  folie,  zea  ye  phrenefie  of  yir  proud  peililent  proteftantis,  euery 
day  defcending  a  ftep  feryer  to  yare  maifler  in  hel.    Layng  may  yai  heir 
proteft,  or  ony  man  quha  hes  cuir  of  his  faul,  be  moueit  for  fik  a  protef- 
tatioun.    For  quhat  war  yat  ellis,  bot  to  admit  place  to  ye  difcipulis  of 
Arrius,  Macedonius,  Eutiches,  Neftorius  and  wtheris  iuftlie  condemnit  be 
general  counfelis  ?  and  to  cal  abak  agane  yare  hserefeis  fa  mony  C.  zeris 
erdit  in  hel  ?    Bot  yis  manis  folie  is  fufficientlie  declarit  be  ye  maift  cun- 
Thair  ^     ning  wrytearis  of  Caluinis  and  of  Luthdris  fe6l  :  quha  almaift  appreuis  ye 
haif  nocht  firft  four  general  counfelis,  and  teftifeis  yat  al  ye  Bifchopes  of  Rome  quhil 
the  places:  Bouifacius,  quha  fuccedit  to  Gregore  ye  grete  about  .iijC.  zeris  efter  Syl- 

bot  it  is  sa  .  n        •  a 

plane,  yat  uefter,  War  cunning  and  Godly  paftouris.   And  quhatkin  wtheris  paftouris 

Veil  Cclll 

nocht  deny  yai  War  fcu  fyuc,  the  lichtis  and  lam  pis  of  ye  kirk  of  God,  Athanafius, 
Gregore,  Nazianzene,  S.  Hierome,  Ambrofe,  and  Auguftine,  Bafil,  Chry- 
foftome  and  Cyril  with  mony  wtheris  in  thare  dayis,  fen  ye  tyme  of  Syl- 
uefter  teftifeis  be  thare  writtingis.  Bot  this  my  au6lour,  as  he  had  fore- 
fein  the  vanitie  or  rather  impietie  of  this  man,  makis  al  thir  materis 
almaift,  fa  cleir  aganis  him :  that  M.  Quintine  neidis  na  wthir  Apologie 
nor  nane  wthir  man  to  waift  paper  and  ink  for  yis  porpofe.  For  the 
quhilk  caufe,  I  mak  mentioun  of  thame  bayth  to  zour  G.  yat  ye  treuth  of 
thare  pley  be  fupport  of  yis  father  mot  be  tryit,  and  filence  put  to  ye  er- 
roneous. And  yis  fpecialie  I  do,  to  confirme  ye  wyfe  and  graue  fayng, 
quhilk  I  hard  zour  Maief.  fumtyme  fpeik  on  yis  man  ere  :  Sen  of  wryte- 
Eccie.  12.  ing  ofhuikis  (as  witnelEs  Salomon)  yair  is  na  end,  and  fen  ye  veritie  in 
al  thingis  is  hot  ane,  and  vnuariahle  :  yai  ar  huikis  anew  alrady  put 
Prouerb.  furth,  gif  thai  war  weil  vnderftand.  Quhais  fayng  (fen  the  hertis  of 
princis  ar  in  ye  handis  of  God)  I  wnderftuid,  as  proceding  of  ye  haly 
Gaift,  and  conforme  to  zour  G.  mynd  hes  fpecialie,  according  to  my  fmal 
talent,  labourit  fen  fyne,  as  I  gat  oportunitie,  befydis  fum  wthir  mater  yat 
I  had  than  begun,  yat  fum  tra6latis  writtin  be  anciant  fatheris  mony  zeris 
ago,  micht  be,  for  a  Godly  -vnitie  in  zour  G.  Realme  vnderftand  be  thame, 


21. 


MARIE  QUENE  OF  SCOTTIS.  129 

be  quliome  yai  micht  nocht  afore.  Of  ye  quhilkis  as  I  cheifit  yis  au6lour 
firft  fa  ye  mater  of  ye  weclity  qua^ftioun  forefaid,  cunninglie  tretit  be  him, 
is  neceffarlie  firft,  efter  my  iudgement,  for  an  vnitie  in  ye  trew  religioun 
tobe  vnderftand.  To  ye  quhilk  vnitie,  Madame,  befydis  ye  help  and  aid 
that  we  hef  afore  expreffit,  it  wald  help  mekle,  gif  twa  thingis  war  to 
addit :  Firft  yat  worthy  punifment  war  tane  of  fchameles  oppin  learis  and 
treuth  brekaris,  and  of  yame,  quha  ar  knawin  on  fet  porpofe  wriftearis 
of  ye  veritie,  and  nurifearis  of  difcord.  The  fecund  yat  the  grete  Gentrice 
of  zour  Maief.  wald  perfuade  to  certane  defperat  perfonis,  yat  ze  ar  an 
hertlie  and  a  compatient  mother  to  thame  (as  na  faythful  Subie6l  doutis, 
bot  fa  is  in  deid)  and  yat  zour  G.  nothir  feikis  ye  lyiies  nor  landis  of  cer- 
tane of  ye  vnleirnit  nobilitie,  and  wtheris  feduceit  be  yir  dilTaitful  foxis, 
and  rauenous  woulfis  thare  fals  techearis.  For  fuythlie  fa  it  becumis,  and 
equitie  yat  requiris  :  fen  be  ye  negligence  and  inordinat  affe6lioun  of  zour 
Hienes  forebearis  (qubat  is  zour  awin  parte  thairin  praefentlie,  I  am  in- 
certane)  in  the  promoueing  of  vnqualifeit  Praelatis  in  ye  kirk :  al  this  per- 
turbatioun,  trible,  and  hie  interpryfeis,  in  Scotland,  as  the  lyke  for  ye  lyke 
caufeis  alfo  in  vtheris  partes,  ar  wpfproung.  Infameke  yat  the  peple 
houngerit  throw  inlake  of  the  heuinlie  and  necelfare  fuid  of  Godis  word, 
and  haifand  a  vehement  houngir  and  thrift  thairof,  entering  vnhappelie 
tobe  refrefchit  in  ye  cumpanie  of  yir  neu  techearis,  as  it  war  in  an  apothe- 
caris  buyth  ful  of  al  kynd  of  droigis,  bayth  of  delicat  fpycerie  and  of  rady 
poyfoun :  quare  yai  without  ony  confyderatioun  or  refpe6l  of  ye  guid  or 
the  ewil,  hes  tane  fa  gredy  a  fil,  bot  fum  mair  and  fum  les  of  ye  poyfoun, 
yat  certane  ar  fallin  as  it  war  in  an  apoplefie  nothir  heiring,  feing,  nor 
feling  thare  infirmitie  :  wtheris  as  in  a  phrenefie,  rinnand  and  rufcheand 
without  knaulege  quhat  yai  othir  do  or  fay  :  wtheris  alfo  as  it  war  in  a 
licht  flummir  eafelie  tobe  walkinnit.  Of  quhome  mony  ar,  as  I  am  be 
euident  reflbnis  perfuadit,  fra  al  perel  fa  recouerit :  yat  with  litle  craft 
and  diligence  of  a  guid  medicinar,  yai  may  be  cuirit  fra  al  infirmitie,  and 
without  al  fcrupulofitie  accumpaniit  with  the  kirk  of  God,  bot  that  zit 
mair  fpedelie  thai  wald  do,  gif  thai  war  deliuerit  from  feir  of  yare  former 
plays.    Thir  meanis,  gratious  Souerane,  being  prouideit,  and  ye  trew 

fenfe  of  myn  a6lour  deulie  embraceit,  thare  is  na  dout,  bot  thir  wallis  of 

s 


130 


TO  YE  MAIST  GRATIOUS  SOUERANE. 


vnitie,  Madame,  be  zoiir  gratious  affiftence  falbe  vpbigit  and  defendit,  witb 
fik  expeditioun  and  fortitude,  as  wes  the  wallis  of  lerufalem  be  Nehemias. 
The  quhilk  mot  grant  ws  ye  only  au6lour  of  vnitie  and  peace  our  Lord 
Iesvs  Christe  :  quha  mot  hald  zour  Celfitude  in  his  continual  protec- 
tioun.  Amen. 


Of  Antuerp  the  .2.  of  Decemb.  1563. 


131 


^  In  ye  catalog  of  Gennadius,  quhilk  is  conionit  with  ye  catalog 
of  s.  hierome  of  ye  ecclesiastik  wrytearis,  yis  testimonie  is  of 

ViNCENTIUS  LiR. 

ViNCENTius  natione  Gallus,  apud  Monajterium  in  Lirinenji  infula 
prejhyter  :  vir  in  fcripturis  Jandis  doctus,  et  notitia  ecclefiafticorum 
dogmatum  fufficienter  injirudus,  compqfuit  ad  euertenda  licBreticorum 
collegia,  nitido  et  aperto  Jermone  validiffimam  dijputationem,  quam  ah- 
fconfo  nomine  Juo,  attitulauit  Peregrini  aduerfum  hcereticos  :  cuius 
operis  quiajecundi  libri  maximam  in  fchedulis  partem  d  quihufdam  fu- 
ratam perdidit,  recapitulato  eius  paucis  fermonib.Jenfu,  primo  compegif, 
et  in  librumvnum  cedidit,  Moritur  Theod*  et  Valentiniano  regnan- 
tib. 

^  TrITEMIUS  in  HIS  BUKE  OF  YE  EcCLESIASTIK  MEN,  WRYTIS  YIS  : 

ViNCENTIUS  Monachus  et  Prejbyter  Monajierij  Lirinenjis  infulcB,  na- 
tione Gallus,  vir  in  diuinis  Jcripturis  eruditiffimus,  et  fcecularium  lite- 
varum  non  ignarus,  vita  et  moribus  clarus.  E.rjiat  eius  infigne  opus, 
quodfub  Peregrini  nomine  compofuit,  d  veteribus  dodoribus  percelebre 
laudatum,  Be  erroribus  et  collegiis  hcereticorumfugiendis,  lib.  ij.  Alia 
quoque  nonnulla  fcripjijfe  legitur,  quce  ad  notitiam  meam  non  venerunt. 
Claruitfub  Tlieodofio  et  Valent.  regnantib.    An.  D.  430. 


13^ 


TO  THE  REIDAR. 


*  ?.( To  efchew  al  occafioun  of  wane  llryfe  with  aduerfaris,  for  *  limpis  of 

quhilkisvve  ^ 

leid  sum  of  Grammar  or  fik  triflis  :  I  hef  behauit  me  in  ye  tranflatioun  of  yis  tractate 

yame  to  hef  *' 

maidagrete  fa,  yat  I  hef  bene  fcrupulous  to  vfe  ye  ful  libertie  of  a  tranflatour  :  hot  hes 

parte  of  ye        *'  ^  / 

thare*^  °k  ^^^^^  labour  als  weil  to  expres  almaift  ye  famin  felf  wordis  of  myn  au6lour, 
as  his  ful  fenfe  and  mynd.  And  zit  I  hoip  yat  yow  fal  think  me  to  fpeik 
propir  langage  conforme  to  our  auld  brade  Scottis.  As  to  my  fidelitie,  I 
referre  it  to  ye  godly  cunning,   I  hef  vfeit  twyfe  only  ye  iugement  of  Cof- 

*  J^'^yir  terius  concerning  *  ye  text :  quhare  he  planelie  apperis  to  deliuer  ye  wordis 
Cuius  sci.  of  Vincentius.    Gif  in  wthiris  places  I  vfeit  his  iue-ement  or  myn  awin,  I 

entice  cum  ^     ^  ^      ^  ^  ^ 

Gracia  ce-  infcrit  it  withiu  fik  twa  (  )  circulis,  and  alterit  na  thine*  of  ye  text :  as  fum- 

deret,mA,  .  .    /       ^  .  . 

Quiartem  tymc  I  did  yc  lyke,  eiking  fum  thing  to  explane  an  obfcuir  word  :  and 

totius  scien-  .  .  •  a      i  i  i  •     r     -i  i 

tia  con-     anis  notit  my  apperence  in  ye  margm.    And  yat  al  mot  be  mair  facil,  les 

sccndxssct 

tedious,  and  mair  attentlie  confiderit :  I  hef  diftin6lit  ye  firft  and  princi- 
pal parte  in  cheptouris,  proponing  fum  breue  argumentis  yairto.  Quhilk 
thing  I  fufpe6l  na  leirnit  man  to  repreue.  Bot  fen  my  labouris  heir  ar 
for  ye  vnleirnit  only  :  I  exhort  ye  zoung  fcoleris  to  reid  yis  au6lour  in  his 
awin  toung,  yat  yai  may  bettir  knaw  his  godly  eruditioun :  quhilk  makis 
mekle  at  yis  tyme  for  ye  firft  ftep  fra  errour,  to  a  haly  concord  in  our 
lord  lefus.  Quhais  fpirit  mot  induce  and  conferue  the,  and  thame  in  al 
treuth.  Amen. 


VINCENTIVS  LIRINENSIS, 


OF  YE  NATIOUN  OF  GALLIS, 


FOR  YE  ANTIQUITIE  AND  VNIUERSALITIE  OF  YE  CATHOLIK  FAYTH, 
AGANIS  YE  PROPHANE  NOUATIONIS  OF  AL  H^RESEIS. 


The  caufeis  yat  moueit  ye  AuStor  to  wryte  yis  trad: at.    Cap,  L 

The  fcripture  fayand  and  commandand,  Demand  thy  fatheris  and  yai  fall  Dent.  32. 
tell  the  :  yi  eldaris,  and  yai  fall  fchaw  ye  :  And  agane,  To  ye  wordis  of  Prouei.  22. 
ye  wyfe  apply  yi  ere :  and  fiklyke,  My  fone  forzet  nocht  thir  fayngis,  hot  Prouerb.3. 
yi  hert  mot  keip  my  wordis  :  it  apperis  to  me  ye  Pilgrum  ye  leift  of  Godis  Be  ye  name 
feruandis,  yat  it  be  Godis  help,  fall  nocht  be  a  mater  of  litle  proffet,  gif  gmm  he 
yai  thingis  quhilkis  I  hef  refauit  fra  haly  fatheris,  I  put  in  writt,  weray  nrthSr'^" 
necelfare  at  ye  leill  to  my  awin  waiknes :  as  quhen  it  mot  be  in  reddines, 
quhareby  ye  imbecillitie  of  my  memorie,  be  continuall  reiding  may  be  fup- 
portit.   To  ye  quhilk  bilTmes  nocht  onlie  ye  fruit  of  ye  werck,  bot  alfo  ye  The  vtiii- 

tie. 

confideratioun  of  tyme,  and  commoditie  of  place  prouoikis  me  :  The  tyme,  The  tyme. 
be  relfoun  all  manlie  thingis  ar  reuilfit  be  it,  we  alfo  euery  ane  to  wthir 
fum  thing  fuld  reuifs  fra  it,  that  mot  proffet  to  ye  lyfe  eternall :  fpecialie  ^'ote. 
fen  bayth  a  terrible  expe6latioun  of  ye  diuine  iugement  requiris  gretumlie 
ye  ftudie  of  religioun  tobe  eikit,  and  ye  fraudfull  diffait  of  new  heeretikis 
hes  mekle  neid  of  thocht  and  attendence.   Bot  ye  place,  infamekle  yat  we  The  place, 
fleand  ye  frequent  cumpanie  of  townis  and  wtheris  vnquietnes,  remanis  in 
ye  fecret  duelling  place  of  a  quiet  village,  and  monallerie  in  it :  quhare 
without  grete  diftra6tioun  yat  may  cum  to  pafs,  quhilk  is  foung  in  ye 
Pfelme,  Walk  and  Je,  yat  I  am  God*    Bot  ye  caufe  alfo  of  our  porpofe  Psai.  45. 
makis  to  yis  end,  yat  I  quha  fumtymes  wes  inuoluit  with  findry  and  forrou-  wes  in  his 
ful  cummeris  of  yis  warldlie  weirfair,  at  ye  laft  be  ye  help  of  Chrille,  I  Tmln^^f 
hid  me  felf  in  ye  heuinning  place  of  religioun,  to  all  man  at  all  tymes  maifl  efter  dre^u 
fuir :  yat  yair  ye  blaftis  of  vanitie  and  pr}  de  being  put  doun,  be  ye  facri-  JlaTtik  life^" 


134 


VINCENT.  LIRIN.  AGANIS 


bot  now  fice  of  Chriftiane  humilitie,  I  fatisfiing  my  God,  nocht  onlie  mycht  efchew 
ye  bakwart  ye  fchipbrekiiig  of  yis  prsefent  lyfe,  bot  alfo  ye  fyrie  flambis  of  ye  warld 

way,  fra  ye  .  p        t       i      -n  t  i       •  i  •  i  mi  • 

raonastik  tocum.  ±>ot  iiow  m  ye  name  oi  ye  L<ord  will  L  begm  yat  thmg,  quhilk  is 
weHs^fra  in  reddines  :  to  witt,  yat  I  may  wryte  thai  tbingis  be  our  forbearis  til  ws 
(as  is  ye^  deliuerit,  and  amangis  ws  laid  vp  in  keiping  and  floir,  and  yat  rather  be 
ye*assis/  ye  fayth  of  a  trew  reherfar,  yan  be  ye  prsefumptioun  of  an  au6lour,  yis 
inaterbe^  law  of  writting  nochtyeles  obferuit,  yat  nocht  all,  bot  onlie  all  materis  ne- 
ye  en/o/  ceffare  I  mot  colle6l :  and  yat  nocht  in  an  ornate  and  exquifit,  bot  in  a 
yis^day^^^^'  facill  and  commoun  flyle,  yat  mony  thingis  may  rather  appere  lignifiit, 
The  bumii  yan  explanit.  Lat  yame  wryte  delicatlie  and  exquifitlie  :  qnha  to  yat  por- 
godiy.^  pofe  ar  moueit,  othir  be  bauldnes  of  ingyne,  or  be  reffoun  of  yair  office  : 
bot  it  fal  fuffice  me  for  ye  fupport  of  my  memorie,  or  rather  forzetfulnes, 
ye  hcere-  to  licf  prseparit  to  me  felf  yis  memorial  :  quhilk  pece  and  pece  reduceing 
hei'dow  ^  to  memorie,  I  intend  daylie,  God  willing,  ya  thingis  quhilkis  I  hef  lerit  to 

rect  iustli 

correa  and  complete.  Bot  yis  fer  heir  hef  I  afore  aduertifit,  yat  gif  per- 
bK^^a^'  aduenture  ony  thing  ouerflippit  be  me,  cum  in  ye  handis  of  haly  men  (or 
as^ai  pieis  iudges)  ya  na  thing  fuld  repreue  without  caufe  :  forfamekle  as  ya  fee, 
schame^.^^  "  yat  zit  be  a  promift  emendatioun,  yis  is  tobe  maid  mair  trim. 

^ganis  errow^is  and  hcerefeis  al  trew  Chriftiane  fuld  Jirenth  him  felf 
with  double  armour  :  yat  is,  with  ye  haly  fcriptuir,  and  with  aud:o- 
ritie  of  ye  haly  catholik  Kirk,  tueching  ye  trew  wnderjianding  yair- 
of    Cap.  11. 

I  HEiRFOR  oftymes  with  grete  diligence  and  maift  attendence,  feirceand  at 
Obserue  vcray  mouy  men  of  excellent  halines  and  do6lrine,  be  quhat  manere  I  be 
soeuir  wald  fum  fuir,  and  as  be  fum  general  and  reulful  way,  micht  difcerne  ye  treuth 
cathobk.^  ^  of  yc  catholik  fayth,  fra  ye  falfet  of  haeretical  wickitnes  :  ane  anlTuer  on 
yis  manere  gat  I  almaift  euir  of  al  men  :  that  gif  othir  I,  or  ony  wthir 
wald  perfaue  the  diffaitis,  efchew  the  fnairis  of  the  wpfprouting  hseretikis, 
The  way  to  and  in  ye  hail  fayth  wald  found  and  hail  perfeuere,  on  double  manere  fuld 

Gsclicvv  cil 

errour.      he,  be  help  of  ye  hieaft,  ftrenthe  his  fayth.    Firft  to  wit,  be  ye  au6loritie 
of  haly  fcriptuir  :  fyne  yairefter  be  ye  traditioun  of  ye  catholik  Kirk, 
tioun.*^     Heir  peraduentuir  fum  man  may  fpeir  :  fen  ye  canoun  of  ye  fcriptuiris  is 


YE  NOUATIONIS  OF  AL  H^RESEIS.  135 

perfyte,  and  to  ye  felf,  till  all  thingis  anewche  and  largelie  fufficient : 

quhat  neid  is,  yat  till  it  be  ionit  the  au6loritie  of  ye  Kirk  ?    Becaufe  to 

wit,  that  all  man  refauis  nocht  ye  haly  fcriptuiris  for  ye  heich  hid  fenfe 

yairof,  in  ane  and  in  ye  famin  fence :  bot  the  fayingis  of  ye  famin  wther- 

ways  yis  man,  and  yat  man  interpretis  :  yat  almaift  quhow  mony  men  yai  g^l'j,^^^^"^'" 

ar,  that  fa  mony  fentences  apperis  may  be  drawin  thairof.  For  wthirways  "^^^^g^^^j^^^ 

exponis  it  Nouatianus,  wthirways  Photinus,  wthirways  Sabellius,  wthir-  J'^j^^^^lj^" 

ways  Donatus,  wthirways  Arrius,  Eunomius,  Macedonius,  wthirways  fg^^pj^"^"' 

Apollinaris,  Prifcillianus,  wthirways  louinianus,  Pelagius,  Celeftius,  wthir- 

ways  finalie  Neftorius.    Bot  heirfor  for  werray  neceffare  it  is,  for  fa  grete  l^^^^^^^' 

dangerous  flonkis  of  fmdry  errouris,  yat  ye  lyne  of  Propheticall  and  Apof-  Juix  yame 

tolik  interpretatioun  be  dire6lit,  according  to  ye  rewll  of  ye  Ecclefiaftik 

and  catholik  vnderftanding.    Siklyke  in  ye  catholik  Kirk  felf,  cuir  is  ^re-  ^^^^  yame 

,  ,  four  and  ye 

tumlie  to  be  hald,  yat  we  retene  yat  thing,  quhilk  oner  alquhare,  quhilk  Serueti- 

.  .  .         .  of 

at  all  tymes,  quhilk  be  all  men  is  beleuit.  For  yat  is  treulie  and  properlie  quhiikis 

euerysect 

catholik  (quhilk  thing  ye  felf  ftrenthe  and  propirtie  of  ye  name  declairis)  caiiisthame 
quhilk  verelie  and  vniuerfalie  comprehendis  all.    Bot  yis  thing  onlie  fua  kirk,  and 

zit  ya  al  ar 

cumis  to  pafs,  gif  we  follow  vniuerfalitie,  antiquitie,  and  confent.    We  out  of  ye 

way. 

fall  follow  vniuerfalitie  trewlie  on  this  maneir,  gif  we  confes  yis  ane  fayth  CathoUk 
tobe  trew,  quhilk  ye  haill  Kirk  ouer  all  ye  compas  of  ye  erd  confeffis  :  an-  terme  sig- 
tiquitie  fuythlie  fua,  giue  we  diffiuir  nawais  fra  yis  vnderftanding,  quhilk  ai.  ThJ 
our  haly  forebearis  and  forefatheris  is  knawin  to  hef  appreuit  and  renounit:  fayth  is 
confent  alfo  fiklyke,  gif  in  ye  antiquitie  felf,  we  fall  follow  ye  diffinitioun  vniuersa- 
and  fentence  of  all,  or  at  ye  leift  of  almaift  all  ye  Preiftis  togiddir  and  ye  quitie,  and 

,        .  consent  of 

techearis.  bayth. 


Sindry  qucestionis  tueching  yis  mater  worthy  tohe  ohjeruit.    Cap.  Ill, 

QvHAT  fall  heirfor  a  Chriftiane  catholik  do,  gif  ony  portioun  of  ye  Kirk, 
fall  cut  ye  felf  fra  ye  commonioun  of  ye  catholik  fayth  ?    Quhat  treulie  i 
bot  yat  he  prsefer  ye  h  el  the  of  ye  haill  body,  to  ane  poyfonnit  or  corruptit  dinTeuHs'. 
membre  ?    Quhat  gif  fum  cankir  makis  to  defyle  nocht  onlie  a  portioun,  2 
bot  the  haill  kirk  at  anis  ?    Than  fiklyke  fall  he  prouide,  yat  he  inhere  to 
ye  antiquitie,  quhilk  aluterlie  may  nocht  now  be  ony  fraud  of  noueltie  be 


136 


VINCENT.  LIRIN.  AGANIS 


3  diffauit.  Quhat  g*if  in  ye  antiquitie  felf,  ye  errour  of  twa  or  thre  men,  or 
of  a  citie,  or  alfo  of  fum  prouince  be  perfauit  ?  Than  fall  he  aluterlie  do 
diligence,  yat  he  to  ye  fuilhardines  or  ignorance  of  a  few  numbre,  praefer 

4  ye  decreis  of  ye  vniuerfal  kirk,  gif  ony  vniuerfalie  be  of  ye  auld.  Quhat 
gif  ony  fiklyke  thing  brek  out,  quhare  na  decre  of  yat  kynde  may  be  found? 

The  vni-    Than  fall  he  do  diligence  to  inquire  and  ferce  ye  fentences  of  our  forefa- 

lorme  con-  ^  ^  ^ 

doctomir  conferrit  amang  yame  felfis,  and  yat  of  yame  only  quha  albeit  in 

diueris  tymes  and  places,  nochtyeles  perfeuerand  in  ye  communioun  and 

Obserue.  fayth  of  aue  catholik  kirk,  wes  prouable  or  laudable  techearis  :  and  quhat- 
fumeuir  nocht  ane  or  twa  onlie  of  yame,  hot  all  togidder  with  ane  and  ye 
famin  confent,  he  fall  knaw  planelie,  frequentlie,  perfeuerantlie  to  hef 
haldin,  writtin  and  techeit :  lat  him  Yuderftand  that  thing  alfo  without  all 
dout,  fuld  be  beleuit  be  him. 


Exemples  of  ye  prcemiUis^  and  firjl  of  ye  Donatijlis.    Cap.  IIIL 


BoT  yat  yir  thingis,  quhilkis  we  fpeik,  may  be  maid  mair  plane,  be  ex- 
emplis  feueralie  yai  ar  tobe  illuftrate,  and  a  litle  mair  largelie  tobe  dilatit : 
lefte  be  ye  ftudie  of  immoderat  fchortnes,  ye  wecht  of  ye  mater  be  fwiftnes 
of  fpeche  fuld  nocht  be  perfauit. 

In  ye  tyme  of  Donatus,  of  quhome  are  ye  Donatiftis  callit,  quhen  a 
grete  part  of  Aphrik  had  wappit  doun  ye  felf  in  ye  furious  rage  of  his  er- 
J^Tf ^  t"  quhen  it  vnmyndfull  of  ye  awin  name,  religioun,  and  profef- 

yairwes    fioun,  prseferrit  ye  curfit  fuilhardines  of  ane  man,  to  ye  kirk  of  Chrifte : 

na  kirk  of  .  . 

christe  in  than  quhacuir  wes  in  Aphrik  detefting  ye  prophane  fchifme  and  diuifioun, 

Ills  dsySj 

botyame^  War  accumpaniit  to  ye  haill  vniuerfal  kirkis  of  ye  warld,  yai  onlie  of  al 
of  his  sect,  within  ye  fan6luarie  of  ye  catholik  fayth,  micht  be  faifit :  leuand  but  dout 
an  excellent  forme  and  exemple  to  yair  eftercummeris.  to  wit,  quhow 
yairefter  be  a  guid  cuftum  ye  helth  of  al  mot  be  prseferrit  to  ye  wodnes  of 
ane,  or  always  of  few. 

Of  ye  ^rrianis.    Cap.  V, 

Arrius  a  SiKLYKE  quhen  ye  venom  of  ye  Arrianis  had  nocht  yan  infe6lit  a  certane 
Alexandria  portioun,  bot  almaift  ye  haill  warld :  infafer  yat  a  certane  mift  wes  zet 


YE  NOUATIONIS  OF  AL  H^RESEIS.  137 

vpon  ye  myndis  of  al  ye  Bifchopes  of  ye  Latin  toung  almaift,  partlie  dif-  puft  vp  in 
fault  throw  ignorance,  and  partlie  throw  fraud,  quhat  thing  in  fa  grete  consait  be 

_      .    .  ,  .  opinioun  of 

confulioun  of  materis  wes  fpecialie  tobe  followit :  yan  quha  euir  become  his  science, 

.  .  inuentit  ye 

ye  trew  luuear  and  worfchipar  of  Chrifte,  praeferring  ye  auld  fayth  to  ye  damnable 

errour,  yat 

new  wnfaythfulnes,  be  na  peftilence  of  yat  contagious  cankir  wes  defylit.  ye  sone  of 
Be  experience  trewlie  and  dainger  of  ye  quhilk  tyme  it  is  fufficientlie  and  nocht  of 
mair  furthfchawin,  quhoumekle  calamitie  is  inbrocht  be  ye  indu6lioun  of  a  stance  with 
new  do6trine :  fen  yan  nocht  onlie  fmal  thingis,  bot  ye  maift  heich  wes  ofyegTete 
doung  almaift  to  nocht.    For  nocht  onlie  affinitie,  confanguinitie,  freind-  in  ye  kirk 
fchip,  houffis  :  bot  alfo  townis,  peple,  prouinces,  nationis,  and  breuelie  ye  Arrianis! 
haill  Romane  Empyre  fra  ye  ground  wes  fchaikin,  and  moueit  out  of  ye 
place.    For  quhen  ye  prophane  nouatioun  of  ye  Arrianis  as  ye  goddace 
of  battel,  or  as  a  furie,  ye  t  Emperour  of  all  firft  being  maid  captiue,  had  t  Constan- 
fubdewit  yairefter  al  ye  hie  turretis  of  ve  palice  be  new  lawis,  naways  efter  lens,  quha 

,  ,  *'  bayth  de- 

yat  ceilTit  to  mingle  throw  wthir  and  confound  all,  bayth  priuat  and  pub-  fendit  the 

Arriane 

li6l,  bayth  hallowit  and  prophane,  na  regard  nor  difference  to  haif  of  ye  impietie, 

•11  n       '    '      1  'r  •  n      1  r>  cruelie 

guid  and  ye  trewth,  bot  quhomeloeuir  it  pleiiit,  as  it  war  furth  of  a  fupe-  persuitit  ye 

111  T       rr-i  ..  trew  catho- 

riour  place  to  bete  doun  to  ye  ground,  ihan  wes  mariit  women  defilit,  likis,  bot 
wedowis  fpulzeit,  virginis  prophanit,  monafteriis  deftroyit,  clerkis  wappit  religious 
fmdry,  ye  minifteris  of  ye  kirkis  ftrikin,  ye  Preiftis  dryuin  away  and  desertis. 

The  Cal 

baniffit,  ye  prefonis,  pittis,  and  mettal  places  fillit  ful  of  ye  fan6tis  of  God.  uinianis  at 
Of  ye  quhilkis  a  grete  parte,  ye  townis  being  forbiddin  yame  :  wes  hurlit  i^teSIn^ 
out  and  baniffit,  and  amang  ye  defertis,  coiuis,  wild  beiftis,  and  rolkes,  be  foibw  th^ 
naikitnes,  hungir  and  thrift  wes  worne  away  and  confumit.   Bot  come  all  fnilmL 
yir  thingis  for  ony  wthir  caufe,  bot  treulie  quhen  for  ye  heuinlie  do6lrine 
manlie  fuperftitioun  is  introducit,  quhen  ye  weill  foundit  antiquitie  for  a 
curfit  noueltie  is  ouerquhemlit,  quhen  ye  ftatutis  of  ye  fuperiouris  ar  vio- 
latit,  quhen  ye  decreis  of  ye  fatheris  ar  cuttit  away,  quhen  ye  deterraina- 
tionis  of  ye  eldaris  ar  rugit  vp,  as  it  war  be  ye  ruitis,  quhen  within  ye 
maift  chaft  boundis  of  ye  haly  and  vndefylit  antiquitie,  ye  luft  of  prophane 
and  new  curiofitie  contenis  nocht  ye  felf. 


T 


138 


VINCENT.  LIRIN.  AGANIS 


He  citis  for  yis  porpofe  ye  authoritie  of  S.  Amhrofe  :  and  techis  yat  ye 
conjlancie  and  fay  th  of  ya  catholikis  tribulit  he  ye  Arrianis,  he  ws  is 
tohe followit.    Cap.  J^L 

BoT  peraduentiiir  throw  ye  haitrent  of  noueltie  and  luue  of  antiquitie  we 
imaginat  yir  thingis.    Quha  euir  iugeis  yat,  lat  him  half  traift  at  ye  leift 

Ambrose,  to  blilFit  Ambrofe,  quha  in  ye  fecund  buik  to  ye  Emperour  Gratiane,  de- 
plorand  ye  bittirnes  of  ye  tyme,  fays :  Bot  now  fufficientlie,  fays  he,  O  om- 
nipotent God,  be  our  extreme  calamitie,  and  be  our  bluid  we  hef  wefchin 
away  ye  flawchtir  of  ye  confelfouris,  ye  baniifing  of  ye  Preiftis,  and  the 

The  hseri-  horrible  cryme  of  fa  grete  impietie.    It  is  maid  manifeft  anewch,  yat  yai 

t&ble  selis 

ofyecatho-  quha  violatit  yair  fayth,  micht  nocht  be  fuir.    Siklyke  in  ye  thrid  buik  of 

lik  doctrin  ...  . 

is,  ye  trevv  ye  famiu  werk :  Lat  ws  keip  heirfor,  fays  he,  ye  praeceptis  of  our  eldaris, 

vnderstan-  ^  .  p  . 

ding  of  ye  and  lat  WS  nocht  -violat  ye  heeritable  felis  be  temeritie  of  a  brutal  fuilhar- 

scriptuir. 

dines.    For  that  felit  Prophetical  buik,  nocht  ye  eldaris,  nocht  ye  po- 
teftatis,  nocht  ye  Angelis,  nocht  ye  Archangelis  durft  oppin  :  to  Chrifte 
Apocai.  5.  allane  wes  referuit  yat  praerogatiue  to  explane  it.   Quhilk  of  ws  dar  oppin 
Ye  scrip,  ye  preiftHe  *  buik  felit  be  ye  confelfouris,  and  confecrat  now  be  ye  mar- 
tyrdome  of  mony  ?    Quhilk  buik  quha  wes  compellit  to  oppin,  efter  yat 
Thai  only  nochtyelcs  ye  dilfait  being  condemnit,  feilit  it :  quha  prsefumit  nocht  to 
worthy  ye  yiolat  it,  becomo  coufelTouris  and  martyris,   Quhow  fall  we  deny  ye  fayth 

name  of  ...  J  J  J 

confessou-  of  yame  quhais  vi6lorie  we  preche  ?  We  preche,  I  fay,  O  wirfchipfuU  Am- 

ris,  quha  in  ...  . 

tyme  of  pe-  brofc,  we  preche  planelie  and  in  louing  yame  we  ar  eftonill.    For  quha  is 

ril  confessit  ^  ^ 

ye  fayth.    fa  woud,  quha  albeit  he  may  nocht  attene  to  yame,  will  nocht  defyre  to 
follow  yame,  quhome  fra  ye  defence  of  ye  fayth  of  yair  eldaris,  na  vio- 
Fyon  our  lencc  repclHt  nor  put  abak  ?    Nocht  manafling  nor  plefand  flattrie,  nocht 

febilnesat  . 

yis  tyme.    the  lyfc,  uocht  the  dethe,  nocht  ye  court,  nocht  ye  garrifoun,  nocht  the 

Emperour,  nocht  ye  Empire,  nocht  men,  nocht  ye  deuillis.    Quhome  I 

fay,  for  ye  fuir  gripping  to  ye  religious  and  godlie  antiquitie,  ye  Lord 

iugeit  worthy  fa  grete  reward,  that  be  yame  he  wald  raifs  vp  his  Kirkis 

afoir  wappit  doun,  wald  quikin  his  fpiritual  peple  afoir  flane,  wald  place 

God  send  vp  agane  the  multitude  of  Preiftis  afoir  cafiin  fra  yair  dignitie,  wald  de- 
ws sik  Bis-  •        /•  ...  ...  . 

chopes.     lete  yai  curiit  nocht  writtingis  bot  wriftingis  of  ye  new  vngodlines,  be  ye 


tuir, 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


139 


fontane  of  faythfull  teris  pourit  in  ye  Bifchopes  frome  ye  heuin  :  and 
finalie  wald  cal  agane  almaifl;  ye  hail  warld,  yan  fcatterit  be  a  cruel  ftorme 
of  a  fuddane  hserefie,  to  ye  auld  faith  fra  ye  new  vnfaithfulnes,  to  ye  auld 
helth  of  mynd  fra  ye  neu  woudnes,  fra  ye  blindnes  of  noueltie  to  ye  auld 
licht. 

Aganis  ye  abominable  impietie  of  Arrius  determinate  ye  haly  fatheris 
according  to  ye  mutual  confent  of  vniuerjalitie  and  antiquitie.  Cap. 
VIL 

BoT  in  yis  diuine  ftrenthe  of  confeffioun,  y at  thing  till  ws  alfo  is  maift 
ipecialie  tobe  confiderit,  yat  yan  in  ye  famin  antiquitie  of  the  Kirk,  nocht 
the  defence  of  ony  ane  part  yairof,  hot  of  ye  vniuerfal  kirk  wes  tane  on 
yame.    For  it  wes  nocht  lefum  yat  fa  grete  and  fiklyke  men  fuld  affirm 
with  fa  grete  force  and  feruour,  ye  wauerand  fufpicionis  of  ony  ane  or 
twa  men,  and  yai  contrarious  to  yame  felfis :  or  zit  yat  yai  fuld  ftriue  for 
the  fulege  confpiracie  of  ony  ane  prouince :  hot  yai  following  ye  decreis 
and  determinationis  of  al  Preiftis  of  ye  haly  Kirk,  and  of  ye  Apoftolik  and 
catholik  veritie,  had  leuir  hef  lofeit  yame  felfis,  yan  ye  fayth  of  ye  vniuer- 
fal antiquitie.    Quharthrow  yai  hef  deferuit  to  attane  to  fa  grete  gloir,  Obserue 
yat  yai  nocht  onlie  confeifouris,  bot  the  principalis  of  confelTouris  be  al  Laris 
reffoun  fuld  be  haldin.  Grete  heirfor  and  manifeftlie  diuine  is  yis  exemple  zourawiu 
of  the  famin  maift  bliffit  fatheris,  and  be  al  trew  catholikis  in  continual 
meditatioun  tobe  rememberit :  quha  in  maner  of  ye  feuinfauld  chandelar  He  aiiuidis 
fchinand  be  ye  feuinfald  licht  of  ye  haly  gaift  fcheu  afoir  a  maift  cleir  d^n  chan°- 

c  r  •  1  '     n  delar  in  ye 

lorme  to  ye  eitercumeris,  on  quhat  maner  yairefter  amang  euery  vane  25.  of  Exo. 
clattir  of  errouris,  be  ye  au6loritie  of  haly  antiquitie  ye  malepeirtnes  of 
prophane  noueltie,  mot  be  trampit  vnder  fute.  This  is  fuythlie  na  new 
thing,  fen  yis  confuetude  fluriifit  euir  in  ye  Kirk,  yat  quhoumekle  euery 
man  wes  mair  godlie  in  religioun,  infafer  ye  mair  reddelie  he  gainftuid 
new  inuentionis. 


140 


VINCENT.  LIRIN.  AGANIS 


According  to  ye  confent  ofvniuerfalitie  and  antiquitie  determinat  Pape 
Stephanus  with  wtheris  JBifchopes  aganis  yame  of  Aplirik^  quha 
techeit  to  baptize  agane  yame  quha  wes  haptizit  be  hceretikis.  Cap. 
VIIL 

Of  fik  exemplis  al  hiftoriis  ar  ful.  Bot  yat  my  mater  be  nocht  prolixt :  a 
certane  exemple,  and  yat  fra  ye  Apoftolik  fait  fpecialie  wil  we  tak,  yat  all 
men  mair  cleirlie  yan  ye  licht  may  fe,  be  quhat  feruour  in  al  tymes,  be 
quhat  diligence,  be  quhat  erniftnes,  ye  bliffit  fucceffioun  of  ye  blilTit  Apol- 
tolis  hes  euir  defendit  ye  integritie  of  ye  religioun  anis  refauit.  Sumtyme 
4^chope  of  ^^^^^^^  Agrippinus  of  worfchipful  memorie  Bifchope  of  Carthage,  the  firft 
Carthage    of  all  men  contrare  ye  diuine  canoun,  contrare  ye  reul  of  ye  vniuerfal  Kirk, 

wes  ye  first  j  j 

yat  eausit   contrare  ye  vnderftandinp*  of  al  wtheris  Preiftis,  contrare  ye  confuetude 

to  baptize  .  . 

agane.  and  ftatutis  of  his  eldaris  iugeit  to  baptize  agane.  Quhilk  praefumptioun 
fa  grete  damnage  inbrocht,  yat  nocht  onlie  it  gaue  an  exemple  of  facrilege 
to  al  hseretikis,  bot  alfo  occafioun  of  errour  to  certane  catholikis.  Quhen 
heirfor  on  al  fydis  yai  cr^t  out  al  on  the  noueltie  of  ye  mater,  and  al 
Preiftis  oueralquhare  euery  man  for  his  awin  diligence  gainftuid  :  yan 

Pape  Ste-  Pape  Stcuin  of  happy  memorie,  Praelat  of  the  Apoftolik  fait  with  wtheris 

uin  in  the       ^  ^  .  .  . 

tyme  of     his  collegis,  bot  zit  he  mair  than  the  reft  maid  obftacle  :  eftemand  it  wor- 

Cypriane. 

thy  (as  I  think)  gif  he  micht  ourcum  fafer  al  ye  reft  be  deuotioun  of  fayth, 
Quhilk     fafer  as  he  furmontit  ye  reft  be  au6toritie  of  his  place.    And  breuelie  in 

epistil  is  ye 

seuint  in    an  epiftil  quhilk  yan  wes  fend  to  Aphrik,  he  decretit  in  yir  wordis,  vat 

Tiumbre  of  ^  ^  ...  .  .  ^ 

the  secund  na  thing  fuld  be  alterit :  bot  yat  t  keipit  quhilk  wes  be  traditioun  com- 

buik  of  Cy- 

pria.  epis-  maudit.  For  the  haly  and  prudent  man  vnderftuid  that  godlines  admittis 
t  In  Lat.  na  wthir  thing,  bot  yat  al  thingis  in  yat  famin  fayth  fuld  be  confignit  and 


exem.  eius- 


ing. 


modivoxde^  dcliucrit  to  ye  fones,  in  quhilk  fayth,  yai  war  refauit  fra  yair  fatheris.  And 
detur.  yat  it  becumis  ws  nocht  to  leid  ye  religioun  quhat  way  we  wald,  bot  yat 
a  godly  say-  wc  rather  fuld  follow  it,  quhat  way  it  wald  leid  ws :  and  yat  tobe  ye  pro- 
pirtie  of  a  Chriftiane  modeftie  and  conftancie,  nocht  to  deliuer  yair  awin 
thingis  to  ye  eftercumeris,  bot  to  keip  yai  thingis  refauit  fra  the  for- 
bearis.  Quhat  end  heirfor  wes  of  ye  haill  bilTines  ?  Quhat  treulie  bot 
ye  vfeit  and  accuftomit  end  ?  That  is  to  wit,  ye  antiquitie  is  referuit,  and 
ye  noueltie  is  fchot  to  ye  duir. 


YE  NOUATIONIS  OF  AL  H^RESEIS.  141 

Of  ye  excellent  leirning,  eloquence,  Sfc.  in  yir  hceretikis  :  quhilkis  ives 
ejlemit  nochtis  aganis  ye  confent  of  ye  vniuerfal  antiquitie.  And 
quhou  ye  inuentaris  ofyis  hcsrejie  ar  ye  fones  of  God,  and  ye  defend- 
arts  yairofefter,  ye  fones  of  perditioun.  Item  quha  now  ar  ye  fones 
of  Cham.    Cap,  IX. 

BoT  perchanfe  at  yat  tyme  ye  new  inuentioiin  wantit  aid  and  fupple.  Bot 
erar  yai  war  yan  fa  grete  quiknes  of  ingyne,  fa  grete  fluidis  of  eloquence, 
fa  grete  multitude  of  defendaris,  fa  grete  apperence  of  ye  trewth,  fa  mony 
au6toriteis  of  ye  law  of  God,  bot  planelie  of  a  new  and  of  an  euill  maner 
vnderllandit,  yat  it  apperis  to  me,  yat  al  yat  confpiracie  naways  micht  be 
deftroyt,  except  yat  profelfioun  felf  of  ye  noueltie  anis  refauit,  anis  de- 
fendit,  anis  appreuit  had  left  ye  caufe  of  fa  grete  an  interprife.    At  laft 
quhat  wes  ye  ftrenthe  of  yat  counfel  or  decre  of  Aphrik  ?    Be  Godis  gift 
it  was  nane,  bot  al  as  dremis,  as  fabellis,  and  vaniteis  abolillit,  annvillit, 
and  trampit  vnder  fute.   And  O  meruolous  turning  of  materis!  ye  inuen-  Of  obsti- 
touris  of  ye  famin  opinioun  ar  haldin  catholikis,  and  ye  followaris  ar  lialdin  iiacitie  in 
hseretikis.   The  maifteris  ar  abfoluit,  and  ye  difcipulis  ar  condemnit.  The 
wrytaris  of  yir  buikis  falbe  ye  fones  of  ye  kingdome  of  heuin,  bot  ye  hellis 
fyre  fal  refaue  ye  defendaris  yairof.    For  quha  is  he  fa  woud,  quha  may  £^^^,^^^^1]^ 
dout,  bot  that  fchyninsr  licht  of  al  the  fan6lis  bayth  of  Bifchopes  and  Mar-    ye  first 

•'        "  •'  ^  prouincial 

tyris,  maift  bliflit  Cypriane  I  mein,  with  ye  reft  of  his  collegis  fal  ring  ^"j."^^^^* 
aeternalie  with  Chrifte  ?    Or  contrarie  quha  is  fa  wickit,  that  he  may  deny  quharit 

wes  statut 

the  Donatiftis  and  the  reft  of  yat  peftilent  band,  quha  craikis  and  wanetis  yat  quha 

wes  bap- 

yame  be  ye  au6loritie  of  yat  counfel  to  baptize  aefane,  with  the  deuil  euir  tizitbehe- 

.  .      .  .  .  retikis,suld 

tobe  brint.    Quhilk  iugement  to  me  fuythlie  apperis  to  hef  bene  pronun-  be  baptizit 

.    .  agane :  and 

ceit  and  declarit  frome  aboue,  for  yair  falfet  fpecialie,  quha  quhen  vnder  zit  he  wes 

...  T  ,  in  1  '        r  .  hieretik 

an  wthir  mams  name,  imagmis  to  dek  vp  hsereiie,  takis  oftymes  ye  writ-  sen  nathing 

wes  deter- 

tingis  of  fum  auld  aunciant  man  weil  dirklie  t  fetfurth,  quhilkis  for  ye  ob-  minat  in 
fcuritie  yairof  as  yai  fuld  aggre  to  yair  doctrine,  yat  yat  thing  quhatfum-  tioun  con- 
euir,  I  wate  nocht  quhat,  quhilk  yai  put  out,  yat  yai  nothir  firft,  nor  zit  afoirhis 
allane  fuld  appere  to  vnderftand  it  fua.    Quhais  wickitnes  I  think  worthy  kirk, 
double  hatrent :  bayth  becaufe  yai  feir  nocht  to  propyne  ye  venum  of  hae-  tetikil  dois 
refie  til  wyeris,  and  becaufe  alfo  yat  yai  fchaik  vp  in  ye  wound  with  yare  lenu 


142 


VINCENT.  LIRIN.  AGANIS 


Note.  curfit  handis  ye  memory  of  euery  haly  man,  as  it  war  ye  muildis  of  yame 
vis  day  ye  now  laid  on  fleip  :  followand  aluterlie  ye  fuitftepis  of  yair  fathir  Cham, 
Cham.      quha  nocht  onlie  necle6lit  to  couer  ye  baernes  of  venerable  Noe,  bot  alfo 

Genes.  9.  ,  .  «  . 

maid  ye  farain  patent  to  wtheris  tobe  icornit.    Quharethrow  he  deferuit 
fa  grete  difplefour  for  ye  violatioun  of  natural  honour,  yat  his  eftercum- 
The      aris  t  alfo  wes  thrallit  to  the  curfe  of  his  fin  :  ye  wthir  brethir  being  bliffit 

peple  of 

Chanaan  and  fer  vulyke,  quha  wald  noyir  defile  with  yare  ene,  nor  zit  haif  patent 
ye  Israel,   to  the  fyth  of  wtheris,  the  baernes  of  yair  worfchipful  father  :  bot  turning* 

itis.  .  ...... 

yair  faces  abak  couerit  him,  as  it  is  writtm.  yat  is,  yat  yai  nothir  appreuit 
ye  fait  of  the  haly  man,  nor  maid  it  oppin  till  wtheris,  and  yairfor  wes  re- 
wardit  with  an  happy  bliffing  to  yair  eftercumeris. 


Tlie  terrouris  pronunceit  he  the  Apojiole  aganis  a!  Jickil  offayth, 
apoJtatis,JchiJmatikis,  and  hceretikis.    Cap,  X. 

Bot  lat  ws  return  to  ye  purpofe.  wyth  grete  dreidour  heirfor  is  the  hor- 
rible cryme  of  a  changeit  fayth,  and  violatit  religioun  be  ws  tobe  ferit :  fra 
ye  quhiik  nocht  onlie  ye  difcipline  of  ecclefiaftik  ordinance  g-euis  v/s  ter- 
rour,  bot  alfo  ye  iugement  of  ye  Apoftolik  au6loritie.  For  it  is  knawin 
to  al  men,  quhow  greueouflie,  quhow  feueirlie,  quhow  vehementlie  inweys 
ye  blilTit  Apoftil  Paul  contrare  certane  men,  quha  be  meruolous  incon- 
ftancie,  ouer  fuddanlie  wes  turnit  fra  him,  quha  callit  yame  vnto  the  fa- 
Gaiat.  1.  uour  of  Chrifte,  vnto  an  wthir  Euangell,  quhiik  is  nocht  an  wthir  :  quha 
2.  Tim.  4.  had  heipit  vp  to  yame  felfis,  maifteris  till  thair  awin  defyris,  turning  away 

1.  Tim.  5.  fuythlie  yair  hering  fra  ye  trewth,  wes  turnit  to  fabellis :  haifand  yair 

damnatioun,  for  yat  yai  violatit  yair  former  fayth.    Quhome  yir  men  had 
Rom.  16.  begy  lit,  of  ye  quhilkis  ye  famin  Apoftil  to  the  Romane  brethir  wrytis. 
Bot  I  praye  zow  brethir,  that  ze  mark  yame,  quha  makis  diffenfioun  and 
impediment,  by  ye  do6lrine  quhiik  ze  hef  lerit :  and  decline  fra  yame. 

2.  Tim.  3.  For  thir  kynd  of  men  feruis  nocht  the  Lorde  Chrifte,  bot  yair  awin  belly: 

*  For  wyir- 

ways  this  and  be  fuet  fpeche  and  bliflingis  diflauis  ye  hertis  of  ye  innocent.  Quha 
wald  nocht  cutcris  in  houftis  and  leidis  in  bondage  women  ladin*with  fin,  quhilkis 
morTy^r   women  ar  led  with  findry  luftis,  euir  lerand,  and  to  ve  knaulege  of  ye 

frtll  WO./ 

Tit.  1.     trewth  neuir  cumand.    Wanetalkand  men  and  diflauearis,  quha  peruertis 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


143 


hail  houflis,  techeand  yat  becumis  nocht,  for  filthy  lucres  caufe  :  men  of 
corruptit  mynd,  and  reprobat  as  concerning*  ye  fayth,  proud  and  but  all 
knawlege,  hot  tribuland  yair  wit  about  quaeftions  and  ftryfe  of  wordis,  2.  Tim.  3. 
quha  ar  denudit  of  verite,  eftemand  lucre  tobe  godlines  :  and  with  yat  alfo  1.  Tim.  6. 
ydil,  leris  to  ga  fra  houfs  to  houfs  :  and  nocht  allanerlie  ydill,  bot  alfo 
clatterand  and  curious,  fpeikand  that  becumis  nocht :   Quha  repelland  fra  1.  Tim.  5. 
yame  guid  confcience,  as  concerning  fayth  yai  ar  fchipbrokin  :  Quhais  1.  Tim.  1. 
prophane  vane  clattir  makis  mekle  to  vngodlines  :  and  ye  fpeche  of  yame  2.  Tim.  2. 
creipis  as  a  cankir.    Bot  weill  is  it,  that  it  is  writtin  of  yir  on  yis  maner.  2.  Tim.  3. 
Bot  langer  fall  yai  nocht  increfs  :  for  ye  fulechenes  of  yame  falbe  manifeft 
to  al  men,  as  it  wes  of  the  wthyr.    Quhen  heirfor  liklyke  men  pafland 
about  cuntreis  and  citeis,  and  cariing  about  thair  errouris  tobe  fauld  come  Errouris  to 
alfo  to  ye  Galathianis :  And  yir  men  being  hard,  ye  Galathianis  almaift  An  aiiu- 
irkit  of  ye  veritie,  layand  afyde  ye  heuinlie  fuid  of  ye  apoftolik  and  catho-  coipmen?^^ 
lik  do6lrine,  with  ye  filthynes  of  haeretical  noueltie  wes  defylit,  ye  au6lo- 
ritie  of  ye  Apoftolik  pouer  put  out  ye  heid  fua,  yat  with  maift  hie  feueri- 
tie  it  decretit.    Bot  albeit  othyr  we,  fays  he,  or  an  angell  frome,  heuin  Gaiat.  ]. 
preche  to  zow,  by  it  quhilk  we  hef  prechit,  lat  him  be  as  accurfit.  Quhat 
is  it  yat  he  fays,  bot  albeit  we  ?    Quhy  nocht  erar  bot  albeit  I  ?   That  is, 
zea,  gif  Petir,  zea  gif  Andro,  zea  gif  lohne,  zea  finalie  gif  all  ye  haill  cum-  a  quik  de- 

claratioun 

panie  of  ye  apoftolis,  wald  preche  to  zaw  by  it  quhilk  we  hef  prechit,  lat  of  ye  apos- 
yame  be  as  accurfit.  A  feirful  charge  for  to  defence  ye  perfeuerance  of  dis. 
ye  firfl:  faith,  yat  he  noyir  fparit  him  felf,  nor  the  refl;  of  the  apofiolis.  This 
is  bot  fmal.  Zea,  gif  an  angel,  fays  he,  from  heuin  wald  preche  to  zow 
by  it  quhilk  we  hef  prechit,  lat  him  be  as  accurfit.  It  had  nocht  bene  fuf- 
ficient  to  ye  conferuatioun  of  ye  faith  anis  techit,  to  hef  nameit  ye  natuir 
of  manlie  fl:ate,  except  he  had  comprehendit  alfo  ye  excellencie  of  angelis: 
Albeit  we,  fays  he,  or  an  angell  frome  heuin.  Nocht  yat  ye  Angelis  or 
San6lis  of  heuin  may  now  fin  :  bot  this  is  it,  yat  he  fays.  Zea,  gif  it  war 
done,  quhilk  may  nocht  be  done.  Quhafoeuir  wald  attempt  to  change  ye 
fayth  anis  techit,  lat  him  be  as  accurfit.  Bot  paraduentuir  he  hes  fpokin 
yir  thingis  rafchelie,  and  hes  brefl:it  out  erar  of  a  manlie  paflioun,  yan  de- 
cretit be  heuinlie  relToun.  God  forbid  :  For  it  followis,  and  the  famin 
thing  he  oft  repetis,  with  a  vehement  feruour  of  ferther  declaratioun.  As 


144 


VINCENT.  LIRIN.  AGANIS 


we  hef  faid  afoir,  fays  he,  and  now  I  fay  agane :  Gif  ony  man  fal  preche 
to  zow,  by  it  quhilk  ze  hef  refauit,  lat  him  be  as  accurfit.  He  faid  noth 
gif  ony  man  wald  fchaw  to  zow,  by  it  quhilk  ze  hef  refauit,  be  he  bliffit, 
be  he  louit,  be  he  admittit :  Bot  be  he  as  accurfit,  fays  he,  that  is  diuidit, 
fegregat  and  fchot  out :  left  the  contagious  fcab  of  ane  fcheip  be  peftife- 
rous  accumpaniing,  mot  fmit  ye  hail  innocent  flok  of  Chrifte. 

Quhat  wes  commandit  to  ye  Galathianis,  wes  commandit  to  all 
Chrijiianis.    Cap.  XL 

Bot  peraduentuir  yir  thingis  ar  onlie  commandit  to  ye  Galathianis.  Heir- 
for  alfo  yir  thingis  to  ye  Galathianis  only  ar  commandit,  quhilkis  in  ye 

Gaiat.  J.  places  follouing  of  the  famin  epiftil  ar  red  :  of  quhilk  kynd  ar  thir  :  Giue 
we  leue  of  the  fpirit,  lat  ws  walk  in  the  fpirit.  Be  we  nocht  maid  defi- 
rus  of  vane  gloir  ane  prouokand  ane  wthir,  ane  inwying  ane  wthir  :  And 
ye  reft.  Quhilk  thing  gif  it  be  an  abfurditie,  and  to  al  men  yai  thingis 
ar  commandit  alyke  :  it  reftis  yat  lyke  as  yir  prseceptis  of  maneris,  fua  alfo 
the  wtheris,  quhilkis  ar  decretit  of  fayth,  fuld  comprehend  al  men  on  lyke 

Note.  maner.  And  as  it  is  nocht  lefum  to  ony  man  to  prouoke  an  wyir,  or  to 
inwy  an  wyir :  fua  it  mot  nocht  be  lefum  to  ony  man,  to  refaue  ony  doc- 
trine by  yat,  quhilk  ye  catholik  Kirk  in  al  partis  hes  precheit.  Or  perad- 
uentuir it  wes  at  yat  tyme  commandit,  gif  ony  man  had  precheit,  by  it 
quhilk  wes  precheit,  tobe  accurfit :  bot  now  it  is  nocht  fua  commandit. 

Heirfor  alfo  yat  thing  quhilk  he  on  lyke  maner  fays  yair :  Bot  I  fay 
walk  ze  in  ye  fpirit,  and  ye  luftis  of  ye  flefche  ze  fal  naways  wirk,  yan  only 
wes  commandit,  bot  now  efter  is  nocht  fua  commandit.  Gif  it  be  bayth 
vngodlie  and  pernicious  with  yat  alfo,  to  beleue  :  it  followis  neceflarlie, 
yat  as  al  yir,  ar  in  al  aiges  tobe  obferuit :  fua  alfua  yai  thingis  quhilkis  ar 
ordanit,  for  nocht  changeing  of  ye  fayth,  in  al  aiges  ar  commandit.  To 

An  iiiH-     preche  heirfor  ony  thing  to  Chriftiane  catholikis,  by  it  quhilk  yai  hef  re- 

conse-  fauit,  wcs  ueuir  lefum,  neuir  is  lefum,  nor  neuir  falbe  lefum.  And  to 
accurfe  yame,  quha  precheit  ony  thing  by  it  quhilk  wes  anis  reiauit,  wes 
neuir  vnlefum,  neuer  is  vnlefum  and  neuir  falbe  vnlefum.  quhilkis  thingis 
fen  fua  ar,  is  yair  ony  man  of  fa  grete  fuilhardines,  quha  fuld  preche  by  it, 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


145 


quhilk  is  precheit  in  ye  Kirk  ?  or  of  fa  grete  lychtnes,  quha  fuld  refaue  by 
it,  quhilk  he  hes  refauit  fra  ye  Kirk  ?    Lat  him  cry,  and  cry  agane,  and 
yat  to  al  men,  and  at  al  tymes,  and  oueralquhare,  and  be  his  writtingis  lat  s.  Paul, 
him  cry,  he  quha  is  ye  choifin  wefchell,  he  quha  is  maifter  of  ye  gentilis, 
he  quha  is  ye  trompet  of  ye  Apoftolis,  he  quha  is  herald  of  al  cuntreis,  he 
quha  knawis  ye  fecretis  of  heuin,  yat  gif  ony  man  fal  preche  ony  new  doc- 
trine, lat  him  be  accurfit.    And  on  ye  wthir  fyde  contrare  cryis  certane 
padokis,  filthy  verming,  and  fleis  praeparit  to  the  dethe,  of  ye  quhilk  fort  gfjjjjj^f'j^g 
are  ye  Pelagianis,  and  yat  to  ye  catholikis  ?    Be  our  aucloritie,  fay  yai,  ^^1^^^" 
be  our  dominioun,  be  our  expofitioun,  condemne  yat  thing  quhilk  ze  held,  Ar  nocht 

ye  Caliun- 

hald  yat  thing  quhilk  ze  condemnit,  call  away  zour  auld  fayth,  ye  deter-  ianis  yis 

day  as 

minationis  of  zour  fatheris,  ye  pledgeis  of  zour  eldaris,  and  refaue  :  quhat  proud  in 

Scotland  ^ 

materis  I  pray  zow  ?  I  wg  to  tell.  For  yai  ar  fa  prydeful,  yat  nocht  onlie 
yai  appere,  yat  yai  may  nocht  be  affirmit,  bot  nocht  tobe  confutit  without 
fum  horrible  cryme. 

Quhy  arfam  cunning  men  fufferit  he  God  fumtymes  to  preche  errouris. 
Item  yat  hcerefeis  ar  calliL  alfo  Jirange  Godis,    Cap.  XII, 

Bot  fum  man  will  fay :  Quhy  oftymes  heirfor  ar  yai  fufferit  be  God  fum 
excellent  perfones  placeit  in  ye  Kirk,  to  preche  new  thingis  to  the  catho-  g  ^^^^^ 
likis?    This  is  an  apt  quseftioun,  and  worthy  tobe  tretit  mair  diligentlie  caiiis  ye 
and  mair  largelie  :  to  ye  quhilk  nochtyeles  it  becumis  to  fatifie  nocht  of       of  ye 

.  \  .    .  scriptuir 

my  awin  ingyne,  bot  be  au6loritie  of  ye  diuine  law,  and  be  ye  do6lrine  of  prophetis. 

Strange 

an  ecclefiaflik  maifter.    Lat  ws  yairfor  heir  ye  haly  man  Moyfes,  and  lat  go^js  ar 

callit  erro- 

him  teche  ws,  quhy  cunning  men,  and  quha  for  ye  gift  of  fcience,  be  ye  neous  doc- 
trine. 

Apoftil  ar  callit  alfo  Prophetis,  ar  permittit  fumtyme  to  fetfurth  new  doc-  i>eut.  is. 
trine,  quhilk  the  auld  teftament  be  an  allegorik  fpeche  vfeis  to  cal  ftrange  rik  speche 
Godis,  for  yat  caufe  to  wit,  yat  fua  be  hseretikis  yair  opinionis  ar  haldin  in  an  wyir^ 
reuerence,  as  be  ye  gentilis  wes  yair  Godis.  Thairfor  blilTit  Moyfes  wrytis  meamt,Vn 
in  Deuteronomie  :  Gif  a  Prophet,  fays  he,  fal  ryfe  in  ye  middis  of  the,  or  pLne°[f^ 
quha  fal  fay,  yat  he  hes  fein  a  dreme.  That  is  a  techear  *  placeit  in  ye  *^ea  bot 
Kirk,  quhome  his  difcipulis  or  auditouris  beleuis  to  teche,  be  fum  reuela-  techearis 


tioun.    Quhat  yairefter  ?    And  gif  he  fal  forefpeik,  fays  he,  a  figne  or  place  at 


ye 


146 


VINCENT.  LIRIN.  AGANIS 


y^l^^^awin  foretaking,  and  it  fal  chanfe,  as  he  hes  fpokin.  I  wate  nocht  treulie 
To  haif    quhattin  a  srete  maifter  is  fi^nifiit,  and  of  fa  grete  fcience,  yat  he  mot  ap- 

confidence  .  .  ■  . 

in  any  ane  pere  to  his  awin  fcoleris  to  knaw  nocht  only  manly  thingfis,  hot  alfo  yat 

man,quhovv  ....  ^  ./  o    '  J 

pernicious  he  may  knaw  afoir  yai  thingis,  quhilkis  ar  aboue  man.    Of  quhilk  kynd 
yair  difcipulis,  almaift  bragis  to  hef  bene  Valentinus,  Donatus,  Photinus, 
and  Apollinaris,  and  ye  reft  of  yat  fort.    And  quhat  yairefter  ?    And  he 
fal  tel  to  ye,  fays  he,  Lat  ws  go  and  follow  ftrange  Godis,  quhome  yow 
^'ote-       milknawis  :  and  lat  ws  ferue  yame.    Quhat  ar  ftrange  Godis,  hot  ftrange 
errouris,  quhilkis  yow  milknew,  and  is  new  and  nocht  hard  ?   And  lat  ws 
ferue  yame :  yat  is,  lat  ws  beleue  yame,  and  follow  yame.    Quhat  yan 
finalie  ?    Thou  fall  nocht  heir,  fays  he,  the  wordis  of  yat  Prophet,  or 
dremar.    And  quhy  I  pray  the,  is  yat  thing  forbiddin  be  God  nocht  tobe 
f^ds^God   techeit,  quhilk  be  God  is  forbiddin  to  be  hard  ?  Becaufe,  fays  he,  ye  Lord 
herese^^to  ^^^^  God.  temptis  zow,  yat  it  mot  be  plane,  quhidder  ze  luue  him  or  nocht 
ryse  vp.        ^jj  ^Qur  hert,  and  in  all  zour  faul.  Mair  cleirlie  yan  the  lycht  the  caufe 
is  oppinnit,  quhy  fumtymes  the  prouidence  of  God  fufferis  fum  reularis  of 
tempta^'^^^^  ye  kirkis  to  preche  fum  new  do6lrine  :  that  the  Lord  zour  God,  fays  he, 
b^chope^^  mot  preue  zow.    And  fuythlie  it  is  a  grete  temptatioun,  quhen  that  man, 
quhome  thow  beleuis  tobe  a  Prophet,  a  Difciple  of  the  Prophetis,  a  Doc- 
bot  nocht  tour  and  affirmar  of  the  veritie,  and  quhome  thow  hes  embraceit  in  g-rete 

sa  grete  ^        ^  ° 

gnf  a  stran-  veueratioun  and  luwe,  the  famin  man  fra  hand  fuld  inbring  in  hidlingis 
quhome  peftileut  errouris,  quhilkis  haiftelie  yow  may  noth  parfaue,  quhilis  you  is 
na  attend,  led  be  ye  prseiudice  of  ye  auld  do6lrine  :  and  iugeis  noth  lefum  efalie  to 

ence, 

precheis  ye  coudemne  it,  fa  lang  as  yow  is  empefcheit  be  ye  afFe6lioun  of  yi  auld 

samin. 

maifter. 


Exemples  of  temptatioun  in  ye  lauclful  mini/ieris  of  ye  Kii^k  :  and  jirft 
of  ye  hceretik  Neflorius,  quha  wes  a  Bifchope  lauchfullie  ordinat. 
Cap.  XIIL 

Heir  perchanfe  fum  man  wald  alk,  that  yir  thingis  quhilkis  ar  allegeit  be 
haly  Moyfes,  be  fum  ecclefiaftical  exemples  war  maid  plane.  It  is  a  iuft 
requeift  and  nocht  lang  tobe  delayt.  For  yat  I  may  begin  at  the  nerraft 
and  maift  manifeft :  quhattin  a  temptatioun  think  we  it  to  hef  bene,  quhen 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


147 


that  mifcheuous  Neflorius  liaiftelie  of  a  fcheip  turnit  in  ane  wowlf,  began 
to  ryue  ye  flok  of  Chrifte  ?  quhen  yir  famin  men  quha  wes  revin  and 
gnawin  be  him,  beleuit  yat  he  hald  bene  ane  of  Chriftis  fcheip,  and  thairfor 
war  thai  mair  patent  to  his  byting.    For  quha  wald  efalie  beleue  yat  man  ^^^^^^^"^ 
to  erre,  quhome  he  faw  ele6lit  be  fa  grete  iugement  of  ye  Empyre,  and 
haldin  in  fa  grete  fauour  of  ye  Preiftis  ?  quha  with  fa  grete  luue  of  ye  ^^^^^^f^ 
fdn6lis,  with  fa  grete  fauour  of  ye  peple,  daylie  wes  renounit,  quha  oppin-  luptuous 
lie  tretit  ye  word  of  God,  and  confutit  alfo  the  peftiferous  errouris  of  ye  munk 

i  J     jjjakis  his 

lowis  and  Gentilis.    Be  fik  a  maner  as  yis,  I  pray  zow  quhome  wald  he  assait  a- 

.  ganisthe 

nocht  caufe  trow,  yat  he  techit  ye  trewth,  precheit  ye  trewth,  and  vnder-  trewth. 
fluid  ye  trewth  ?  Quha  yat  he  mycht  oppin  ye  way  to  his  awin  ane  hserefie  A  deiitio^ 

.  .  .  venum. 

perfuitit  ye  blafphemeis  of  al  hserefeis.    Bot  yat  wes  it,  yat  Moyfes  fays  : 
The  Lord  zour  God  temptis  zow,  gif  ze  luue  him,  or  nocht. 


Of^e  hcBvetik  Pliotinus,    Cap,  XIIIL 

And  yat  we  fett  Neftorius  afyde,  in  quhome  wes  euir  mair  admiratioun, 
yat  proffet :  mair  fame  and  name,  yan  experience  :  quhome  be  ye  opinioun 
of  ye  peple  a  certane  tyme  throw  manlie  fauour  mair  yan  godlie,  wes  hal- 
din in  seftimatioun  :  lat  ws  mak  mentioun  of  yame  rather  quha  being  ex- 
cellent in  grete  a6lis,  and  grete  diligence,  become  nocht  a  litle  tentatioun 
to  ye  catholik  men  :  as  in  Pannonia  in  ye  memorie  of  our  eldaris,  Photi-  Pannonia 
nus  is  rememberit  to  hef  temptit  ye  kirk  of  Sirmitane,  quhare  quhen  with  landis 

i.../»-n.ni«i  quhilk  nou 

grete  fauour  of  al  men,  he  wes  promotit  to  ye  dignitie  of  Preiitheid,  and  ar  caiiit 
certane  tyme  maid  miniftratioun  yair  as  a  catholik,  fra  hand  as  yat  euil  and^Aus- 

trik« 

Prophet  or  dremar,  quhome  Moyfes  fignifiis,  began  to  perfuade  ye  peple  Photinus  a 
of  God  committit  to  him,  yat  yai  fuld  follow  ftrange  Godis,  yat  is  ftrange  haeretlk. 
errouris,  quhilkis  afoir  yai  mifknew.    Bot  yis  is  a  commoun  thing,  bot  yis 
wthir  a  pernicious  :  infafer  as  to  fa  grete  a  wickitnes,  he  vfeis  nocht  a 
mein  and  a  vulgar  fupport.    For  he  wes  bayth  potent  in  quiknes  of  in-  Ye  ingjne, 
gyne,  excellent  in  ye  riches  of  leirning,  and  weray  pilfant  in  eloquence  :  ind"e"o- 
as  he  quha  had  copiouflie  and  grauelie  bayth  relTonit  and  writtin  in  bayth  phodnul 
ye  toungis,  quhilk  thing  is  maid  manifell  be  his  bukes  zit  refting,  quhilkis 
he  partlie  maid  in  Greik,  and  partlie  in  Latin.    Bot  it  chanfeit  weil,  yat 


148 


VINCENT.  LIRIN.  AGANIS 


ye  fcheip  of  Chrifte  committit  to  him,  gretumlie  and  warlie  walkryfe,  for 
Deut.  13.  ye  catholik  fayth,  haiftelie  had  rerpe6t  to  ye  faynges  of  Moyfes  afoir  wair- 
ning :  And  albeit  yai  meruelit  at  ye  eloquence  of  yair  Prophet  and  Paf- 
tour,  zit  yai  mifknew  nocht  ye  temptatioun.  For  quhome  yai  afoir  as  ye 
belwodder  of  ye  flok  folio  wit,  ye  famin  yairefter  as  a  woulf,  yai  began 
to  flie. 

Of  ye  hceretih  Apollinaris,    Cap,  XV, 

And  nocht  onlie  be  exemple  of  Photinus,  hot  alfo  of  Apollinaris  leir  we 
ye  perel  of  yis  temptatioun  in  ye  Kirk,  and  togidder  ar  aduertilit  mair  di- 
ligentlie  to  obferue  ye  faifgaird  of  ye  fayth.  For  he  engenerit  to  his  fco- 
leris  richt  vehement  cummeris,  and  grete  perplexitie  :  as  quhen  ye  au6lo- 
ritie  of  ye  Kirk  drew  yame  fra  yis  fyde,  and  ye  familiaritie  of  yair  techear 
drew  yame  abak  agane  fra  ye  wthir  fyde  :  fua  yai  fweand  and  fwounand 
betuix  thame  twa,  determinatis  nocht  quhat  wes  fpecialie  eraft  tobe  chofm 
be  yame.  Bot  peraduentuir  yat  man  wes  of  fik  fort,  yat  he  wes  worthy 
lychtlie  tobe  contemnit.  Zea,  trewlie  he  wes  fa  excellent,  and  fik  a  man, 
to  quhome  yai  micht  ouer  haiftelie  hef  geuin  credit  in  mony  thingis.  For 
The  excel-  quha  wcs  mair  excellent  yan  he  in  quiknes  of  ingyne,  in  exercife,  and 
polnnaHs.  Iciming  ?  Qu how  mony  hserefeis  in  mony  volumis  opprelfit  he,  quhow 
writtingis^^  mony  crrouris  inimeis  to  ye  fayth  confutit  he,  ane  figne  yairof  may  be  yat 
phtrius.  noble  an  large  werk,  of  na  les  yan  of  thretty  buikis,  in  ye  quhilk  be  grete 
heip  of  probationis  he  confoundit  ye  woud  fals  allegeance  of  Porphirius. 
It  war  a  lang  tyme  to  reherfs  al  his  werkis,  be  ye  quhilkis  trewlie  he 
micht  hef  bene  sequall  to  ye  grete  bigaris  of  ye  kirk,  war  nocht  be  yat  pro- 
phane  luft  of  haeretik  curiofitie,  I  wate  nocht  quhat  noueltie  he  had  found, 
be  quhilk,  as  be  ye  admixtioun  of  certane  lepre,  he  defylit  al  his  labouris : 
yat  his  do6lrine  mycht  be  callit  nocht  fa  mekle  sedificatioun,  as  tempta- 
tioun of  ye  kirk. 

Of  ye  principal  hcerefeis  ofyeforenameit :  and  firjl  of  Photinus 
errour.    Cap,  XVL 

Heir  perchanfe  it  may  be  alkit  at  me,  yat  I  declare  ye  hserefeis  of  fum  of 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


149 


yame  afoir  nameit,  to  wit  of  Nellorius,  Apollinaris,  and  Photinus.  Bot 
yis  thing"  treulie  to  ye  mater  of  ye  quhilk  we  now  talk,  pertenis  nocht. 
For  we  hef  tane  porpofe  nocht  to  difcufs  ye  errouris  of  euery  man,  bot  to  ^retikllf 
produce  ye  exemplis  of  few,  be  quhilkis  euidentlie  and  cleirlie  it  mot  be  ^f^iieagams 
fchawin,  yat  quhilk  Moyfes  fpeikis  :  that  is  to  wit,  gif  ony  techear  in  the  ^^^J^^^^^^q)^^' 
Kirk,  he  being  a  Prophet  alfo  in  the  interpreting  ye  myfteriis  of  ye  Pro-  ^^^"^g^^j^^ 
phetis,  attemptis  to  inbring  ony  nouatioun  in  ye  Kirk  of  God.  yat  ye  pro-  ^^^^.^^j 
uidence  of  God,  fufFeris  yat  thing"  tobe  for  our  probatioun.    It  falbe  pro-  ^^dy,  and 

•>  °  ^  A  sumtymes 

fetable  heirfor  in  the  bypafling,  quhat  the  foirnamit  haeretikis  thinkis,  ^gams 
fchortlie  to  expone,  that  is  Photinus,  Apollinaris,  and  Neflorius.  This 
heirfor  is  the  fe6l  of  Photinus.    He  affirmis  that  God  is  fingle  f  and  foli-  ti±ouV^ 
tare,  and  tobe  confeflit  of  ye  lowis  manere  :  he  denyis  ye  fullines  of  ye  uoun  of 
trinitie,  and  nothir  thinkis  he  tobe  ony  perfoun  of  ye  Sone  of  God,  or  ony  p^^^'^"'^^* 
perfoun  of  ye  haly  fpirit :  bot  affirmis  Chrifte  tobe  only  a  man  allane,  to 
quhome  he  afcriuis  ye  beginning  tobe  of  Marie,  and  fua  on  al  manere 
techeis  he,  yat  we  fuld  worfchip  onlie  ye  perfoun  of  God  ye  father,  and 
worfchip  Chrifte  only  as  a  man. 


Of  the  hcerejie  of  Apollinaris,    Cap,  XT^IL 

Thir  thingis  heirfor  techis  Photinus.  Bot  Apollinaris  in  a  manere  crakis 
and  waintis  that  he  confentis  in  Deid  to  the  vnitie  of  the  trinitie,  and  yat 
trewlie  be  full  hailnes  of  fayth,  bot  be  oppin  profeflioun  he  blafphemis  ye 
incarnatioun  of  ye  Lord.  For  he  fays  that  in  the  body  of  our  Saluiour, 
yat  othir  aluterlie  yair  wes  nocht  a  manis  faul,  or  at  the  leift,  that  yair 
wes  fik  a  faul,  quhilk  wantit  mynd  and  reffoun.  Atouer  he  faid  yat  ye 
flefche  of  ye  Lord,  wes  nocht  refauit  of  ye  flefche  of  ye  haly  virgine  Ma- 
rie, bot  defcendit  frome  heuin  in  ye  virgine.  And  he  all  tymes  flowand 
and  doutfum  fumtyme  precheit  it  tobe  coaeternal,  and  euir  alyke  leftand 
with  ye  fone  of  God,  and  fumtyme  it  to  hef  bene  maid  of  the  diuinitie. 
For  he  wald  nocht  twa  fubftances  tobe  in  Chrifte,  ane  diuine  and  an  wthir 
humane,  ane  of  ye  father,  an  wthir  of  the  mother  :  bot  he  beleuit  that  ye 
felf  natuir  of  the  fone  of  God  wes  cuttit  findrie  :  as  that  ane  part  perfe- 
uerit  in  God,  and  ane  wthir  part  wes  turnit  in  ye  body  :  as  quhen  ye  ve- 


150 


VINCENT.  LIRIN.  AGANIS 


ritie  fays  of  twa  fubftances,  tobe  ane  Chrifte,  he  contrarious  to  ye  veritie, 
of  ane  diuinitie  of  Chrifte,  wald  affirm  twa  fubftances  to  hef  bene  maid, 
hiddirtillis  fua  dremis  Apollinaris. 

Of  Nejlorius  errour.    Cap.  XVIIL 

BoT  Neftorius  be  a  contrarious  feiknes  to  Apollinaris,  quhen  he  imagi- 
natis  him  felf  to  diuide  twa  fubftances  in  Chrifte,  he  bringis  in  fra  hand 
twa  perfones,  and  be  an  vnhard  wickitnes,  he  will  that  yair  be  twa  fones 
of  God,  twa  Chriftis  :  ye  ane  tobe  God,  and  ye  wthir  man  :  ye  ane  of  ye 
father,  ye  wthir  quhilk  is  generat  of  the  mother.  And  yairfor  affirmis 
he,  haly  Marie  nocht  tobe  callit  korozov  (yat  is  ye  mother  of  God)  hot 
X,PiaroroKov  (yat  is  ye  mother  of  Chrifte :)  for  that  caufe  to  wit,  yat  nocht 
yat  Chrifte,  quhilk  is  God,  wes  borne  of  hir,  hot  that,  quhilk  wes  man. 
Gif  ony  man  thinkis  him  in  his  writtingis  to  name  ane  Chrifte,  and  to 
The  craft  preche  ane  perfoun  of  Chrifte  :  Lat  him  nocht  beleue  him  fulechelie.  For 
tikes!^^  othir  lies  he  inuentit  that  be  craft  of  diflauing,  yat  be  guid,  he  mycht  mair 
Kom.  7.  efalie  perfuade  ye  euill,  as  ye  Apoftill  fays  :  Be  guid  he  hes  wrocht  to  me 
dethe  :  or  yairfor  as  we  hef  faid,  for  diflait,  in  fum  places  of  his  writtingis 
he  bragis  yat  he  beleueis  tobe  ane  Chrifte,  and  ane  perfoun  of  Chrifte. 
Or  at  ye  leift  efter  ye  birthe  now  of  ye  virgine  he  fays,  yat  twa  perfones 
conuenis  fua  in  ane  Chrifte  :  yat  nochtyeles  in  the  tyme  of  the  concep- 
tioun  and  birthe  of  ye  virgine,  and  a  litle  yairefter,  he  contendis  to  hef 
bene  twa  Chriftis  :  and  quhen  to  wit  Chrifte  wes  firft  borne  a  commoun 
man  and  man  allone,  and  nocht  zit  marrowit  be  the  vnitie  of  ye  perfoun 
of  ye  fone  of  God,  yat  yairefter  the  perfoun  of  the  fone  of  God,  refauing 
him  to  ye  felf  defcendit :  and  albeit  now  he  refauit  remanis  for  atyme  in 
ye  glore  of  God,  zit  that  na  difference  fuld  be  hald  betuix  him  and  wthir 
men.  Thir  thingis  fua  Neftorius,  Apollinaris,  and  Photinus  as  woud 
Ye  Rumme  doigis,  barkis  contrare  ye  catholik  fayth.    Photinus  nocht  confefling  ye 

of  yir  thr6       •    •  .  , 

errouris.  triuitie,  Apolliuaris  fayng  ye  natuir  of  the  fone  of  God  tobe  conuertible, 
and  nocht  confefling  twa  fubftances  tobe  in  Chrifte,  and  othir  denying  ye 
hail  faul  of  Chrifte,  or  at  the  leift  denying  mynd  and  refoun  tobe  in  ye 
fauU,  and  affirming  ye  word  of  God  to  hef  bene  for  the  knaulege  of  the 


YE  XOUATIONIS  OF  AL  H^RESEIS. 


151 


mynd  :  Neftorius  allegeing  tvra  Chriftis  oyir  eiiir  tobe,  or  fiimtyme  to 
hef  bene. 

Quhat  is  ye  treic  catlirAik  fayth  aganis  yir  hcEretikis.    Cap.  XIX. 

Box  ye  catbolik  Kirk  vnderftanding  baytb  ricbt  of  God  and  of  our  Sal- 
uioiir,  nothir  blafpbemis  contrare  ye  rayfterie  of  the  trinitie,  nor  contrare 
ye  incarnatioun  of  Chriile.  For  it  worfchipis  ane  diiiine  fubftance  in  ful- 
nes  of  ye  trinitie,  and  ^qualitie  of  the  trinitie  in  ane  and  in  the  famin 
maieilie  :  and  ane  lefus  Chrifte,  and  nocht  twa  Chriftis,  and  ye  famin  tobe  ^f^^'J^^^f^ 
bayth  God  and  man.   It  beleuis  fuythlie  tobe  in  him  ane  perfoun,  bot  twa    ye  ''^^^ 

^  mystene  t  - 

fubftances:  twa  fubftances  fuythlie,  bot  the  twa  fubftances  tobe  ane  per=  ye  haiytn- 

'  ^         nitie,  and 

foun  :  becaufe  the  word  for  fone  of  God)  is  nocht  chano-eable,  that  he  ofourSai- 

^  ^  ^  uiour. 

may  be  cbangeit  in  a  body.  It  beleuis  ane  perfoun,  left  profefling  twa 
fones  it  mot  be  iugeit  to  worfchip  a  quaternitie,  and  nocht  ye  trinitie.  Bot 
it  is  weray  proffetable  that  we  explane  ye  famin  thing  agane  and  agane, 
mair  diftin6llie  and  expreflie.  In  God  is  ane  fubftance,  bot  thre  perfones : 
in  Chrifte  twa  fubftances,  bot  ane  perfoun.    In  ye  trinitie  is  ane  wthir  Ane  \VYir 

and  ane 

and  ane  wthir,  bot  nocht  ane  wthir  fubftance  and  ane  wthir  fubftance.  In  wrir :  vat 
our  Saluiour  is  ane  wthir  fubftance  and  ane  wthir  fubftance  :  bot  nocht  sonis.  In 
ane  wthir  and  ane  wthir.    Quhow  is  yare  in  the  trinitie  ane  wthir  and  de  is  ane 
ane  wthir,  and  nocht  ane  wthir  fubftance  ?    Becaufe  to  wit,  ane  wthir  is  and  thrr 
ye  perfoun  of  ye  father,  ane  wthir  of  ye  fone,  and  ane  wthir  of  ye  haly  bor*in^ 
gaift  :  bot  zit  yair  is  nocht  ane  wthir  and  ane  wthir,  bot  ane  and  ye  famin  perroun^^ 
natuir  of  ye  father,  and  of  ye  fone,  and  of  ye  haly  gaift.  As  in  our  Saluiour  subst£mces, 
yair  is  ane  wthir  fubftance  and  ane  wthir  fubftance,  bot  nocht  ane  wthir  himJane"^ 
and  wthir.    Becaufe  to  wit,  ye  fubftance  of  ye  diuinitie  is  ane,  and  of  ye 
humanitie  ane  wthir  :  bot  zit  ye  diuinitie  and  humanitie  is  nocht  ane  wthir 
Chrifte,  bot  ane  and  ye  famin  Chrifte,  ane  and  ye  famin  fone  of  God,  and 
of  ane  and  ye  famin  Chrifte  and  fone  of  God,  is  ane  and  the  famin  perfoun.  A  simiii- 
As  in  a  man  the  body  is  ane  thing,  and  ye  faul  an  wthir  thing  :  bot  ye  faul 
and  body  is  ane  and  the  famin  man.    In  Petir  and  Paul  ane  thing  is  ye  faul, 
an  wthir  thing  is  ye  body  :  and  zit  ye  faul  and  ye  body  ar  nocht  twa  Petiris: 
or  ye  faul  is  ane  Paul,  and  ye  body  ane  wthir  Paul :  bot  Petir  is  ane  and  ye 


152 


VINCENT.  LIRIN.  AGANIS 


famin,  and  Paul  is  ane  and  the  famin,  being  of  twa  and  diueris  naturis  of 
faul  and  body.    Sua  heirfor  in  ane  and  ye  famin  Chrifte,  ar  twa  fub- 
ftances  :  bot  ane  is  diuine,  and  ane  wyir  is  humane  :  ane  of  God  the  fa- 
ther, ane  wyir  of  ye  virgine  ye  mother :  ane  coa?ternal  and  sequal  with  ye 
father,  ye  wthir  in  tyme  les  yan  ye  father  :  ane  of  ye  famin  fubftance  with 
ye  father,  ane  wthir  of  ye  famin  fubftance  with  ye  mother  :  zit  bot  ane  and 
ye  famin  Chrifte  is  in  bayth  ye  fubftances.    Heirfor  Chrifte  God  is  nocht 
ane,  and  Chrifte  man  an  wthir  :  nocht  ye  ane  nocht  creat,  and  ye  wthir 
creat :  nocht  the  ane  impalTible,  and  the  wthir  palTible :  nocht  ye  ane 
sequal  with  ye  father,  and  ye  wthir  les  yan  ye  father :  nocht  ye  ane  of  ye 
father,  and  ye  wthir  of  ye  mother  :  bot  ye  ane  and  ye  famin  Chrifte  is 
God  and  man  :  ye  famin  nocht  creat  and  creat  :  ye  famin  vnchangeable 
and  impafiible  :  ye  famin  changeit  and  fufferit :  ye  famin  eequal  to  ye  fa- 
ther, and  les  :  ye  famin  of  ye  father  afoir  al  warldis  begottin :  the  famin 
in  the  warld  generat  of  the  mother :  perfyte  God,  and  perfyte  man  :  in 
him  as  God  ful  diuinitie,  in  him  as  man  ful  humanitie.    Humanitie,  I  fay, 
ful  as  it  quhilk  hes  bayth  faul  and  body,  bot  a  weray  body,  zea  our  body, 
and  body  of  ye  mother  :   a  faul  trewlie  endewit  with  vnderftanding, 
ftrenthit  with  mynd  and  reflbun. 

In  Chrifte  lefus  is  na  comynixtioun  nor  changeing  of  diuinitie  in  hu- 
manitie, or  contrare  ;  hot  hayth  ye  twa  naturis  vniit  in  ane  perfoun, 
without  al  prcEfenting  of  ony  wther  perfoun.    Cap.  XX, 

Thai  ar  heirfor  in  Chrifte  ye  word,  ye  faul,  and  body  :  bot  al  yis  thing  is 
ane  Chrift,  ane  Sone  of  God,  ane  Saluiour,  and  our  Redemar.  Bot  ane 
nocht  be,  I  wate  nocht  quhat,  corruptible  confufioun  of  the  diuinitie  and 
humanitie,  bot  be  ane  hail  and  certane  Angular  vnitie  of  perfoun.  For 
yat  coniundlioun  changeit  nor  conuertit  nocht  ye  ane  in  ye  wthir,  quhilk 
errour  is  propre  of  ye  Arrianis  :  bot  fua  ionit  yame  bayth  in  ane,  yat  ye 
lingularitie  of  ye  ane  and  ye  famin  perfoun,  euir  remaneing  in  Chrifte,  for 
euir  alfo  mot  perfeuere  ye  proprietie  of  euery  ane  of  baith  ye  natuiris  :  to 
wit  yat  God  neuir  beginnis  tobe  ye  body :  quhilk  thing  alfo  is  maid  plane 
be  exemple  of  ye  fl^te  of  man.    For  nocht  onlie  in  yis  preefent  lyfe,  bot 


YE  NOUATIONIS  OF  AL  H^RESEIS.  153 


errour 
confu- 


iii  ye  lyfe  tocum  alfo  euery  man  fal  confifl;  of  body  and  faul :  zit  neuir  fal 
ye  body  be  turnit  in  ye  faul,  nor  ye  faul  in  ye  body.  Bot  euery  man  be- 
ing to  leue  without  end,  in  euery  man  without  end  neceifarlie  fal  perfe- 
uere  ye  difference  of  bayth  ye  fubftances.  Sua  in  Chrifte  alfo  ye  proprietie 
of  bayth  ye  fubftances,  is  tobe  retenit  to  euery  ane  yairof,  failing  zit  ye  Jj^^yg'^^^™" 
vnitie  of  perfoun.  Bot  quhen  we  name  oftymes  ye  perfoun,  and  fays  yat  ^^^^9^^ 
ye  perfoun  God  wes  maid  man,  gretumlie  is  tobe  ferit,  yat  we  appere 
nocht  to  fay  yis,  yat  God  the  fone  be  only  imitatioun  of  doing,  hes  tane 
vpon  him  our  natuir  :  and  quhateuir  yat  thing  be  of  manlie  leuing,  quhilk 
he  did,  yat  he  did  it  as  ouerfchaddowit,  and  nocht  as  a  weray  man :  as  it 
vfeis  tobe  done  in  ye  playng  places,  quhare  a  man  fchortlie  plays  ye  partis 
of  findry  perfones,  of  quhilkis  nane  is  he  in  deid.  For  quhouoft  euir  yat 
ony  imitatioun  of  wyir  menis  doingis  is  tane  vpon  ony,  fua  ye  offices  or 
werkis  of  wtheris  ar  done,  yat  yir  zit  quha  dois  yame,  ar  nocht  ye  famin 
perfones,  quhome  yai  prsefent.  For  lat  ws  nocht  vfe,  as  for  demonftra- 
tioun,  ye  exemplis  of  fecularis,  and  of  ye  Manicheis :  quhen  ye  playar  of  ^^f^^^'*"^- 
a  tragedie  prsefentis  ye  perfoun  of  a  Preift,  or  of  a  King,  he  is  nocht  a 
Preift,  or  a  King.  For  efter  yat  he  hes  endit  ye  part  of  his  play,  yai 
thingis  alfo  ceiflis,  quhilkis  he  tuke  on  him  be  yat  perfoun.  God  ftay  fra 
ws  yat  wickit  and  curfit  mokrie.  Lat  that  be  the  madnes  of  the  Mani- 
cheis, quha  precheand  phantafeis  fays,  yat  the  fone  of  God  become  nocht 
the  perfoun  of  a  man  in  fubftance,  bot  be  a  certane  apperand  gyfing  and 
conuerfatioun,  finzeit  ye  famin.    Bot  ye  catholik  fayth  fua  fays  ye  fone  of  Ye  catho- 

lik  doc- 
God  tobe  maid  man,  yat  he  tuke  nocht  our  natuir  on  him  finzetlie  and  trine. 

vnder  a  fchaddow,  bot  verelie  and  manifeftlie  :  and  yat  he  praefentit  nocht 

yai  thingis,  quhilkis  pertenit  to  man,  as  of  an  wthir,  bot  exerceit  yame  as 

his  awin,  and  aluterlie  wes  yat  thing,  quhilk  he  praefentit.    As  we  our 

felfis  alfo  in  yat  we  fpeik,  vnderftand,  leuis,  and  in  fubftance  ar,  we  pra^- 

fent  nocht  wthir  men,  bot  ar  men  in  deid.    For  Petir  and  lohne,  that  I 

may  name  yame  fpecialie,  wes  nocht  men  be  praifenting  wtheris,  bot  men 

in  weray  fubftance.   Siklyke  Paul  nocht  feinzetlie  praefentit  an  Apoftil,  or 

feinzit  him  tobe  Paul,  bot  wes  an  Apoftil,  and  in  weray  fubftance  wes 

Paul.    Siklyke  alfo  ye  fone  of  God  takand  on  him  and  haifand  ane  body 

in  fpeiking,  doing,  and  fuffering  be  ye  flefche,  zit  without  al  corruptioun 


154  VINCENT.  LIRIN.  AGANIS 

of  his  natuir,  he  deinzeit  him  aluterlie  to  do  yis  in  deid,  nocht  yat  he  be  imi- 
tatioun  fchew  or  finzeit  him  tobe  man,  bot  trewlie  gaue  him  felf  a  perfyte 
man,  nocht  yat  he  fuld  appere  or  be  iugeit,  bot  yat  he  fuld  be  and  that  in 
A  simiii-  weray  fubftance  a  perfyte  man.  Heirfor  as  the  faul  adunit  to  the  body, 
bot  nocht  zit  turnit  in  ye  body  preefentis  nocht  an  wthir  man,  bot  is  a 
man,  and  a  man  nocht  be  feinzeing,  bot  be  fubftance  :  fua  alfo  ye  fone  of 
God  without  al  changeing  of  ye  felf,  be  vniing  him  felf  to  man,  nocht  be 
commixtioun  of  natuiris,  nor  be  prsefenting  an  wthir,  bot  in  ye  felf  fub- 
ftance wes  maid  man.  Heirfor  lat  al  ye  vnderftanding  of  fik  a  perfoun 
aluterlie  be  wappit  away,  quhilk  be  finzeing  and  prsefenting  an  wthir,  is 
tane  on  hand  :  quhare  ane  thing  euir  is  in  trewth,  and  ane  wyir  thing  is 
finzeit,  quhare  yat  man  quha  prsefentis  ye  perfoun,  neuir  is  he,  quhome  he 
preefentis.  God  forbid,  yat  be  yis  diffaitful  maner,  ye  fone  of  God  mot  be 
beleuit,  to  hef  tane  on  him  ye  perfoun  of  man  :  bot  rather  fua,  yat  his  fub- 
ftance remanyng  vnchangeable,  and  takand  ye  natuir  on  him  of  a  perfyte 
man,  he  mot  be  ye  body  felf,  ye  man  felf,  and  ye  felf  perfoun  of  ye  man, 
nocht  a  fenzeit,  bot  a  trew  perfoun  :  nocht  in  preefenting,  bot  in  fubftance : 
nocht  fchortlie  yat  mot  ceifs  with  ye  prsefenting,  bot  quhilk  aluterlie  re- 
manis  in  fubftance. 

That  ye  vnitie  of  perfoun  in  our  Saluiour  wes  complete  in  ye  virginis 
hofum.  And  yat  ye  propirteis  of  ye  humane  natuir  in  our  Saluiour, 
ar  catholiklie  attribute  to  his  godheid :  and  ye  propirteis  fklyke  of  his 
godheid,  to  his  manheid  :  he  rejfoun  yat  ye  fone  of  God  and  man,  is 
ane  Chrifie  only  in  perfoun,  And  yat  ye  hlijjit  virgin  deulie  is  callit 
ye  mother  of  God,    Cap,  XXI, 

Heirfor  this  vnitie  of  perfoun  in  Chrift,  naways  eftir  the  birthe  of  the 
virgine,  bot  in  ye  felf  wombe  of  the  virgine  wes  coniunit  and  perfytit. 
For  we  man  gretumlie  be  war,  that  we  confes  Chrifte  nocht  onlie  ane  :  bot 
alfo  euir  tobe  ane :  becaufe  it  is  an  intolerable  blafpheme,  yat  gif  yow  af- 
firme  yat  he  is  now  ane,  zit  fumtyme  yow  wil  contend  yat  he  hes  nocht 
bene  ane,  bot  twa :  yat  is  ane  eftir  ye  tyme  of  baptime,  bot  twa  about  ye 
tyme  of  his  natiuitie.  Quhilk  botumles  facrilege  na  wyirways  trewlie  may 


YE  NOUATIONIS  OF  AL  H^RESEIS.  155 

we  efchew,  except  we  confes  man  vnit  to  God,  in  vnitie  of  perfoun^  Hoclit 
in  his  afcenfioun,  or  refurre6lioun,  or  in  baptim,  bot  yan  in  ye  motlieris 
wombe,  yan  quhen  ye  virgine  confauit.    For  ye  quhilk  vnitie  of  perfoun,  Note. 

A  proffe- 

indifferentlie  to  him  and  alyke  bayth  thai  thingis,  yat  ar  propir  to  God,  ar  table  reiU, 

.  '  .  .  .  rnder- 

attribute  to  man,  and  qiihilkis  ar  propir  to  ye  body,  ar  appropriat  to  God.  stand  sin- 
dry  scrip. 

For  frome  yis  ground  is  it,  yat  is  reuelit  in  writ  be  God  :  bayth  ye  fone  of  turis  con- 
man  to  hef  defcendit  frome  heuin,  and  ye  Lord  of  gloir  to  hef  bene  cru-  sdSn""^ 
cifiit  in  erth.    Fra  that  ground  is  it  alfo,  yat  ye  body  of  ye  Lord  being  i.  cor.  2. 
maid,  ye  body  of  ye  Lord  being  creat,  yat  ye  fone  of  God  him  felf  mot  be 
callit  maid,  ye  complete  wifdome  of  God  mot  be  callit  ye  creat  knawlege, 
as  in  ye  foreknaulege  his  handis  and  feit  ar  fchawin  to  be  peirfit.    Be  yis  Psai.  -21. 
vnitie,  I  fay  of  perfoun,  yat  thing  alfo  is  perfytit  be  reffoun  of  ficlyk  a 
myfterie,  yat  ye  body  of  ye  fone  of  God  being  borne  of  an  immaculat  mo- 
ther, God  him  felf  in  ye  fecund  perfoun,  mot  be  beleuit  mailt  catholiklie 
to  be  borne  of  ye  virgine,  and  maill  wickitlie  denyit  to  hef  bene  borne. 
Quhilk  thingis  fen  yai  ar,  God  forbid  yat  ony  man  preifs  to  defraude  ye 
haly  virgine  of  ye  priuilegis  of  ye  grace  of  God,  as  of  hir  fpecial  gloir. 
For  fche  be  a  fpecial  gift  of  oure  Lorde  and  God,  bot  of  hir  fone,  maift 
treulie  and  bliflitlie  is  tobe  confelTit  tobe  horo^og  (yat  is,  ye  mother  of  God). 
Bot  nocht  on  yat  manere  ye  mother  of  God,  as  fum  vickit  hserefie  fuf-  Aganis  an 

hffiresie 

pe6lis  :  quhilk  affirmis  hir  to  be  callit  be  name  onlie  ye  mother  of  God,  as  contrare  to 

/•111-  IP  1  1  p  trewth. 

iche  quha  bun*  a  man  quha  efterwart  was  God :  as  we  cal  ye  mother  of  a  ' 
Preift,  or  ye  mother  of  a  Bifchope,  nocht  now  in  ye  bering  of  a  Preift  or 
a  Bifchop,  bot  in  ye  bering  a  man,  quha  eftirwart  wes  maid  a  Preift 
or  Bifchope.  Nocht  fua  I  fay,  haly  Marie  is  ye  mother  of  God,  bot 
yairfor  rather,  becaufe,  as  it  is  ellis  faid,  yat  in  hir  confecrat  bofum,  yat 
maift  haly  myfterie  wes  wrocht,  quhilk  for  a  fmgular  and  onlie  vnitie 
of  perfoun,  as  ye  fone  of  God  in  manly  nature  is  man,  fua  man  in  God, 
is  God. 


A  repetitioun  of  ye  errouris  prcBceding  :  with  a  congratulatioun  to  ye 
trew  cathoUk  Kirk,  for  hirfynceritie  of  fayth.    Cap.  XXIL 


Bot  now  to  yai  thingis,  quhilkis  of  ye  forefaidis  hcerefiis  ar  of  ye  catholik 


156  VINCENT.  LIRIN.  AGANIS 

fayth  fchortlie  fpokin  afoir,  for  ftrenthin  of  oure  memorie,  lat  ws  fchort- 
liar  and  mair  narroulie  reherfe  :  to  wit,  yat  ye  tliingis  reherfit  agane  may 
be  bayth  mair  fuUelie  vnderlland,  and  preffit  in  memorie  mair  firmlie  may 
be  kepit.  Lat  it  be  heirfor  an  accurfe  to  Photiniis,  quha  nocht  refauis  ye 
fullines  of  ye  Trinitie,  and  quha  prechis  yat  Chrift  is  man  onlie.  Lat  it 
be  an  accurfe  to  Apoilinaris,  quha  affirmis,  yat  yair  is  corruptioun  of  ye 
Trinitie  changeit  in  Chrift,  and  quha  takis  away  the  proprietie  of  ye  per- 
fyt  manheid  in  him.  Lat  it  be  an  accurfe  to  Neftorius,  quha  denyis  God 
tobe  borne  of  ye  virgine,  and  affirmis  tobe  twa  Chriftis,  and  ye  fayth  of 
ye  Trinitie  being  fchote  away,  introducis  til  ws  a  Quaternitie.  Bot  bliffit 
is  ye  catholik  Kirk,  quha  wirfchipis  ane  God  in  fullines  of  Trinitie,  and 
fiklyk  eequalitie  of  ye  Trinitie  in  ane  diuine  fubftance  :  yat  noyir  ye  fingu- 
laritie  of  ye  fubftance,  mot  confund  ye  proprietie  of  perfones,  nor  zit  fik- 
lyk ye  diftinclioun  of  ye  Trinitie,  mot  diuide  ye  vnitie  of  ye  godheid. 
Blift,  fay  I,  is  ye  Kirk,  quha  in  Chrift  beleuis  tobe  twa  weray  and  perfyte 
fubftances,  bot  ye  perfoun  of  Chrift  to  be  ane  :  yat  nothir  ye  diftindlioun 
of  naturis  mot  diuide  ye  vnitie  of  perfoun,  nor  zit  alykways  ye  vnitie  of 
perfoun  mot  confound  ye  difference  of  fubftances.  Blift,  I  fay,  is  ye  Kirk, 
quhilk  yat  it  mycht  grant  bayth  euir  to  be,  and  to  hef  bene  ane  Chrifte, 
confeflis  the  manheid  vnitit  to  the  Godheid,  nocht  eftir  ye  birthe,  bot  ewin 
in  ye  felf  wombe  of  ye  virgine.  Blift,  I  fay,  is  ye  Kirk,  quha  vnderftandis 
God  maid  man,  nocht  be  changeing  of  natuir,  bot  be  reflbun  of  ye  ane 
perfoun,  of  ye  perfoun  trewlie  nocht  finzeit,  appering,  and  vaniffing  away: 
bot  of  ye  fubfifting  perfoun,  and  euir  permanent.  Blift,  I  fay,  is  ye  Kirk, 
quhilk  prechis  yis  vnitie  of  perfoun  to  haif  fa  greit  power,  yat  yairthrow 
be  a  meruolous  and  intellable  myfterie,  it  attributis  ye  godlie  propirteis  to 
man,  and  ye  manlie  to  God.  For  yairthrow  yat  man  defcendit  from  he- 
uin  as  concerning  God,  it  denyis  nocht :  and  beleuis  yat  God  as  concern- 
ing man,  wes  in  ye  erd  maid,  fufferit,  and  crucifiit.  Thairthrow  breuelie  it 
confeffis  bayth  man  to  be  ye  fone  of  God,  and  God  ye  fone  of  ye  virgine. 
Blift  heirfor  and  worfchipful,  fan6lifiit,  and  maift  haly  is  yat  confeflioun, 
aluterlie  to  be  comparit  to  yat  fupernal  louing  of  ye  Angelis,  quhilk  be 
ane  threfald  blifling  glorifiis  ane  Lord  God,  for  fpecialie  yairfor  it  furth- 
ichawis  ye  vnitie  of  Chrift :  yat  ye  myfterie  of  ye  trinitie  exceid  nocht  in 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


157 


numbir.    Thir  thingis  ar  fpokin,  as  it  war  be  ye  way,  ane  wyer  tyme 
mair  fullelie  to  be  tretit  and  explanit. 

He  returnis  to  ye  temptatioun  of  ye  foythful  he  erroneous  doSirine,  teclie- 
ing  al  guid  Chrijlianei  yat  he  fuld  refaue  ye  dodouris  aggreing  with 
ye  Kirk,  and  nocht  leue  ye  fayth  of  the  Kirk  with  ony  ane  doctour 
quhatfameuir.    And firft  of  Origine,    Gap.  XXIIL 

Now  lat  ws  return  to  our  porpofe.  We  faid  thairfor  in  the  former  partis 
yat  in  ye  Kirk  of  God,  tentatioun  of  ye  peple  wes  ye  erroure  of  ye  techear  : 
and  infamekle  the  tentatioun  gretar,  quhowniekle  he  war  cunningar,  quha 
had  errit.  Quhilk  thing  firft  be  authoritie  of  fcripture,  yairefter  be  ex- 
emplis  of  the  kirk  we  declarit :  to  wit  be  the  reherfing  of  yame,  quha  quhen 
fumtynie  war  eftemit  of  hail  fayth,  and  at  lenthe  zit  othir  fel  in  an  wther 
manis  fe6l,  or  yame  felf  inuentit  yair  awin  ha3rerie,  A  gret  mater  trewlie  Note, 
and  profFetable  to  be  lerit,  and  neceffare  to  be  brocht  in  memorie :  quhilk 
thing  diligentlie  be  abundance  of  exemplis  we  fuld  mak  cleir,  and  ding  in 
ye  eris  of  men :  yat  al  catholikis  almaift  hes  knawin,  yat  yai  fuld  refaue 
ye  do6touris  with  ye  kirk,  and  nocht  with  ye  do6touris  leue  ye  fayth  of 
the  kirk.    Bot  I  think  yis,  yat  fen  we  may  produce  mony  in  yis  kynd  of  Of  Oii- 

gine. 

tentatioun,  yat  almaift  nane  is  that  may  be  comparit  to  the  tentatioun  of 
Origine  :  In  quhome  yai  war  mony  thingis  fa  fer  excellent,  fa  lingular,  fa 
meruolous  vat  in  ye  begynning  ony  man  efalie  mycht  iuge  credit  to  be  Of  the  sin- 

giilar  pro- 

geuin  to  al  yat  he  affirmit.    For  gif  lyfe  makis  authoritie,  he  wes  a  man  pirteisin 

Origine. 

of  grete  labouris,  of  grete  chaftitie,  of  grete  patience  and  fuffering  :  Gif 
gentrice  or  leirnyng,  quha  was  mair  noble  yan  he  ?  Firft  quha  was  borne 
in  yat  houfs,  quhilk  wes  maid  noble  be  martyrdome  ?  and  yairefter  for  Sa  mony 

....  .  .  excellent 

Chriftis  faik  nocht  onlie  wes  denudit  of  his  father,  bot  of  al  his  geiris  alfo,  propirteis 

.     .  wes  nocht 

fa  mekle  proiietit  m  the  ftryte  way  of  haly  pouertie,  yat  he  for  confefling  knawin,  a- 

niangis  al 

the  Lord  oftymes  (as  yai  fay)  wes  affli6lit.  Bot  zit  thir  thingis  allane  war  cm  renni- 
nocht  in  him  :  quhilkis  all  efterwart  mycht  be  temptatioun,  bot  fa  grete  quharefor 
alfo  quiknes  of  fa  profound,  fa  fcharpe,  fa  gentil  ingyme,  yat  almaift  he  cheantiie 

T  ^  c  11'  i/»f  ■t^  wesyefeble 

gretumiie  and  ter  ourcome  al  wtheris :  and  of  ia  gret  excellencie  of  leir-  of  fayth 
nyng  and  of  al  eruditioun,  yat  yai  war  litle  of  diuine  philolbphie,  and 


158 


VINCENT.  LIRIN.  AGANIS 


almaift  peraduentuir  nane  of  humane  philofophie,  quhilk  he  had  nocht 
Hisieir.    throwchlie  knawin.    To  quhois  knawlege  quhen  the  Greikis  gaue  place, 

ning  in  ye 

Greke  and  the  Hebrew  Uteris  alfo  war  exornat  be  him.    Bot  quhairto  fal  I  tel  of  his 
toungis.     eloquence  ?  quhais  fpeche  wes  fa  plefand,  fa  iocund,  fa  fueit,  yat  to  me 
flouing      apperit  out  of  his  mouthe,  nocht  wordis  fa  mekle,  as  certane  hwnie  to  hef 
strenthe  in  flowit.   Quhat  thingis  difficil  to  perfuade,  be  ftrenthe  of  difputatioun  maid 
tioun/     he  nocht  plane?    Quhat  thingis  difficil  to  be  done  dreffit  he  nocht,  yat 
yai  mot  appere  maift  facil.     Bot  perchanfe,  be  knottis  onlie  of  argu- 
mentatioun  he  dreffit  his  allegeance.    Ze  planelie  neuir  wes  ony  of  the 
do6louris,  that  vfeit  may  exemplis  of  Godis  law.  Bot  I  trow  yat  he  wrate 
picerague   bot  litill  I  ua  mortal  man  wrate  mair  :  yat  it  apperis  to  me  yat  al  his  writ- 

exemp.  lat. 

hoc  loco     tingis  may  nocht  onlie  nocht  be  perfytlie  red,  bot  na  wayis  may  be  found. 
sunt.^      To  quhome  yat  na  thing  fuld  inlake  to  ye  occafioun  of  fcience,  ye  fowthe 
of  age  aboundit  alfo.   Bot  peraduenture  he  wes  litle  happy  be  his  fcoleris  : 
quha  ewir  was  mair  happy  ?  furth  of  his  bofum  treulie  become  innumer- 
able Do6louris,  innumerable  Preiftis,  confeffljuris,  and  Martyris.  Bot 
quhou  gret  wes  yan  ye  admiratioun  of  him  amangis  al  men,  quhow  grete 
the  gloir,  quhou  grete  ye  fauour,  quha  can  declair  ?  quha  weil  lludious  of 
religioun  come  nocht  fleand  to  him,  fra  ye  vtmaift  partis  of  ye  warld  ? 
quhat  Chriftiane  worfchipit  nocht  him,  as  a  Prophet  ?  quhat  Philofophour 
worfchipit  him  nocht,  as  a  maifter  ?    Quhow  worfchipful  wes  he,  nocht 
onlie  to  ye  priuat  ellate  of  men,  bot  to  ye  Empyre  felf  alfo,  ye  hiftoriis 
declaris  :  quhilkis  fchawis  that  the  mother  of  Alexander  ye  Empriour  callit 
him  in  hir  cumpanie  and  that  for  the  merit  trewlie  of  heuinlie  wifdome,  with 
gift  and  luue  of  ye  quhilk  he  was  inflammit.    Bot  his  epiftolis  alfo  beris 
Philip  the  witnefs,  quhilk  he  be  authoritie  of  his  pouer  in  Chrifte,  wrate  to  Philip  ye 
tiane  Em-  Empriour,  quha  wes  ye  firft  Chriftiane  of  ye  Romane  Princis.    Of  quhais 
!Ib!"hist"  incredible  knawlege  gif  ony  refauis  nocht  a  teftimonie  be  report  of  ws 
hccies.  lib.  Qjjj.|^jg^j^|g^  jg^l-  j^jjj^     jQ  Igjl^  refaue  ye  confeffioun  of  ye  Ethnikis,  accord- 

Porphyri')  ing  to  ye  witneffing  of  Philofophouris.    For  wickit  Porphyrins  felf  mouit 
phemous^^  be  yc  name  of  him,  almaift  in  his  barneage  paffit  to  Alexandria,  and  yair 
ganS'the  f^w  him  yan  ane  aigeit  man  bot  planelie  fik  a  ane,  and  fa  excellent  yat  he 
had  afcendit  ye  heich  toure  of  al  fcience.    Tyme  fal  fonear  failze  me,  nor 
I  may  colle6l  anis,  for  ye  leift  part,  yai  excellent  thingis,  quhilkis  fprang 


Christiane 


YE  NOUATIONIS  OF  AL  H.ERESEIS. 


159 


of  yat  man :  quhilkis  al  nocht  onlie  zit  pertenit  to  ye  gloir  of  religioun, 
bot  alfo  to  ye  a  grete  caufe  of  tentatioun.  For  qiiba  is  he  qulia  wald  hef 
fcliaikin  fra  him  a  man  of  fa  grete  ingine,  of  fa  greit  leirnyng,  of  fa  gret  beii- 
tifulnes,  and  nocht  rather  vfe  yis  fentence  :  yat  he  had  leuir  erre  with  Ori- 
gene,  yan  with  wtheris  to  vndirftand  ye  trewth  ?  And  quhat  neidis  mair  ? 
the  mater  declinit  heir  to,  that  nocht  a  manly,  bot  as  the  mater  fchew,  a  weray 
perelous  tentatioun  of  fa  grete  a  perfoun,  of  fa  grete  a  docloure,  of  fa  grete 
a  Prophete,  dounled  mony  fra  the  integritie  of  fayth.  Qiihairfor  the  famin 
Origene  fa  excellent  and  fik  a  man,  quhylis  he  infolentlie  abufeis  the  grace  ^^Z^^^- 
of  God,  quhylis  he  lippinnis  ouermekle  to  his  awin  ingyne,  and  creditis  til  and  of  ye 
him  felf  largely,  quhylis  he  eftemis  lytle  ye  auld  fimplicitie  of  ye  Chrif-  of. 
tiane  religioun,  quhylis  he  prsefumis  to  haif  vnderftanding  by  all  wyeris, 
quhylis  he  contemnand  the  ecclefiaftik  traditionis,  do6lrine,  and  audloritie 
of  ye  forefatheris,  interpretis  of  a  new  manere  certane  heidis  of  fcripturis, 
he  deferuit  yat  of  him  alfo,  to  ye  Kirk  of  God  it  mot  be  faid  :  Gif  a  Pro- 
phet fal  ryifs  in  ye  middis  of  the  :  and  a  litle  eftir  :  Thow  fal  nocht  heir 
(fays  he)  ye  wordis  of  yat  Prophete  :  and  fiklyke,  Becaufe  ye  Lorde  zoure 
God  (fays  he)  temptis  zow,  quhiddir  gif  ze  luue  him,  or  nocht.  Trewlie 
nocht  onlie  a  tentatioun  wes  it,  bot  alfo  a  grete  tentatioun,  quietlie  and 
ftep  and  ftep  to  draw  away  be  admiratioun  of  his  ingyne,  eloquence,  con- 
uerfatioun  and  fauoure,  ye  kirk  of  God  til  him  fubmittit,  and  on  him  de- 
pendand,  and  na  thing  fufpe6land  of  him,  na  thing  fering  him,  haiftelie  Origenis 

1  •  -r»      r*  •!  r*  buikis  be 

fra  the  auld  religioun  til  a  new  prophanatioun.  Bot  lum  man  wil  fay,  yat  wtheris 
ye  bukis  of  Origene  ar  corruptit.  yis  I  ganeftand  nocht,  bot  erar  wald  ye  ^ 
famin,  for  yat  is  techit  be  fum  and  alfo  writtin,  nocht  be  catholikis  onlie, 
bot  alfo  be  hseretikis.  Bot  that  is  the  thing  quhilk  we  fuld  now  confider 
that  albeit  him  felf  wes  nocht,  zit  the  buikis  fet  furtli  in  his  name,  is  a 
grete  tentatioun  :  quhilkis  braiftis  owt  in  mony  woundis  of  blafphemeis, 
nocht  as  wther  menis,  bot  as  his  ar  red  and  luueit :  yat  albeit  it  wes  nocht 
ye  mynd  of  Origene  in  ye  confaiting  of  ye  erroure :  zit  to  perfuade  the 
erroure,  ye  authoritie  of  Origine  mot  appere  to  mak  mekle. 


160 


VINCENT.  LIRIN.  AGANIS 


Of  the  fall  of  the  grete  leirnit  man  Tey'tulliane,    Cap*  XXIII L 

S)un*"^^  BoT  the  famyn  is  ye  cafe  of  Tertulliane  :  for  as  ye  wther  amangis  ye 
Greikis,  fua  he  amangis  ye  Latinis,  is  to  be  iugeit  neir  ye  principal  of  al 
oure  men.  For  quha  wes  bettir  leirnit  yan  wes  yis  man,  quha  in  ye  dir 
nine  and  humane  materis  wes  mair  exerceit  ?  He  trewlie  al  ye  Philo- 
fophie,  and  al  ye  fe6lis  of  Philofophouris,  ye  authoris  and  appreuearis  of 
the  fe6tis,  and  al  thair  do6lrine,  al  ye  veritie  of  hilloriis  and  of  excercifeis, 
be  a  meruolous  capacitie  of  mynd,  perfytlie  vnderftude.  Bot  excellit  he 
nocht  of  folide  and  hie  ingyne  :  that  na  thing  almaift  he  fet  him  to,  quhilk 
he  othir  peirfit  nocht  be  fcharpenes  of  wit,  or  be  wechty  reflbnis  diftroyit 
nocht.    Ferther  quha  may  dewlie  exprefs  ye  louing  of  his  eloquence  ? 

Quhais  er-  quhilk  is  drcft  be  fa  grete,  and  be,  I  wate  nocht  quhat,  force  of  reflbnis, 

rouris  he  ,  , 

confutit.    yat  it  may  fchuit  men  forduart  to  ye  confent  yairof,  quhome  it  may  nocht 

+  Sua  na-  ,         ,  .  .  «^ 

meit  for     aluterlic  tyift  :  Of  quhome  yai  ar  almaift  fa  mony  fentences  as  wordis, 

ostenta- 

tioun  of    quhow  mony  fentences  fa  mony  vi6loriis.    This  thing  knawis  the  Mar- 

vare  sci- 

ence,quhen  cionis,  Apelles,  Praxese,  Harmogenes,  lowis,  Gentilis  and  yai  callitt  Gnof- 
maist  vane,  tici,  and  ye  reft,  quhais  blafphemeis  he  be  mony  and  grete  wolumis,  as  be 
parte  now  certane  fyireflachtis  brak  doun  to  nocht.    And  zit  yis  man  alfo  eftir  al 
dfscipuiiJ.  thir  thingis,  yis  man,  Tertullian  I  mein,  litil  grippand  and  ftikand  to  the 
"  catholik  do6lrine  of  the  vniuerfal  auld  aunciant  fayth,  and  mair  eloquent 
yan  happy,  his  iugement  yaireftir  changeit,  did  at  lenthe,  yat  of  him  the 
bliflit  confeflbr  Hilarius  in  a  certane  place  wrytis.    Be  his  errour  follow- 
TertuUiane  iug,  fays  he,  fra  his  louable  and  approuable  wrytingis  he  plukit  away  ye 
dremis  of  '  au6loritie  :  and  he  alfo  in  ye  kirk  wes  a  grete  tentatioun.    Bot  of  him  I 
wil  fpeik  na  mair.    This  thing  onlie  wil  I  reherfe,  that  contrare  ye  com- 
mand of  Moyfes  in  yat  he  affirming  the  new  furious  madnes  of  ane  Mon- 
tanus  fproutand  vp  in  ye  Kirk,  and  yai  woud  dremis  of  new  do6lrine  of 
certane  voud  women  to  be  trew  Propheciis,  he  deferuit,  yat  of  him  and 
of  his  wrytingis  it  fuld  be  faid  :  Gif  a  Prophete  ryfe  in  ye  middis  of  the. 
And  eftir  :  Thou  fal  nocht  heir  the  wordis  of  yat  Prophete,  Quhy  ?  Be- 
caufe,  fays  he,  ye  Lord  zour  God  temptis  zou,  quhidder  ze  luue  him,  or 
nocht. 


YE  NOUATIONIS  OF  AL  H^RESEIS.  l6l 


Quha  is  to  he  callit  a  Catholik,  Of  ye  miferahle  Jiate  of  ye  loauering  in 
fayth  :  and  quhou  in  ye  Italy  catholik  Kirk  only  is  fuir  reft  of  con- 
faience.    Cap,  XXV, 

Be  thir  heirfor  fa  mony,  and  fa  grete,  and  wtheris  fiklyk  mony  wechty 
ecclefiaftical  exemplis,  we  fuld  euidentlie  perfaiie,  and  according  to  ye 
law  writtin  in  Deuteronomie  mair  cleirlie  yan  ye  lycht  vnderftand  :  yat  ^JJ^^ 
gif  ony  tyme  ony  techear  in  ye  kirk,  fal  wauer  and  aberre  fra  ye  fayth,  ^^^^^^^^j-g. 
yat  ye  prouidence  of  God  fufFeris  yis  to  be  to  ye  temptatioun  of  ws,  quhid-  ^^'^^^^ 
der  we  luue  oure  God  or  nocht,  in  al  oure  hart,  and  in  al  oure  fauL 
Quhilkis  thingis  fen  yai  ar  fa,  he  is  a  trew  and  a  weray  Catholik,  quha 
luuis  ye  trewth  of  God,  ye  Kirk  of  God,  and  ye  bodie  of  Chrift.  Quha 
praeferris  na  thine*  to  ye  relieioun  of  God,  nor  to  ye  catholik  fayth  :  nocht 

*  o        J  o  ^  J  J  roneous  yis 

preeferring  ye  au6loritie  of  ony  ane  man,  nocht  ye  luue,  nocht  ye  ingyne,  ^^J^^^^^^^ 

nocht  ye  eloquence,  nocht  ye  philofophie  :  hot  difpyfeand  al  thir  thingis,  ^^"^^jy^^ 

and  perfeuerand  firme  and  conftant  in  fayth,  quhateuir  thing  he  fal  knaw 

ye  catholik  Kirk  vniuerfalie,  to  hef  haldin  of  auld,  yat  thing  onlie  decretis 

he  to  be  haldin,  and  to  be  beleuit  be  him.    Bot  quhatfumeuir  thing  yair- 

eftir  be  ony  ane  man,  by  al,  and  contrare  al  haly  men  to  be  brocht  in  of 

new,  and  nocht  hard  afoir  :  yat  thing  lat  him  vndiriland  to  pertene  nocht 

to  religioun,  bot  rather  to  tentatioun,  and  yat  fpecialie  that  he  is  infl;ru6lit 

be  ye  mynd  and  fayngis  of  San6l  Paul,  for  yis  is  it,  quhilk  he  wrytis  in  ye 

firft  to  ye  Corynthianis  :   It  behuifis  (fays  he)  hserefiis  tobe,  yat  quha  ar  ^-  Cor.  ii. 

prouin  mot  be  manifeft  amang  zow.    As  he  wald  fay,  for  yis  caufe,  ye 

au6louris  of  hserefie  ar  nocht  haiftelie  be  God  ruitit  out,  yat  ye  prouin  mot 

be  maid  manifeft  :  yat  is  yat  euery  man  mot  appere  quhow  grippand, 

faythful,  and  conftant  luuear  he  be  of  ye  catholik  fayth.    And  in  deid 

quhen  euery  noueltie  fpringis  out,  fra  hand  is  perfauit  ye  wecht  of  ye  '^he  come, 

corne,  and  lychtnes  of  ye  caf :  than  without  gret  difficultie  is  it  blawin 

out  of  ye  barn  fluir,  quhilk  without  wecht  wes  haldin  within  ye  famyn.  The  half 

slane  anis  : 

For  fum  ar  quhilkis  fra  hand  aluterlie  blawis  away  :  bot  wyeris  aluterlie  nothirhait 

.  ^  .  cauld. 

fchakin  out  bayth  ferifs  to  pereis,  and  thinkis  fchame  to  returne,  woundit, 
half  deid,  and  half  leuing :  as  yai  quha  hes  drunkin  fik  quantitle  of  wyne,  A^simiii- 


quhilk  noyir  hes  micht  to  flay,  nor  zit  may  be  digeftit :  nothir  caufis  to  de, 


162 


VINCENT.  LIRIN.  AGANIS 


The  miser-  nor  fufFeris  to  leue.  O  miferable  ftate  !   O  with  quliou  errete  violence  and 

able  state  ...  . 

of  ye  wa-   feruour  of  cairis,  and  with  qiihou  grete  troublous  blaftis  ar  yai  cacheit  and 

uering  wit- 
tit  in  fayth.  careit!   For  now  quhat  way  ye  wind  blawis,  be  fuddane  erroure  ar  yai 

reueill :  now  returnit  to  yame  felfis,  as  certane  contrarious  wallis  ar  doung 

abak :  now  be  fuleche  prsefumptioun  yai  thingis  alfo  quhilkis  apperis  in- 

certane,  yai  appreue  :  now  be  an  vnreffonable  dredoure  alfo  yai  thingis 

quhilkis  ar  fuir,  yai  feir  :  incertane  quhat  way  yai  fuld  pas,  or  quhat  way 

^thohk^   fuld  return  :  quhat  they  fuld  couet,  or  quhat  fuld  efchew  :  quhat  yai  fuld 

suir  heuin  quhat  yai  fuld  lat  flip.    Quhilk  affli6lioun  trewlie,  of  thair  dout- 

to"f  tnbu^'  ^^^^  hung  hart  is  a  medicine  of  Godis  rewth  to  wart  yame,  gif  yai 

science  wyifc.  For  hcirfor  without  ye  maifl;  fuir  heuinning  place  of  ye  catho- 

lik  fayth,  be  findry  tempeftuous  ftormis  of  thochtis  and  cuiris  ar  yai  fchaik- 

ing,  ftruking,  and  almaifl:  flane,  yat  yai  mot  lat  doun  ye  failis  of  thair  proud 

taphore"^^'  fchaikiu  out  to  heicht,  quhilkis  vickitlie  thai  had  dilatit  to  ye 

windis  of  noueltie  :  and  mot  reduce  and  bald  yame  felfis  within  ye  maift 

fuir  raid,  and  barbery  of  yare  haly  mother  ye  Kirk,  and  womet  out  agane 

fra  ye  ground  yai  bittir  and  tribulous  feis  of  errouris,  yat  eftir  yai  micht 

drink  ye  fluidis  of  ye  quick  fpringand  wattir.    Lat  yame  forzet  weil,  yat 

yai  haif  lerit  nocht  weil :  and  of  al  ye  do6lrine  of  ye  kirk,  quhilk  be  vndir- 

Handing  may  be  tane,  lat  yame  tak :  quhilk  may  nocht,  lat  yame  beleue. 

jdganis  ye  inconjlant  and  curious  new  forgearis  of  feStis  and  errouris. 

Cap.  XXVL 

QvHiLKis  thingis  fen  fa  ar,  I  gretumlie  reuoluand  and  panceand  ye  famin 
thingis  with  me  felf,  may  nocht  merwel  aneuch  of  fa  gret  wodnes  of  fum 
men,  at  fa  gret  impietie  of  yair  blindit  mynd,  and  fchortlie  at  fa  gret  lull 
to  erre  and  wauer,  yat  yai  nocht  content  of  ye  rewl  of  beleif  anis  of  ye 
auld  techit  and  refauit,  bot  feikis  noueltie  fra  day  to  day,  and  euir  ar  de- 
fyrous  to  eik  fum  thing  to  religioun,  to  change,  or  to  pluk  fra  it.  As  it 
Obserue  o  War  nocht  ye  heuinlie  do6lrine,  yat  fufficeis  anis  tobe  reuelit,  bot  manlie 

forgearis 

of  new      do6lrine,  quhilk  may  nocht  bot  be  daylie  mending,  zea  rather  be  repreuing 

phantaseis.  .  n  ... 

be  perntit.    Sen  Godis  word  cry  is,  Pafs  nocht  ouer  yai  boundis  (proptis, 
Prouer.ii.  OF  marcheis)  quhilkis  thy  fatheris  hes  putt,  and:  Aboue  ye  luge,  iuge 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


163 


yow  noclit.  and  :  The  ferpent  fal  byte  him  quba  cuttis  ye  haige.    And  Eccie.  9. 
yat  alfo  of  ye  Apoftil,  be  ye  qiibilk  al  ye  vickit  noiielteis  of  al  hserefiis,  as  Eccie.  lo. 
be  a  fpiritual  fuord,  hes  oftymes  bene  ftowit  away,  and  oftymes  ar  tobe 
ftowit.    O  Timothe,  faue  that  thing-,  quhilk  is  geuin  ye  to  keip  :  efchew-  i-  Tim.  6. 
and  ye  prophane  nouelteis  of  woceis,  and  ye  contradi6lioun  of  fcience 
falflie  fa  callit  :  quhilk  fcience  quhen  fum  men  promifis,  thai  hef  errit,  as 
concernyng  fayth.    And  eftir  yir  thingis  ar  yai  ony  found  fa  indurat,  fa  A  grete 

feruour  to 

inueterat,  and  of  fa  fchamelis  a  forret,  of  fik  obftinat  vnfchamefulnes,  of  fa  ye  trewth 
ftanerie  ftubburnes,  quba  fuld  nocht  fubmit  yarae  felfis  to  fa  gret  plentu-  tour. 
Gufnes  of  thir  heuinlie  wordis  ?    To  fa  gret  force  and  wecht  fuld  nocht 
bow  ?  be  fa  Itrang  mellis  and  hemmeris  quba  fuld  nocht  be  betit  doun  ? 
with  fa  gret  fyreflachtis  breuelie  fuld  nocht  be  dung  to  ye  ground  ?  Ef- 
chew fays  he,  the  prophane  nouelteis  of  woceis.    He  fayd  nocht  ye  anti- 
quiteis,  he  fayd  nocht  the  thingis  haldin  of  hald  :  zea,  rather  planelie  quhat 
contrarie  mot  follow,  he  furthfchew.    For  gif  noweltie  is  to  be  efchewit, 
antiquitie  is  to  be  haldin :  and  gif  noweltie  is  prophane  and  vngodlie,  an- 
tiquitie  is  haly  and  fan6lifiit.    And  oppofitionis,  fays  he,  (or  obie6lionis)  OfyyMs 
of  fcience  falflie  fa  nameit.    Treulie  the  name  is  falfs  in  the  do6lrine  of  of  science 

amangis 

hseretikis,  that  ignorance  be  ye  name  of  fcience,  mifl;  be  ye  name  of  brycht  tseretikis. 
and  fair  wedder,  mirknes  be  ye  name  of  lycht  mot  be  colorit  and  clokit. 
Quhilk  fum  men  (fays  he)  quhen  yai  promifeit,  yai  errit,  as  concernyng 
faythe.  Quhat  thing  promifeit  yai  quhen  yai  errit  ?  bot  ane  new  and,  I 
wait  nocht  quhat,  vnknawin  leirnyng.  For  yow  may  heir  fum  of  yame 
felfis  fay  :  Cum  ze,  O  ignorantis  and  miferable,  quhilkis  ar  commonlie  The  proud 

consait  of 

callit  catholikis,  and  leir  ye  trew  faythe,  quhilii  except  ws,  nane  vnder-  haeretikis 

is  na  new 

ftandis,  quhilk  mony  lyftymes  of  men  afoir  hes  lyin  hid  :  bot  it  is  laitlie  thing, 
reuelit  and  furthfchawin  :   Bot  leir  it  thiftuoulie  and  fecreitlie,  for  it  fal 
delyte  zow.    And  fiklyke  quhen  ze  hef  lerit  it,  teche  it  in  hidlingis,  lefte  Sa  began 

111'in  I'll  •    •  '  c  ^"'^  renni- 

ye  warld  heir,  lelx  ye  kirk  knaw.    xor  it  is  geum  to  few  men  to  vnder-  gatis. 

fland  ye  fecrete  of  fa  grete  a  myfterie.    Ar  nocht  yir  ye  wordis  of  yat 

huir,  quhilk  in  ye  prouerbis  of  Salomon  callis  til  hir  men  by  ye  way,  quhen 

yai  had  ye  gait.    Quba  is  (fays  fche)  ye  maift  fulefche  amangis  zow,  lat  Prouerb.9. 

him  cum  by  ye  way  to  me.    Bot  fcho  callis  ye  puir  of  witt,  fayng :  Tak 

to  zow  glaidlie  ye  hid  breidis,  and  drink  in  hidlingis  ye  fueit  watter. 


164 


VINCENT.  LIRIN.  AGANIS 


Quhat  followis?  Bot  he  wate  nocht,  fays  he,  quhow  erthlie  creaturis 
paflis  in  hir  cumpanie.  Quha  ar  ye  erthlie  creaturis  ?  Lat  ye  Apoftil  de- 
clare it.    Quha  hes  errit,  fays  he,  as  concernyng  fayth. 

The  wechty  command  of  ye  Apojiil :  Depofitum  cuftodi.  yat  is  :  Saue 
ye  thing  geuin  ye  to  keip,  is  difcujjit.    Cap,  XXJ^IL 

Box  it  makis  mekle  to  ye  porpofe,  to  treit  mair  diligentlie,  ye  hail  fen- 
tence  felf  of  the  Apoftil.  O  Timothe,  fays  he,  faue  yat,  quhilk  is  geuin 
o.  ye  to  keip  :  efchewand  ye  prophane  nouelteis  of  woices.  O,  yis  exclama- 
tioun  is  bayth  of  knawlege  of  thingis  to  cum,  alyke  and  of  cheritie.  For 
he  faw  afoir  ye  errouris  to  cum,  for  ye  quhilkis  he  alfo  afoir  wes  forie. 

Timothe  Quha  is  Timothe  this  day  ?  Bot  other  generalie  ye  vniuerfal  Kirk,  or 
fpecialie  ye  hail  cumpanie  of  Prselatis  :  quha  awcht  at  ye  leift  to  haif  ye 
hail  knawlege  of  Godis  religioun  yame  felfis,  or  to  teche  it  to  wtheris  ? 

Saue,  &c.  Quhat  IS,  Saue  yat  thing  quhilk  is  geuin  ye  to  keip  ?  Saue,  fays  he,  for 
theuis,  for  inimeis,  yat  quhen  men  flepis,  yai  faw  nocht  fetcheis  vpon  that 

Matth.  13.  guid  feid  of  the  quheit,  quhilk  the  fone  of  man  hes  fawin  in  his  croft. 
Saue  yat  thing  quhilk  is  geuin  ye  to  keip.  Quhat  is  ye  thing,  yat  is  geuin 
ye  to  keip  ?  That  is,  quhilk  is  committit  to  ye,  nocht  yat  quhilk  is  in- 
uentit  be  ye  :  quhilk  yow  hes  refauit,  nocht  that  quhilk  thow  hes  imagi- 
nat :  a  mater  nocht  of  ingyne,  bot  of  techement :  nocht  of  priuat  vfurpyng, 
bot  of  publi61:  traditioun  :  a  mater  brocht  to  the,  nocht  pronunceit  be 
the  :  in  quhilk  thow  fuld  nocht  be  an  a6lour  (inuentour  or  forgear)  bot  a 
keipar :  nocht  a  lawmakar,  bot  a  lawkeipar,  nocht  a  gyde,  bot  a  followar, 
Saue,  fays  he,  yat  quhilk  is  geuin  to  ye,  faif  ye  talent  of  ye  catholik  fayth 
vnbrokin  and  incorrupt.  Quhat  wes  committit  to  ye,  lat  yat  remane  in 
thy  poifs,  lat  yat  be  randerit  agane  be  ye.  Thow  hes  refauit  gold,  rander 
agane  gold  :  I  wil  nocht  yat  yow  in  ye  place  of  ane  thing,  flip  in  ane 
other :  I  wil  nocht  yat  yow  othir  for  gold  fchameleflie  put  doun  leid,  or 
diflaitfullie  brafe  :  I  wil  nocht  haif  ye  apperance,  bot  ye  natuir  planelie  of 

Note.  gold.  O  Timothe,  O  yow  Preift,  O  yow  Techear,  gif  ye  grace  of  God 
hes  maid  ye  apt  and  ganeand  be  ingyne,  exercife,  and  leirnyng  :  be  yow  a 

werenduit  Befelecl  of  the  fpiritual  tabernacle,  graif  owt  ye  precious  ftanis  of  godlie 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


165 


do6trine,  faythfullie  fet  yanie,  wyflie  trim  yame,  eik  to  yame  licht,  brycht-  be  ye  spirit 
nes,  beutifulnes  and  plefance.    Lat  it  be  vnderftand  be  thy  expofitioun,  andscience, 
mair  cleirlie,  quhilk  afoir  was  beleuit  obfcuirlie  :  lat  ye  eftirciimeris  reiofe  thingis  to 
yat  yai  vnderftand  be  ye,  quhilk  the  antiquitie  afoir  had  in  reuerence,  mentofye 
quhen  yai  vnderftude  it  nocht.   Zit  teche  fa  the  famyn  thing",  quhilk  thovv  Exod.  33. 
hes  lerit,  that  quhen  thow  fpeikis  newlie,  yat  yow  fpeik  na  new  thing-is.  na^neu' 

thingis,  to 
be  techit. 

That  it  is  proffelahle  to  increfs  in  religioun  and  knawlege  yairof,  hot 
aluterlie  vnlefum  to  alter  or  change  ony  thing  y  air  in.  Cap,  XXVIII, 

BoT  perchanfe  fum  man  wil  inqueir  :   Suld  yair  be  heirfor  in  ye  kirk  of  ^^^^"^^"^ 
Chrift  na  increfs  of  religioun  ?  zis  lat  increfs  be  hald,  and  yat  weray  grete.  cunningiie. 
For  quha  is  he  fa  inwyous  to  man,  fa  odious  to  God,  quha  wald  preifs  to 
ftay  yat  thing?    Bot  zit  fa,  yat  ye  increfs  trewlie  may  be  of  fayth,  and  Theincres 

.  .  .  .  of  reli- 

na  change  yairof :  fen  to  increfs  pertenis  onlie,  yat  euerie  thing  bydand  gio""- 
in  ye  felf  mot  be  amplifiit :  bot  it  is  proper  to  changeing,  yat  ane  thing  Cbangeing. 
mot  be  transferrit  and  turnit  in  ane  wther.    It  is  expedient  heirfor  yat 
knawlege,  fcience,  and  wifdome  gretumlie  and  mekle  mot  grow  and  in- 
crefs, als  weil  of  euerie  man,  as  of  al  :  als  weil  of  ane  man,  as  of  ye  hail 
kirk  :   and  yat  in  al  greis  of  aigis  and  tymes  :   bot  zit  onlie  in  the  awin 
kynd,  to  wit,  in  ye  awin  do6lrine,  in  ye  awin  vnderftanding,  and  in  ye 
awin  fenfe.    Lat  ye  religioun  of  faulis  follow  ye  natuir  and  maner  of  ye  A  simiii- 
bodyis,  quhilkis  albeit  be  proces  of  zeris  turnis  ouer,  reknis,  and  fwrth-  incies  of 

I-  1        •  •  1  •      1    •  o'l  r*      •       1  •  bodyis  and 

Ichawis  yair  number  and  compt,  zit  thai  remane  ltd  ye  iamm  thmg,  yat  of  reii- 
thai  war.  Thair  is  a  gret  difference  betuix  ye  floure  of  barneage  and  ye  ^ 
maturitie  and  rypnes  of  ye  eild.  Bot  zit  ye  famyn  ar  auld  men,  quha  afoir 
wes  childer  :  yat  albeit  ye  ftate  and  forme  of  ye  ane  and  ye  famyn  man 
be  changeit :  zit  nochtyelefs  ane  and  ye  famyn  natuir,  ane  and  ye  famyn 
perfoun  remanis.  Litle  ar  ye  membris  of  infantis,  grete  of  ye  zoung  men: 
zit  ya  ar  ye  famyn  felf  membris.  Quhou  mony  iun6luris  and  membris  ar 
yai  of  barneis,  fa  mony  ar  yai  of  men  :  and  quhat  euery  thingis  yai  ar, 
quhilkis  be  proces  of  ye  rypear  aige  ar  generit,  yai  war  yan  fawin  in  ye 
ftrenthe  of  ye  feid  :  yat  na  thing  yairefter  wes  produceit  in  ye  auld  men, 
quhilk  yan  lay  nocht  hid  afoir  in  ye  barneis.    Quhair  by  thair  is  na  dout 


166 


VINCENT.  LIRIN.  AGANIS 


bot  yis  is  ye  lauchful  and  rycht  reul  of  increfs,  hot  yis  is  ye  fuir  and  maift 
gay  ordoure  of  grouing,  gif  the  partes  of  the  aige  weiwe  out  yai  membris, 
fchape,  and  forme  in  ye  mair  of  aige,  quhilkis  ye  wifdum  of  the  makar  of 
al,  had  formit  afore  in  ye  zoung  anis.  For  gif  manis  fchape,  be  eftir  turnit 
in  ony  forme  nocht  of  his  awin  kynd,  or  always  ony  thing  be  eikit  to  ye 
numbir  of  ye  membris,  or  ocht  tane  fra  ye  famin :  force  it  is  yat  oyer  ye 
hail  body  decay  and  perife,  or  be  monftruous,  or  at  ye  leift  be  waikit.  Sa 
Obserue.  it  is  alfo  decent,  yat  ye  do6lrine  of  ye  Chriftiane  religioun  mot  follou  yir 
lawis  of  increfs  and  grouing,  to  wit,  yat  be  zeris  it  mot  be  ftrenthit,  be 
tyme  dilatit,  and  be  aige  vpheit :  nochtyeles  yat  it  perfeueir  incorrupt  and 
vndefylit,  and  in  ye  hail  mefoure  of  ye  partis  yairof,  and  in  al  ye  membris 
and  al  fenfis  mot  be  ful  and  perfyte,  quhilk  by  yat  mot  admit  na  inter- 
change, na  damnage  of  ye  proprietie,  nor  refauing  na  vthir  definitioun  yan 
afoire.  As  for  exemple,  oure  eldaris  of  auld  hes  fawin  in  yis  feid  tyme  of 
ye  Kirk,  the  feid  of  fayth,  as  of  clene  quheit,  it  is  weray  iniuft  and  vngan- 
and,  yat  we  yair  eftircumaris  for  ye  felf  veritie  of  ye  quheit  mot  cheis  ye 
Be  ye  seid  errour  of  fitches,  and  put  in  ye  place  of  ye  wther.  Quhy  rather  is  nocht 
is  signifii't  yis  rycht  and  follow  is  bettir,  yat  ye  first  and  laft  procedingis  difaggre  nocht 

the  trew 

aoctrine.    amaug  yame  felfis,  yat  of  ye  increfs  of  ye  firft  inftitutioun,  as  it  war  of  faw- 
ing  of  guid  quheit,  we  mot  alfo  fcheir  the  fruit  of  ye  do6lrine  of  quheit : 
yat  quhen  ony  thing  of  ye  natiue  begynning  of  yai  feidis,  be  proces  of 
tyme  be  alterit  in  forme,  and  fumtyme  be  plefing,  rank,  and  grow  to  ma- 
turitie  :  zit  nochtyeles  na  thing  be  changeit  of  ye  propirtie  of  ye  firft  feid. 
albeit  ye  fchap,  zea,  forme  and  difference  be  eikit :  zit  ye  famyn  natuir  of 
The  rose    euery  kynd  fuld  perfeueir.    For  God  forbid,  yat  ye  rofe  plantis  of  ye  ca- 
yt'catho-    tholik  fenfe,  be  turnit  in  thirfillis  and  thornis.    God  forbid,  I  fay,  yat  in 
Thrkirk    yis  fpiritual  paradife,  of  ye  graiwis  of  cannal  and  balme,  fra  hand  fpring 
paradise"^^  wp  guild  and  humlokis.    Quhat  ewir  heirfor  in  this  Kirk,  be  ye  huf- 
bandrie  of  God,  and  be  ye  fayth  of  the  fatheris  is  plantit :  it  becumis,  yat 
yis  famin  thing  be  ye  diligence  of  ye  fones  be  laborit,  nurift  and  kepit : 
lat  yis  famin  thing  flureis  and  wax  rype  :  lat  this  famin  thing  proceid,  and 
be  perfytit.    For  it  is  lefum  yat  ye  auld  do6lrine  of  ye  heuinlie  philofo- 
phie  he  proces  of  tyme  be  labourit,  trimmit,  and  polifit :  bot  aluterlie  vn- 
lefum  yat  it  be  changeit,  aluterlie  vnlefum  that  it  be  mankit,  or  maid  mu- 


YE  NOUATIONIS  OF  AL  H^RESEIS.  167 


tilat.    Lat  it  refaue  plainmes,  lycht,  and  diftin6lioun :  bot,  yat  it  retene 
fullines,  integritie,  and  ye  propir  fenfe,  it  is  aluterlie  neceffare.    For  gif  A  notable 

,         ,  .  sentence. 

anis  falbe  admittit  yis  licence  of  diabolical  diffait,  I  wg  to  talk  it,  quhou 

gret  perel  fal  follou,  to  cut  away  and  aboliflie  ye  hail  religioun.    For  ony  Zitstay,  o 

ze  defor- 

part  of  ye  catholik  do6lrine  being  refufit,  and  fchot  away  :  wtheris  thingis  means  of 
alfo,  and  wtheris  agane  ficlyk,  and  thaireftir  wtheris  and  wtheris,  yan  as  kirk, 
of  a  confuetude,  and  as  of  a  lefum  maner  falbe  fchote  away.    Bot  ferther 
ye  partis  being  feueralie  refufit,  quhat  wther  thing  fal  follou  at  lenthe,  bot 
yat  ye  hail  mater  to  gidder  be  refufit  ?    Bot  alfo  contrarie,  gif  we  fal  be- 
gin to  mixt  noueltie  with  antiquitie,  vncouth  and  ftrange  thingis  with  do- 
meftical  materis,  and  prophaniteis  with  thay  thingis,  quhilkis  ar  haly : 
force  it  is,  yat  yis  maner  fprig  vp  vniuerfalie,  yat  na  thing  eftir  this  in  ye 
kirk  may  be  left  vntwecheit,  na  thing  vndefylit,  na  thing  hail,  na  thing 
vnfpotit,  bot  yat  heireftir  be  thare  a  bordal  of  abominable  and  filthy  ^  ^oj^dai 
errouris,  quhair  afoir  wes  an  haly  temple  of  ye  chaft  and  vndefylit  veritie.  errouris. 
Bot  ye  pietie  of  God  mot  turn  away  yis  horrible  cryme  fra  ye  myndis  of 
his  peple,  and  grant  yat  yis  be  rather  ye  madnes  of  ye  wickit  and  of  ye 
reprobat.    Bot  ye  kirk  of  Chrifte  a  diligent  and  a  war  keipar  of  yat  doc-  Ye  dm- 

.  .     .      /.  gence  and 

trine  to  it  deliuerit,  in  it  neuir  changeis  ony  thing,  na  thing  diminufis,  na  deuitie  of 

rr  •    '  Godiskirk. 

thing  eikis  :  it  cuttis  nocht  away  ye  thingis  neceuare,  eikis  to  na  fuper- 
fluitie,  it  tynis  nocht  ye  awin,  nor  vfurpis  na  wther  manis  :  bot  with  al 
diligence  labouris  yis  ane  thing,  yat  faythfullie  and  wyiflie  treting  ye  auld, 
gif  ony  thingis  be  techit  of  auld  and  begun,  yat  it  mot  fet  out  and  polife 
ye  famin :  gif  ony  thing  be  expres  and  outfett,  yat  it  mot  fl;renth  and  con- 
firme  ye  famin  :  gif  ony  thing  be  confirmit  and  determinat,  yat  it  mot 
kepe  ye  famin.    And  fchortlie  quhat  wthir  thing"  euir  intendit  ye  kirk  be  Quhat  de- 

.  .  .  7  ^  .  cretiteun- 

ye  decreis  of  counfelis,  bot  yat  thing  quhilk  afoir  wes  fimple  and  planelie  ye  conn- 

.  selis. 

beleuit,  to  be  eftir  beleuit  mair  diligentlie  :  yat  afore  wes  precheit  flawlie, 
ye  famin  thing  eftir  to  be  precheit  mair  feruentlie  :  yat  afore  wes  haldin 
in  litil  reuerence,  ye  felf  thing  eftir  to  be  haldin  in  mair  reuerence.  This 
thing,  I  fay,  ye  catholik  kirk  fterit  be  ye  nouatioun  of  inuentionis  of  hae- 
retikis,  perfytit  euir  be  ye  decreis  of  counfelis,  and  na  thing  ellis  :  bot  yat 
quhilk  fche  had  refauit  fra  hir  forefatheris  be  traditioun  only,  eftir  ye  famin 
thing  to  hir  pofl;eritie  alfo,  fche  mot  confirme  and  mak  fuir  be  hir  hand- 


168 


VINCENT.  LIRIN.  AGANIS 


writ:  comprehending  a  gret  fumme  of  materis  in  fchort  writtingis,  and 
fumtymes  for  ye  lycht  of  vnderftanding,  be  ye  proprietie  of  a  new  name 
1.  Tim.  6.  makand  na  new  fenfe  of  fayth. 


He  returnis  to  ye  wordis  of  ye  Apojiil  afore  difcujjit :  exhorting  to  per- 
feuere  in  yat  doStrine  of  religioun  anis  be  al  Chri/iianis  refauit.  Cap. 
XXIX. 

Box  lat  ws  return  to  ye  Apoftil.  O  Timothe,  fays  he,  faue  yat  thing 
geuin  ye  in  keiping,  efchewand  ye  prophane  nouelteis  of  woices.  Efchew, 
fays  he,  as  fra  a  viper,  as  fra  a  fcorpioun,  as  fra  a  cokintrace,  lefte  yai  flay 

Eschew,  ye  nocht  onlie  be  tueching,  hot  alfo  be  yair  ficht  and  venemo^  aind.  quhat 
is  to  efchew  ?  with  fiklyk  men  nocht  to  refaue  mete.    Quhat  is  it,  efchew 

2.  loan.  1.  thow  ?  Gif  ouy  man  cumis  to  zow,  fays  he,  and  bringis  nocht  this  doc- 
trine. Quhat  do6lrine,  bot  ye  catholik,  ye  vniuerfal  do6lrine,  ye  ane  and 
ye  famin  do6lrine,  quhilk  be  incorrupt  traditioun  of  ye  trewth,  perfeueris 
be  al  fuccelTioun  of  aiges,  and  quhilk  fal  but  end  perfeuer  in  al  aiges  to 
cum  ?  Quhat  mair  ?  refaue  him  nocht  in  zoure  hous,  nor  bid  him  nocht 
guid  day  :  for  quha  biddis  him  guid  day,  communicatis  with  his  wickit 

Prophane   werkis.    Efchcw,  fays  he,  ye  prophane  nouelteis  of  woices.  quhat  is  pro- 

iiou^ltcis 

phane  ?  quhilk  hes  na  halines,  na  godlines,  ftrange  and  plane  outlay  fra 
ye  inwart  chalmer  of  ye  kirk,  quhilk  is  ye  temple  of  God.  Prophane 
Of  woices.  nouelteis  of  woices  (fays  he)  of  woices,  yat  is  of  nouelteis  of  do6lrine,  of 
A  doctrine  matcris,  of  fentences,  quhilkis  to  anciantie,  quhilkis  to  antiquitie  ar  contra- 

tobe  fast  .  n      ^      c  ^ 

lockittbis  rious.  Quhilkis  gif  yai  be  refauit,  force  it  is,  yat  ye  fayth  of  ye  bliiiit  la- 
day  ill  the  ,    .1         .  1  .       f,         .    .  1 

hreist  of  a  theris,  othcr  m  ye  hail,  or  in  a  grete  parte  be  corruptit :  torce  it  is,  yat  al 
ye  faythful  of  al  aiges,  al  ye  fan6lis,  al  ye  chaft,  ye  continent,  ye  Virginis, 
al  Clerkis,  Diacones,  and  Preiftis,  fa  mony  thowfand  ConfelTouris,  fa  grete 
Recant,  re-  oiftis  of  Martyrcs,  fa  grete  anciant  multitude  of  Tounis  and  Peple,  fa  mony 
biasphe-^^  Ilis,  Prouincis,  Kingis,  Clannis,  Realmis,  Nationis,  and  finalie  almaift  ye 
maistcur-  hail  cumpafc  of  ye  erth  be  ye  catholik  fayth  now  incorporat  to  Chrift 
niltis^^  For  thair  heid,  mot  be  pronunceit  be  fa  grete  proces  of  aiges  to  hef  bene  ig- 
trinerthiT  noraut,  to  hef  errit,  to  hef  bene  blafphemous,  to  hef  miflcnawin,  quhat  yai 
4  saS     fuld  beleuit. 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


169 


TJiat  neuir  wes  hcBreJie  inuentit  hot  only  he  him,  quhafeparatit  him f elf , 
fra  ye  vniuerfal  confent  of  Godis  kirk  :  and  certane  exemples  yair- 
of    Cap,  XXX, 

Eschew,  fays  he,  ye  propliane  noiieltie  of  woices :  quhilkis  to  refaue  and 
follow,  wes  neuir  ye  cuftome  of  catholikis,  hot  of  heeretikis.  And  trewlie 
quhat  hserefie  euir  hes  bullerit  out,  bot  onder  a  certane  name,  a  certane 
place,  or  a  certane  tyme  ?  Quha  euir  fet  out  haerefeis,  bot  he,  quha  firfl 
feparat  and  difiunit  him  felf,  fra  ye  confent  of  ye  vniuerfalitie  and  anti- 
quitie  of  ye  catholik  kirk  ?  Quhilk  thing  fa  to  be,  exemplis  niakis  mair 
cleir  yan  ye  lycht.  For  quha  euir  afoir  yat  wickit  man  Pelag-ius  preefumit  Peiagius. 
fa  grete  pouer  of  ye  fre  vil  of  man,  yat  to  help  it  in  al  guid  materis,  in  nianis  fleis 

to  ye  con- 

euery  doing,  thocht  nocht  ye  grace  of  God  necelfare  ?  Quha  euir  afoir  his  trar  errour 

^  of  }  e  Ma- 

monftruous  difciple  Ceeleflius  denyit  al  mankynd  to  be  bund  with  ye  fin  of  nicheis,  de- 

iiying  ye 

ye  tranfgreffioun  of  Adam  ?    Quha  durfl  afoir  blafphemous  Arrius  diuide  frewii  of 
ye  vnitie  of  ye  trinitie  ?  or  afoir  curfit  Sabellius  confound  ye  trinitie  of  ye  Cseiestius. 
vnitie  in  Godheid.    Quha  afoir  ye  maift  cruel  Nouatianus  affirmit  God  to  Sabeiiius. 
be  cruel,  infamekle  yat  he  had  leuir  ye  dethe  of  ye  deand  finnar,  yan  yat 
he  fuld  returne,  and  leue.    Quha  afoir  Simon  ye  weche,  quha  wes  ftrukin  o  Scotland 
be  ye  Apoftolis  curfing,  of  quhome  yat  auld  fwellie  of  filthines  be  conti-  Si^x.ix? 
nual  and  fecret  fuccelTioun,  fprang  euin  to  ye  laft  of  yat  fe6l  Prifcilliane,  virgine  to 

Christe 

durft  cal  God  ye  creator  of  al,  to  be  ye  au6lour  and  wirkar  of  euillis  :  yat  suid  you 
is,  of  our  finnis,  vngodlines  and  crymes  ?'   As  quhome  he  allegis  to  hef  strompet 
maid  with  his  handis  ye  natuir  of  men  of  fik  fort,  quha  be  yair  awin  propir  phemous^^ 
motioun,  and  be  impulfioun  of  a  certane  wil  led  be  neceffitie  may  do  na  mon*?  or  to 
wther  thing,  may  wil  na  wthir  thing,  bot  fin  :  be  relfoun  yat  yis  wil  cariit  knLe  ?  ^ 
about,  and  inflammit  with  a  certane  furious  raige  of  al  wices,  in  al  ye  bo- 
tumles  potis  of  filthines,  be  an  infatiable  concupifcence  violentlie  is  drewin. 
Thai  ar  intellable  wtheris  thingis,  quhilkis  for  fchortnes  caufe,  we  pas  ^ 
ouer  :  be  quhilkis  al,  it  is  euidentlie  and  cleirlie  fchawin,  this  thing  almaift  ar  euirde- 

.  .  .  .         .  syrous  of 

amang  al  hserefeis,  tobe  as  a  maift  praifit  and  a  lauchful  thing,  yat  euir  yai  noueiteis, 
.      .  ...  ...  ... 

reioie  m  prophane  noueiteis,  irkeis  of  ye  determinationis  of  antiquitie,  and  cbeit  ofan- 

be  ye  oppofitioun  of  a  fals  name  of  fcience,  paflTis  as  fchipbrokin  fra  ye  and  the  ca- 

fayth.   Bot  contrarie  yis  is  ye  propirtie  of  ye  catholikis,  to  faue  yai  thingis  contrarie. 


170 


VINCENT.  LIRIN.  AGANIS 


geuin  and  committit  to  yame  be  ye  haly  fatlieris,  to  condemne  prophane 
nouelteis :  and  as  ye  Apoftil  commandit,  and  cornmandit  agane  :  Gif  ony 
man  fal  preche  by  yat  thing,  quhilk  is  refauit,  to  accurfe  it. 


Quhow  hceretikis  plenteoujlie  allegeis  ye  fcripturis  in  a  peruerji  Jenfe  : 
of  ye  rauenous  woulfis  :  of  ye  Jcheipis  garmont :  and  of  ye  dijfait  of 
Sathan  and  his  minijieris.    Cap,  XXXL 


Heir  perchanfe  fum  men  may  fpeir,  quhiddir  gif  hseretikis  vfeis  ye  tefti- 
^the  ma^  moniis  of  ye  diuine  fcriptuir  ?  ze  fuythlie  yai  vfe  yame,  and  yat  vehement- 
nerisofye  ]ie  :  for  yow  mav  fe  yame  as  it  war  fleand  athort  al  the  biiikis  of  Godis 

erroneous  j  ^ 

iiou  aiyue.  law,  athort  Mofes,  athort  ye  buikis  of  the  Kingis,  athort  the  Apoftolis, 
Euangelis,  and  Prophetis.  For  quhidder  it  be  amangis  yair  awin  or 
amangis  llrangearis,  quhiddir  priuatlie  or  publi6llie,  quhidder  in  fermonis 
or  in  buikis,  quhidder  in  bankatting  or  in  ye  ftretis,  na  thing  of  thair  awin 
almaifl;  euir  produce  yai,  quhilk  thai  intend  nocht  to  fchaddow  oure  alfo 
with  the  wordis  of  Scriptuir.  Reid  ye  tra6latis  of  Paul  Samozatenus,  of 
Prifcilliane,  Eunomius,  and  of  louiniane,  and  of  the  reft  of  yai  peftilences, 
thow  may  fe  an  infinit  of  exemplis,  na  quair  almaift  omittit,  quhilk  is  nocht 
feinzetlie  pyntit  and  colorit,  with  ye  fentenceis  of  ye  new  or  auld  tefta- 

Hffiretikis  xnent.    Bot  famekle  mair  ar  yai  to  be  efchewit  and  ferit,  ye  mair  quietlie 

clokis  yair 

errouris     y^i  lurk  wudcr  ve  fchadowis  of  Godis  law.   For  yai  knaw  yair  ftink  to  na 

vnder  the  ^  ^     ^  ... 

name  of  ye  j^^an  almaift  haiftelie  to  be  plefand,  ffif  it  ftewit  and  reikit  out  naikit  and 

lawofGod.  ... 

plane :  and  yairfor  yai  ftrow  it  ouer,  as  it  war  with  an  odoriferous  vn6l- 
ment  of  ye  heuinlie  word :  yat  he  quha  wald  lichtlie  difpyfe  a  manlie  er- 
roure,  fulde  nocht  lichtlie  contemne  ye  word  of  God.    And  yairfor  yai 
An  apt  si-  (Jq  quhilk  yir  men  vfeis,  quha  ar  to  temper  certane  bittir  drinkis  to  bairnis  : 

militude  ~i  j  y 

of  the  dis-  firft  yai  fmeir  oure  yair  mowthes  with  hwny  :  yat  ye  wnwar  aige,  quhen 

sait  of  hae- 

retikis.      it  taiftis  afoir  ye  fuetnes  fuld  nocht  feir  ye  bittirnes,    Quhilk  thing  alfo 

An  wther. 

vfeis  yir  men  to  do,  quha  appropriatis  to  ewill  weidis  and  to  yair  venomous 
iufe  ye  name  of  medicine :  yat  na  man  almaift  quhen  he  fal  reid  ye  medi- 
cine and  remeid  writtin  vpon  it,  mot  fufpe6l  vennum.  This  famyn  thing 
Matth.  7.  alfo  cryit  oure  Saluioure :  Tak  tent  to  zoure  felfis  fra  fals  prophetis,  yat 
cumis  to  zou  in  ye  fcheipis  germunt,  bot  within  yai  ar  rauenous  wolfis. 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


171 


Quhat  is  the  efermountis  of  ye  fcheip,  hot  ye  faynffis  of  ye  Prophetis  and  Yescheipis 

...  .  garmont. 

Apoftolis,  quhilkis  yai  as  in  fyncere  integritie  of  ye  fcheip  hes  wowein, 
and  maid  as  certane  fleifis  of  wow,  to  yat  immaculat  lambis  behalf,  quha 
takis  away  ye  finnis  of  warld.   Quha  ar  ye  rauenous  woulfis,  hot  ye  wyild  The  ra- 

•'  J        J  uenous 

and  fauage  vnderftanding  of  heeretikis  :  quha  euir  inuadis  and  trublis  ye  wouifis. 
faldis  of  Godis  kirk,  and  ryues  in  fchundir  the  flok  of  Chrifte  in  al  yat  yai  Sawaris  of 

J       J  discorde. 

may.  Bot  yat  yai  mot  fteil  mair  fraudfullie  vpon  ye  vnwar  fcheip,  quhylis  Thare 
thai  keip  the  crueltie  of  the  voulfis,  yai  lay  of  ye  voulfis  fchape  :  and  faldis 
yame  about,  as  it  war  with  certane  fleifis  of  ye  woul :  yat  quhen  ony  man 
firfl  felis  ye  foftnes  of  ye  wowl,  naway  fuld  feir  ye  venemous  fcharpenes 
of  yair  tethe.    Bot  quhat  fays  oure  Saluioure  ?    Of  thair  fruitis  fall  ze 
knaw  yame  :  yat  is,  quhen  yai  begin  nocht  onelie  to  crak  and  brag  of  ya 
wordis,  bot  alfo  to  interprete  yame  :  yan  yat  fournes,  yan  yat  bittirnes,  The  fruitis 
yan  yat  furie  is  vnderftandit,  yan  the  new  wenum  ftewis  out,  yan  ye  pro-  retikis. 
phane  nouelteis  ar  oppinit :  yan  firfl;  yow  may  fe  ye  haige  cuttit,  yan  ye 
boundrodis  of  oure  elderis  tranflatit  and  changeit,  yan  ye  catholick  fayth 
to  be  cuttit  and  diuydit,  yan  ye  do6lrine  of  the  kirk  to  be  renin.    Of  yis 
fort  war  ya  men,  quhome  ye  Apoftil  Paul  in  ye  fecund  to  ye  Corinthianis 
twechis,  fayand  :  For  thir  kynd  of  fals  prophetis,  fays  he,  ar  diffaitful  ^- 
werkaris,  transfiguring  yame  felfis  in  the  Apoftolis  of  Chrifte.   The  Apof- 
tolis produceit  exemplis  of  Godis  law,  and  ye  wtheris  produceit  yame  alfo  : 
The  Apoftolis  produceit  ye  authoritie  of  ye  Pfalmes,  and  ye  wtheris  pro- 
duceit  yat  ilk :  ye  Apoftolis  produceit  ye  fentenceis  of  ye  Prophetis,  and 
ye  wtheris  nochtyeles  produceit  yame.    Bot  quhen  yai  begane  nocht  to 
interprete  alyke  manere,  quhilk  yai  alyke  manere  produceit :  yan  ye  fimple 
fra  ye  diflkitful,  yan  ye  feinzet  fra  ye  vnfeinzet,  yan  ye  richteous  fra  ye 
peruerft,  yan  finalie  ye  trew  Apoftolis  fra  ye  fals  Apoftolis  war  difcernit.  Jgureyame 
And  na  meruel,  fays  he :  for  Sathan  him  felf  transfiguris  him  in  ye  Angel  ^^p^^gjoiig 
of  licht :  it  is  nocht  heirfor  a  grete  mater  gif  his  minifteris  ar  transfigurate,  qJ^jj^t^J^fg^' 
as  ye  minifteris  of  rychtuoufnes.    Heirfor  eftir  ye  do6lrine  of  ye  Apoftil 
S.  Paul,  quhowoft  foeuir  fals  Apoftolis,  or  fals  Prophetis,  or  fals  Techearis 
produceis  the  fentenceis  of  Godis  law,  be  ye  euil  vnderftanding  of  ye 
quhilkis  yai  preifs  to  confirme  yair  errouris,  it  is  na  dout  bot  yai  follow 
ye  fubtel  inuentionis  of  yair  maifter  :  quhilk  thingis  he  neuir  but  dout 


172 


VINCENT.  LIRIN.  AGANIS 


Ye  radiast  vvald  hef  inuentit,  except  yat  he  had  knawin  aluterlie  na  radiar  way  til 

way  to  dis-  ... 

saue.        diffait,  yan  quhair  ye  fraude  of  a  curfeit  erroure  is  quietlie  brocht  in,  yat 
yair  ye  au6toritie  of  Godis  word  mot  be  allegeit. 

Quhoiv  Sathan  temptit  our  Saluiour  :  and  of  ya  war  dis  of  Sathan  to 
him  :  Wap  thy  felf  doun  :  and  quliow  yat  fentence  is  oft  inculcate  in 
our  eris  be  ye  minijieris  of  Sathan,  yat  is,  hceretikis  :  and  of  that  fen- 
tence :  Thow  fai  nocht  offend  thy  fute  at  a  ftane.    Cap.  XXXIL 

BoT  fum  men  wil  fay :  Quhairby  is  it  prouin  yat  ye  deuil  accuftomis  to 
vfe  ye  exemplis  of  Godis  law  ?  Lat  yat  man  reid  ye  Euangel  quhairin  it 
is  writtin  :  Than  ye  deuil  tuke  him,  yat  is,  ye  Lorde  oure  Saluioure,  and 
fet  him  aboue  ye  prik  of  ye  temple,  and  faid  to  him  :  Gif  yow  be  ye  fone 
of  God,  wap  yi  felf  doun  :  for  it  is  writtin,  yat  God  hes  geuin  his  angelis 
charge  ouer  the,  that  thai  mot  keip  ye  in  al  thy  ways.  Thai  fal  lift  ye  wp 
in  thair  handis,  yat  perchance  yow  offend  nocht  thy  fute  at  a  ftane.  Quhat 
fal  he  do  to  fillie  miferable  men,  quha  affaltit  be  teftimonie  of  fcriptuir  ye 
Lord  felf  of  maieftie  ?  Gif  yow  be,  fays  he,  ye  fone  of  God,  wap  thi  felf 
Quhat  is  it  douu.    Quhy  ?  For  it  is  writtin,  fays  he.    The  do6lrine  of  yis  place  is 

to  wap  thi  ^ 

self  doun.   gretumlie  to  be  markit  and  haldin  in  meraorie  :  yat  be  fa  ffrete  exemple 

Obserue.     ^  ^  _  J  ^  V 

of  ye  Euangelical  authoritie,  quhen  we  fal  fe  ony  men  produce  ye  wordis 
of  ye  Apoftolis  or  Prophetis,  contrare  ye  catholik  fayth,  yat  we  fuld  na- 
ways  dout  bot  ye  deuil  fpeikis  be  yame.  For  as  ye  heid  fpak  yan  to  ye 
held,  fua  now  alfo  ye  membris  fpeikis  to  ye  membris  :  the  membris  to  wit 
of  the  deuil  fpeikis  to  the  membris  of  Chrifte,  apoftatis  and  remigatis  to  ye 
faythful,  ye  wickit  to  ye  godlie,  ye  hseretikis  breuelie  to  ye  catholikis.  Bot 
quhat,  I  pray  zow,  fays  he  ?  Gif  yow  be,  fays  he,  ye  fone  of  God,  wap 
thi  felf  doun.  That  is,  gif  yow  wil  be  ye  fone  of  God,  and  refaue  ye  hae- 
retage  of  ye  heuinlie  kingdom e,  wap  yi  felf  doun  :  yat  is,  put  doun  thi 
felf  fra  ye  do6lrine  and  traditioun  of  yis  heich  kirk,  quhilk  is  eftemit  to  be 
alfo  ye  temple  of  God.  And  gif  ony  wald  demand  ony  of  ye  hseretikis, 
quha  perfuadit  him  ilk  thingis  :  Quhairby  preuis  yow,  quhairby  techis 
yow,  yat  I  fould  leue  ye  vniuerfal  and  anciant  fayth  of  ye  catholik  kirk  ? 
Fra  hand  fal  he  anfueir  :  For  it  is  writtin.  and  but  delay  drefiis  he  a  thow- 


YE  NOUATIONIS  OF  AL  H.^:RESEIS. 


173 


fand  teftimoniis,  a  thowfand  exemplis,  a  thowfand  authoriteis  out  of  ye 
Pfalmes,  out  of  ye  Apoftolis,  out  of  ye  Prophetis,  be  ye  quhilkis  interpretit 
of  a  new  and  wickit  manere,  ye  miferable  faul  fra  ye  toure  of  ye  catholik 
religioun,  mot  be  wappit  heidlingis  in  ye  pot  of  haerefeis.    Bot  yan  with  ^^^j.^^^^^ 
yai  promiflis  quhilkis  followis,  ye  heeretikis  accuftomis  to  diffaue  ye  vnwar     ^o.  ^ 

^  1  ''  wappit  in 

and  incircumfpeel  men,  on  a  meruolous  manere.    For  yai  dar  promife,  p  botum- 

^  les  pit  of 

and  teche,  yat  a  grete,  fpecial,  and  planelie  a  fmgular  grace  of  God  is  in  taereseis. 
ye  conuenticle  of  thair  congregatioun  and  communioun  :  infafer  yat  with-  To  offend 
out  ony  laboure,  without  ony  diligence,  ze  albeit  yai  feik  it  nocht,  alk  it  a  stane. 
nocht,  nor  zit  knok  yairfor,  quha  euir  pertenis  to  yair  flok,  zit  fua  yai  ar 
ordanit  frome  aboue  as  cariit  vp  be  ye  handis  of  Angelis,  yat  is,  faifit  be 
Angelical  prote6lioun,  yat  yai  neuir  may  offend  yair  fute  at  a  ilane,  yat  is, 
neuir  may  be  fclanderit. 


Oifye  deuil  or  his  memhris ye  heeretikis  allegeis  ye  Jcriptuir  in  a  wrang 
Jenfe,  to  tempt  a  Catholik  to  erroure,  quhat  fuld  he  done.  Cap. 
XXXI IL 

Box  fum  man  wil  fay,  gif  ye  deuil  and  his  difcipulis  fa  vfeis  ye  fpeche,  ye  ^'^'.^"^j.-^J* 
fentenceis,  and  promilis  of  God,  of  ye  quhilkis  fum  ar  fals  Apoftolis,  fals  losing  be- 

syds  ye  rest, 

Prophetis,  fals  Dodlouris,  and  al  fullelie  heeretikis  :  quhat  fal  ye  catholik  is  a  godly 
men  and  fones  of  ye  Kirk  of  God  do  ?    Be  quhat  maneir  fal  yai  difcerne  ningdecia- 
in  ye  haly  fcriptuiris  the  \eritie  fra  falfet  ?    This  thing  planelie  fal  yai  the  first  of 
mailt  diligentlie  laboure  to  do,  yat  in  ye  begynning  of  yis  Memorial  we  qu^stionis 

1     p        •     •      1     1  1  '  ^     n       \  •  .  •  proponit 

bet  writtin  haly  and  cunnyng  men  to  he!  techit,  yat  yai  interprete  ye  di-  to  ye  Cai- 

/»        r.    .        .  T  .  -         ,  uinianis. 

uine  canoun  ot  ye  Icriptuir,  according  to  ye  traditioun  and  techement  of 
the  vniuerfal  Kirk,  and  according  to  the  reulis  of  ye  catholik  do6lrine  : 
in  ye  quhilk  fiklyk  neid  is  yat  yai  follow  ye  vniuerfalitie,  antiquitie,  and 
confent  of  ye  catholik  and  Apoftolik  Kirk.  And  gif  ony  tyme  ane  part  A  trim  op- 
fal  rebel  contrare  ye  vniuerfalitie,  and  noueltie  contrare  antiquitie,  or  ye 
diifenfioun  of  ane  or  few  erroneous  contrair  ye  confent  of  al,  or  at  ye  leift 
offer  may  catholikis  :  lat  yame  prcefer  ye  integritie  of  ye  vniuerfalitie  to  ye 
corruptioun  of  a  part  :  and  in  ye  famin  vniuerfalitie  lat  yame  prcefer  ye 
religioun  of  ye  antiquitie  to  ye  prophanatioun  of  noueltie :  and  fiklyke  in 


174 


VINCENT.  LIRIN.  AGANIS 


ye  antiquitie  felf,  lat  yame  fet  firfl  afoir  ye  general  decreis  of  ye  vniuerfal 
counfel  gif  ony  beis,  to  ye  temeritie  and  fuilhardynes  of  ane,  or  of  a  few 
numbir.  Than  eftir  gif  yat  be  to  litil,  lat  yame  follow  yat  is  narreft  ye 
myndis  and  iudgement  in  ane  confent  of  ye  monyaft  and  greteaft  Doc- 
touris,  quhilk  thingis  be  ye  help  of  God,  faythfullie,  fobirlie,  and  cairfullie 
being  obferuit,  we  fal  but  grete  difficultie,  confider  al  the  venemous  er- 
rouris  of  wpftarting  haeretikis. 

Quliou  he  vniforme  confent  and  mynd  of  ye  Dodouris  and  anciant  Fa- 
theris  in  ye  Kirk  new  hcere/eis  may  be  knawin,  and  condemnit.  Cap, 
XXXIIIL 

Heir  now  I  fe  it  conuenient  confequentlie  to  mak  plane,  be  quhat  manere 
ye  prophane  nouelteis  of  haeretikis,  be  ye  fentenceis  and  myndis  togidder 
aggreing,  of  ye  auld  Do6touris  produceit  and  conferrit,  may  be  knawin 
and  condemnit.  Quhilk  auld  confent  zit  of  ye  haly  fatheris,  nocht  in  al 
qu^ftionis  of  ye  law  of  God,  bot  onelie,  or  at  ye  leift  principalie,  in  ye 
reul  of  faith  with  grete  diligence  be  ws  is  bayth  for  to  be  ferceit,  and  fol- 
lowit.  Bot  noyer  in  al  tymes,  nor  zit  al  hserefeis  ar  on  yis  manere  to  be 
impugnit,  bot  ye  new  and  ye  lait  onelie  :  yat  is  quhowfone  yai  fprout  vp, 
That  ye     afoir  yai  begin  to  falfifie  ye  reulis  of  the  anciant  fayth,  fuddanlie  in  that 

consent  of         .  in*  a     o  -ii- 

the  anciant  meiu  tyme  lat  yame  be  itayit,  and  afore  with  yan^  vennum  mair  largelie 

doctouris  is  ,      ^ .  .        ,  i     -i  •       p  i  i     •  t-» 

sufficient    breiting  out,  yai  mak  yame  to  corrupt  ye  buikis  oi  our  eldaris.    rJot  ye 
al  new  hae-  haerefcis  fpraid  alrady  abreid,  inueterate  and  auld,  naway  on  yis  maneir 
Of  auld    ar  to  be  alTaltit :  becaufe  be  lang  proces  of  tyme,  lang  occafioun  to  yame 
^^je^seis.        ^^.j      veretie  hes  bein  patent.    And  yairfor  it  becumis  on  naways  to 
conui6l  and  fuppres  ony  of  yai  wyld  awld  prophanationis,  othir  of  fchifme 
or  hcsrefeis :  except  othir  be  onlie  au6loritie  of  ye  fcriptuiris,  gif  it  beis 
expedient,  or  at  ye  leift  to  efchew  yame  as  of  auld  be  general  counfelis  of 
catholik  Preiftis  alrady  conui6l  and  condemnit.    And  heirfor  quhowfone- 
Ibeuir  ye  rottin  ftink  of  a  wickit  erroure  quhatfumeuir  fal  begin  to  breft 
out,  and  to  fteil  ye  wordis  of  Godis  law  to  ye  defence  of  it,  and  falllie  and 
diflaitfullie  to  expone  yame  :  fra  hand  ye  fentenceis  of  oure  eldaris  ar  to 
be  gadderit  to  interpret  yat  canoun  or  reul,  be  ye  quhilkis  fentenceis  yat 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


175 


quhatfuineuir  noueltie,  and  thairthrow  prophane  fal  wpryifs  without  al 
haefitatioun  or  dout  bayth  lat  it  be  maid  patent,  and  without  ony  retrac- 
tatioun  be  condemnit.    Bot  ye  iudgement  of  yai  fatheris  ar  onelie  to  be  Ye  sen- 
conferrit  and  colle6lit :  quha  in  fayth  and  in  ye  communioun  of  catholikis  quhat  fa- 
haielie,  vyfelie,  conftantlie,  leuand,  techeand,  and  perfeuerand  oyer  meritit  we  follow, 
to  dee  in  Chrifte  faythfullie,  or  for  Chrift  to  be  flane  happely.   To  quhome  obserue 
nochtwithftanding  it  is  tobe  beleuit  on  yis  conditioun,  yat  quhatfumeuir  ^euirof  na 
thing"  yai  al,  or  moniaft  be  ane  and  ye  famin  felf  fenfe  and  mynd,  mani-  ™p"t'oTa 
feftlie,  frequentlie,  and  perfeuerantlie,  as  be  a  certane  counfel  of  raaifteris  tatrtobe^^ 
and  techearis  agg-reing  amang  yame  felfis,  hes  be  refauing,  balding,  and  ^^"^^* 
teching  confirmit :  lat  yat  thing  be  haldin  for  vndoutit,  fuir,  and  firme 
veritie.    Bot  quhat  fumeuir  ony  ane,  albeit  haly  and  cunnyng,  albeit  Of  yis  pri- 

uat  opi- 

byfchope,  albeit  confeflbure  and  martyr,  fal  wnderftand  by  al,  or  alfo  con-  nioun  says 

Tertulli- 

trare  al :  lat  yat  be  fett  afyde  fra  ye  authoritie  of  ye  commoun  publi6t  and  ane;  Ex 
general  vnderltandmg,  amang  his  awin  hid  and  priuat  opinionis  :  and  lat  probamus 
ws  nocht  follow  with  extreme  perel  of  aeternall  faluatioun,  eftir  ye  curlit  Jide  per  so - 
cuftome  of  fchifmatikis  and  hseretikis  ye  erroure  of  ane  man,  ye  veritie  of  nocht  of  ye 

vniiiGrsfll 

ye  catholik  do6lrine  caffin  at  oure  helis.    Of  ye  quhilkis  bliffit  fatheris  consent, 
halie  and  catholik  confent,  left  ony  man  iuge  perchanfe,  yat  he  fuld  ful- 
efchlie  contemne,  ye  Apoftil  in  ye  firft  to  ye  Corynthianis  fays  :  Certane  1.  Cor.  12. 
men  fuythlie  God  hes  placeit  in  ye  Kirk,  firft  ye  Apoftoles,  of  quhome  he 
wes  ane  :  nixt  ye  Prophetis,  of  quhat  forte  we  reid  in  ye  A6lis  of  ye  Apof- 
tolis  to  hef  bene  Agabus  :  thridlie  ye  Do6louris,  quha  now  ar  callit  expo- 
fitouris,  quhome  yis  famin  Apoftil  alfo  fumtymes  callis  Prophetis,  for  yat 
caufe,  yat  be  yame  ye  myfteriis  of  ye  Prophetis  ar  oppinnit  to  ye  peple. 
Heirfor  quha  euir  fal  contemne  yir  men  ordanit  frome  aboue,  be  tymes  Note, 
and  places  in  ye  Kirk  of  God,  vnderftanding  ony  ane  thing  in  ye  fenfe  of 
ye  catholik  do6lrine,  contemnis  nocht  man,  bot  God  :  frome  quhais  trew 
vnitie  yat  na  man  fuld  diflent  nor  difleuir,  the  famin  Apoftil  maift  erneft- 
lie  requeiftis,  fayand  :  Bot  I  befeik  zow  brether  yat  ze  al  fay  ye  famin  1.  Cor.  i. 
felf  thing,  and  yat  yai  be  na  fchifme  amangis  zou  :  bot  yat  ze  be  perfyte 
in  ane  mynde  and  in  ane  meanyng.    Gif  ony  man  diflentis  fra  ye  com- 
munioun and  participatioun  of  thair  mynde,  he  fal  heir  yis  of  ye  famin 
Apoftil :  He  is  nocht  God  of  diffentioun,  bot  of  peace  :  yat  is,  nocht  God  ibidem.  14. 


176 


VINCENT.  LIRIN.  AGANIS 


of  him,  quha  difleueris  fra  ye  vnitie  of  confent :  bot  of  yame,  quha 
fal  perfeuir  in  peace  of  confent.  As  I  teche  in  al  ye  kirkis,  fays 
he,  of  ye  fan6lis :  yat  is,  of  ye  catholikis  :  quhilkis  kirkis  heirfor  ar  fanc- 
tifyit  (or  halie)  becaufe  yai  perfeueir  in  communioun  of  faith.  And 
lefte,  ony  man  perchance  lychtlyand  wtheris  arrogantlie  afcriue  to  him 
felf,  yat  he  onlie  fuld  be  hard,  and  he  onlie  fuld  be  beleuit :  he  fays 
a  litle  efter  :  Quhidder  gif  ye  word  of  God  procedit  of  zow  onlie  ?  or 
amangis  zow  onlie  is  it  cum  ?  And  left  yis  fayngis  fuld  be  refauit  as 
lychtlie  fpokin,  he  eikit :  Gif  ony,  fays  he,  is  iugeit  to  be  a  Propheit,  or  a 
fpiritual  man,  yat  is  a  Techear  of  fpiritual  thingis,  lat  him  be  with  al  dili- 
gence a  worfchepar  of  sequalitie  and  vnitie  :  to  wit,  yat  he  nother  prefer 
his  opinioun  to  wtheris,  nor  dilfent  fra  ye  vnderftanding  of  ye  vniuerfal 
Kirk.  The  command  of  ye  quhilk  mater  (fays  he)  quha  mylknawis  :  yat 
is,  quha  other  leris  it  nocht  quhen  he  myfknawis,  or  contemnis  it,  quhen 
he  knawis,  he  falbe  mylknawin :  yat  is,  he  falbe  iugeit  vnworthy,  yat  he 
mycht  be  fene  frome  aboue  amangis  yame  quha  ar  vnyit  be  fayth,  and 
maid  sequal  be  humilitie  :  yan  ye  quhilk  euil,  I  wate  nocht  gif  ony  wthir 
may  be  eftemit  mair  pernicious.  Quhilk  thing  according  to  ye  manaffing 
luiianeye  of  ye  Apoftil,  We  fee  to  hef  hapnit  to  luliane  ye  Pelagiane,  quha  other 
Peiagiane.  ^^^^^^^^  iucorporat  him  felf  to  ye  vnderftanding  of  his  collegis,  or  prae- 
fumit  to  feparat  him  thairfra.  Bot  now  tyme  is,  yat  we  fet  furth  the 
exemple  be  ws  promylit :  quhair  and  quhou  ye  myndis  of  ye  halye  fa- 
theris  war  aggreit,  that  accordyng  to  thame  be  decrete  and  au6loritie  of 
ye  counfel,  ye  reul  of  faith  in  ye  Kirk  mot  be  maid  ftable.  Quhilk  thing 
that  it  may  be  mair  commodiouflie  done,  latt  heir  be  an  end  of  this  Me- 
morial :  that  ye  reft  quhilkis  followis,  we  maye  tak  of  an  other  ground. 


Heir  endis  ye  firji  parte. 


YE  NOUATIONIS  OF  AL  HiERESEIS. 


177 


%  The  fecund  ^Memorial  is  loifty  and  na  thing  y  air  of  mair  vnperijit,  hot 
a  litle  of  ye  laf  parte,  that  is,  a  recapitulatioun  onlie  :  quhilk  heir 
alfo  followis, 

QvHiLKis  thingis  fen  fa  ar,  now  tyme  is  yat  we  reduce  yai  materis  quhilkis 
we  hef  fpokin  in  thir  twa  Meraorialis  in  ye  end  of  this  fecund,  to  a  breif 
fumme.  We  hef  faid  aboue  that  yis  hes  bene,  and  is  alfo  this  day  ye  con- 
fuetude  of  ye  catholikis,  yat  be  yir  twa  wayis  yai  fuld  appreue  the  trew 
fayth.  Firft  be  au6loritie  of  ye  diuine  canoun  of  ye  fcriptuir :  fecundlie 
be  ye  traditioun  of  ye  catholik  kirk  :  nocht  that  ye  canoun  allane  may%ti^is. 

J  J  J  J  ^^yjj  way  IS 

nocht  be  fufficient  to  ye  hail  wair,  hot  becaufe  mony  interpretand  ye  approuin. 

wordis  of  God,  euery  man  efter  his  confait,  confauis  findry  opinionis 

and  errouris :  and  yairfor  it  behuifis  yat  ye  vnderllandinp'  of  ye  heuinlie  prin- 

J        J  o         ^  cipal  sense 

fcripture  mot  be  dire6lit  to  only  ane  ecclefiaftical  reul  and  meaning-  of  ye  ofyescrip- 
Kirk,  in  yir  quaeftionis  maift  fpecialie,  on  ye  quhilkis  dependis  ye  funda-  tens  con- 
ment  of  ye  catholik  do6lrine.    Atouer  we  hef  faid,  yat  ag-ane  in  ye  Kirk  fayth. 
felf,  it  is  necelTare  yat  ye  confent  of  vniuerfalitie  and  of  antiquitie,  alyke 
be  confiderit,  lefte  other  fra  ye  integritie  of  vnioun,  we  be  brokin  in  fum 
part  of  diuifioun,  or  out  of  ye  religioun  of  antiquitie  we  be  wappit  heid- 
lingis  in  ye  noueltie  of  heerefeis.    Sua  we  hef  faid,  yat  in  the  antiquitie 
felf  of  ye  Kirk  twa  certane  thingis  ar  gretumlie  and  diligentlie  to  be  ob- 
feruit,  to  ye  quhilkis  aluterlie  yai  fuld  inhere,  quha  wald  nocht  be  hsere- 
tikis.    Firfl;  gif  ony  thing  of  auld,  be  al  the  Preiftis  of  ye  catholik  Kirk,  Recourse 

^  to  the  ge- 

be  ye  au6loritie  of  a  general  Counfel  be  decretit :  thairefter  gif  ony  new  nerai  coun- 

.  selis. 

quaeftioun  vpftartis,  quhare  yat  may  nocht  be  found,  we  mone  hef  re-  Consent  of 

the  doc- 

courfe  to  ye  iugementis  of  ye  haly  fatheris  :  of  yame  onlie,  of  quhome  touns. 

,   .  .  .       p  ^ote  for 

euery  ane  in  yair  tymes  and  places,  perfeuerand  in  ye  vnitie  of  commu-  ye  first  of 

•n«  All  •         •  our.lxxxiij. 

nioun  and  fayth,  become  tryit  and  louable  mailteris.    And  quhateuir  yai  qu^stionis. 
in  ane  fenfe  and  confent,  mot  be  found  to  hef  haldin,  lat  that  be  iugeit 
but  al  fcrupulofitie  to  be  ye  treuth  and  catholik  iugement  of  ye  kirk. 
Quhilk  thing  left  we  appere  mair  be  our  praefumptioun,  yan  be  the  au6lo-  ^"^^^"^'J^^* 
ritie  of  ye  Kirk  to  furthfet,  we  hef  applyit  an  exemple  of  the  haly  Coun-  writtin. 

fel,  quhilk  afoir  yis  almaift  thre  zeiris  wes  celebratit  at  Ephefus  in  Afia, 

2  A 


178 


VINCENT.  LIRIN.  AGANIS 


*Eeyis    quhen  ye  renounit  men  BaflTus  and  Antioclius  war*  Confulis.  Quhare 

name  war 

twa  of  the  qulien  it  was  difputit  of  the  reulis  of  fayth  to  be  conftitutit,  lelle  perchanfe 

principal 

magistratis  onv  propliane  noueltie  mot  crepe  in  yair,  eftir  ye  maner  of  ye  vnfaythful- 

zerliechoi- 

sininRomenes  of  Ariminia,  to  al  ye  *  Preiftis  quba  conuenit  yair  to  ye  number  of 

callit.  ,  .        .  .  -r, 

*Suacaiiistwa  hundreth  almaift,  yis  thing  apperit  mailt  catholik,  mailt  happy,  and 
scopes.  bell  tobe  done,  yat  ye  iugementis  and  fentences  of  ye  haly  fatheris  mot 
be  produceit  oppinlie,  of  ye  quhilkis  fuld  be  knawin  funi  Martyris,  fum 
Confeffouris,  bot  al  Catholik  Preillis  to  hef  bene,  and  perfeuerit :  yat  is, 
yat  ye  religioun  fetfiirth  of  auld  be  ye  confent  and  decrete  of  yame  mot  be 
deulie  and  folemlie  confirmit,  and  the  blafphemie  of  prophane  noueltie  con- 
demnit.  Quhilk  thing  quhen  fua  wes  done,  be  al  Ikil  and  relToun  ye  wickit 
Neftorius  wes  iugeit  tobe  contrarious  to  the  catholik  antiquitie,  bot  bliffit 
Cyrillus  to  be  aggreing  to  ye  famin  maifl  halie.  And  yat  na  thing  fuld 
inlake  to  confirme  ye  treuth  of  ye  mater,  we  fchew  alfo  ye  names  and  ye 
number  (albeit  we  ilippit  the  ordour  yairof)  of  yais  fatheris,  according  to 
quhois  ordour  aggreing  yare  amangis  yame  feifis,  and  concording  iugement 
and  myndis,  bayth  ye  wordis  of  Godis  haly  law  wes  exponit,  and  ye  reul 
of  godlie  doctrine  eftabililTit.  Quhilkis  fatheris  to  reherfe  heir  alfo  for  ye 
flrenthing  of  our  memorie  is  naways  fuperfluous.  Thir  heirfor  ar  yai  men 
quhais  writtingis  as  of  iugeis,  or  as  of  witnelTis  in  yat  counfel  wes  red. 
San6l  Petir  Bifchope  of  Alexandria  an  excellent  do6tour  and  maiil  bliifit 
Martyr:  San6l  Athanafms  Prselat  of  the  famyn  toun,  a  mailt  faythful  Techear 
Ye  consent  and  mailt  renounit  ConfelTour  :  San6l  Theophilus  Bifchope  fiklyke  of  ye 
theris  wes  famyn  toun,  a  man  of  fayth,  lyfe,  and  knawlege  honorable  aneuch  :  to 
L^Ephesus.  quhome  fuccedit  wirfchipful  Cyrillus,  quha  at  this  prsefent  decoris  ye  Kirk 
of  Alexandria.  And  lefte  peraduentuir  yat  it  mot  hef  bene  iugeit,  to  hef 
bene  ye  do6lrine  of  ane  toun,  or  prouince  :  yair  was  adiunit  alfo  ye  lichtis 
.  and  lampis  of  Cappadocia  S,  Gregore  Bifchope  and  Confelfour  of  Nazan- 
fum.  San6l  Balil  Bifchope  of  Csefarea  in  Cappadocia,  and  a  ConfelTour  : 
and  fiklyke  ye  wthir  San6l  Gregore  Bifchope  of  Nyce,  be  merit  of  fayth, 
conuerfatioun,  integritie  and  wifdum,  mailt  worthy  of  his  brother  Balil  ye 
Grete.  Bot  lelte  Grece  allone,  or  ye  Orient  onlie,  and  nocht  the  Welt 
and  Latin  parte  alfo  mot  hef  bene  prouin  euir  fua  to  hef  vnderftand :  yair 
wes  red  yair  lykeways  fum  epiltolis  to  certane  men,  of  San6l  Foelix  ye 


YE  NOUATIONIS  OF  AL  H^RESEIS. 


179 


Martyr,  and  of  San6l  lulius  Bifchopes  of  ye  toun  of  Rome.  And  yat 
nocbt  onlie  ye  held  of  ye  world,  bot  alfo  ye  fydis  mot  beir  witneffing-  to 
this  iugement,  maift  blilTit  Cypriane  ye  Bifcbope  of  Carthage,  and  Mar- 
tyr wes  adiunit  fra  ye  fowth  :  fra  the  Northe,  San6l  Ambrofe  Bifcbope  of 
Millane.    Thir  ar  beirfor  al  in  ye  baly  number  of  that  table  of  ten  fum  at  SenyeCai 

uinianis  ap 

Ephefus  produceit  as  Maifteris  Coiinfeleris,  Witneffis  and  lugeis.  Qubois  preuisyis 

counsel  of 

do6lrine  yat  baly  Conuentioun  balding,  qubois  counfel  following,  qubais  Ephesus : 

suld  thai 

teftimonie  beleuing,  to  qubois  iugement  obeyng  without  irking  (or  bat-  nocht  ad- 

iTiitt  \vs  y6 

rent)  prsefumptioun,  or  fauour,  pronunceit  of  ye  reules  of  faytb.  Albeit  consent  of 
a  fer  gretear  number  of  ye  aunciant  mycht  bef  bene  to  yame  accumpanut,  fatheris  in 

ye  roatcris 

bot  yare  wes  na  neid,  for  it  wes  nocbt  conuenient,  that  the  tyme  fuld  bef  now  in  con 
bene  occupiit  with  multitude  of  witneffis  of  ye  mater  :  and  na  man  doutit,  quhilk  gif 
bot  yai  ten  bald  na  wtber  mynd  nor  iugement,  yan  the  wtberis  yair  col-  dki!ourpie: 
leggis.  Efter  ye  qubilkis  al,  we  eikit  alfo  the  bliffit  fentence  of  Cyril,  eiulit.^^^^ 
quhilk  is  contenit  in  ye  procedingis  felf  of  ye  kirk.  For  quben  ye  epiftil 
of  San6l  Capreolus  Bifcbope  of  Carthage  wes  red,  quba  intendit  and  prayt 
na  wyer  thing,  bot  yat  ye  noueltie  being  ftrampit  doun,  antiquitie  fuld  be 
defendit,  fua  the  Bifcbope  Cyril  forefpak  and  definit :  qubais  fayngis  to 
put  in  heir  alfo  amangis  the  reft,  apperis  nocbt  tobe  impertinent.  For  be 
fays  yis  in  ye  end  of  yare  procefs  :  And  yis  Epiftil  quhilk  is  red,  fays  be, 
of  ye  venerable  and  weray  Godlie  Bifcbope  of  Carthage  Capreolus,  mot 
be  inferit  for  the  treuth  of  thir  thingis,  qubais  fentence  is  plane  :  for  be 
defyris  the  do6lryne  of  the  anciant  faith  to  be  confirmit,  bot  the  nouelteis, 
and  al  thingis  inuentit  fuperftitiouflie,  and  vngodlie  fet  furth,  to  be  re- 
pellit,  and  condemnit.  Al  ye  Bifchopes  with  loude  woce  affentit :  Thir 
ar  the  wordis  of  ws  al,  we  al  fays  the  famyn,  yis  is  ye  feruent  defyre  of  al. 
Qubat,  I  pray  zow,  wes  the  woceis  and  woteis  of  al,  bot  that  ye  thing 
quhilk  wes  tecbeit  of  auld  fuld  be  baldin  ?  and  that  quhilk  wes  neulie  in- 
uentit, fuld  be  explodit,  and  hyit  away  ?  Efter  ye  qubilkis  we  meruelit, 
and  fchew  qubow  grete  wes  ye  bumilitie  and  halines  of  yat  Counfel,  and 
qubow  mony  Preiftis  in  number,  almaift  for  ye  maift  parte  *  Metropoli-  *  That  is 

Of  •  ^     p  r  in*  •!  principal 

tanes,  ot  ia  greit  eruditioun,  and  ol  la  grete  doetrme,  yat  nen*  al  micht  Bischopes 

«  oF  yc  first 

bef  difputit  of  materis  determinate  in  religioun.    To  quhome  quben  ye  principal 

...  ...  Ill  1  Christiana 

conuentioun  in  ane  mynd  wes  lugeit  to  geue  a  bauldnes,  to  take  on  yame,  tounis,  cai. 


180 


VINCENT.  LIRIN.  AGANIS 


lit  yan  mo-  and  to  ftatute  fiim  thing  of  yair  deuyfe  :  zit  na  thing*  wald  yai  mak  new, 
rest;  as     na  thing"  wald  yai  praefume,  na  thins*  wald  yai  aluterlie  afcriue  in  arro- 

withwsnou  b  J       r  '  by 

ai  Arche-  gance  to  vame  felfis,  bot  always  wald  be  war  and  efchew,  that  yai  fuld  de- 

bischopes. 

liuer  na  thing  to  yair  pofteritie,  quhilk  yai  had  nocht  refauit  fra  thair  foir- 
fatheris  :  and  nocht  onlie  wald  thai  difpone  the  mater  weil  for  the  prsefent 
tyme  :  bot  alfo  wald  geue  exemple  to  the  eftercummeris,  yat  yai  alfo  fuld 
hald  in  reuerence  ye  do6trine  of  ye  haly  antiquitie,  and  condemne  ye  in- 
uentiones  of  prophane  noueltie.    We  hef  inueyit  alfo  contrare  ye  wickit 
The  proud  prsefumptioiui  of  Nellorius,  infafer  yat  he  awantit  him  afore  al  wtheris, 
Nestorius.  and  allane  to  vnderftand  ye  haly  fcripture,  and  al  yame  to  hef  bene  igno- 
rantis,  quha  afore  hald  ye  office  of  preching,  and  tretit  ye  word  of  God  : 
See  ye      yat  is,  vniuerfalle  al  Preiftis,  ConfelTouris,  and  Martyris  :  of  quhome  fum 

proud  and 

biasphe-     had  techeit  the  law  of  God,  and  wtheris  had  confentit  or  beleuit  to  ye 

moushere- 

tikesatyis  techearis  :  and  finalie  for  yat  he  affirmit  ye  hail  kirk  now  to  erre,  and 

tynie  pyntit 

be  exemple  euir  to  hef  errit,  quhilk  as  he  thocht,  had  followit  and  followis  ignorant 

of  Nesto- 
rius.       and  erroneous  Do6louris.    Quhilkis  al,  albeit  yai  be  largelie  and  abun- 

dantlie  fufficient  to  tramp  doun,  and  llokin  out  al  prophane  nouelteis  :  zit 

yat  na  thing  fuld  appere  to  inlake  to  fa  greit  plentuoufnes  of  defends,  lafl; 

of  al  we  hef  eikit  ye  double  au6loritie  of  the  Apoftolik  fait :  to  wit  ane  of 

San6l  Xiitus  the  Pape,  quha  now  rycht  wirfchepful  lychtnis  the  Roman 

kirk,  the  other  of  Pape  Celeftinus  of  haly  memorie,  his  praedecelTor.  On 

Xistus.  this  maner  fays  Pape  Xiftus  in  an  epiftil,  quhilk  he  fend  tweching  the 
caufe  of  Neftorius  to  ye  Bifchope  of  Antiochia  :   Heirfor,  fays  he,  be- 

Ephes.  4.  caufe,  as  ye  Apollil  fays,  ye  faith  is  ane,  quhilk  euidentlie  hes  obtenit 
(and  haldin)  quhilkis  ar  to  be  faid :  lat  ws  beleue,  and  beleue  we  ya 
thingis,  quhilkis  ar  to  be  haldin,  at  ye  lall  he  procedis  to  ya  heidis,  quhilkis 
ar  to  be  haldin  and  to  be  trowit,  and  fays,  Lat  na  ferther  be  lefum  to  no- 
ueltie, becaufe  it  becumis  to  eik  na  thing  to  antiquitie.  Lat  ye  cleir  fayth 
and  credulitie  of  our  elders  be  na  mixing  of  glar  or  mude  be  tribulit  (and 
maid  drumlye)  and  this  aluterlie  as  become  an  Apoflolik  man  fpeikis  he, 
yat  he  be  the  lycht  (and  name)  of  clerenes  mot  ornate  (and  fetfurth)  ye 

Ceiestinus.  faith  of  our  elderis  :  bot  ye  new  prophanationis  he  mot  discriue  be  ye 
mixing  (and  name)  of  glar  (and  mwde)  Bot  alfo  the  Pape  Celeftinus  on 
lyke  manere  and  in  ye  famin  fentence  procedeis.    For  he  fays  in  an  epif- 


YE  NOUATIONIS  OF  AL  H^RESEIS.  181 


til,  quhilk  he  fendis  to  ye  preiftis  of  ye  Gallis  repreuand,  yat  thai  wynkit 
and  bure  with  fum,  leueand  be  yair  filence  ye  auld  fayth  without  defence, 
fuffered  prophane  nouelteis  to  fprout  vp.    luftlie,  fays  he,  ye  caufe  is  laid 
to  our  charge,  gif  be  filence  we  fofter  an  errour.    Heirfor  lat  yir  kynd  of 
men  be  reprewit,  lat  na  fredome  be,  to  talk  at  thair  plefuir.    Heir  perad- 
uenture  fum  men  may  dout,  quha  ar  thir  quhom  he  wald  forbid  to  fpeik 
frelie  at  yair  plefuir  :  quhidder  ye  precheouris  of  antiquitie,  or  ye  inuen- 
touris  of  noueltie  :  lat  him  felf  fpeik  and  folue  ye  queeftioun  of  ye  reidaris. 
For  it  followis  :  Lat  it  ceis,  fays  he,  gif  ye  mater  be  fua  :  yat  is,  gif  it  be 
fua  as  fum  men  heir,  blaymes  zour  townes  and  prouincis  :  yat  ze  caufe 
thame  be  a  weray  hurtful  dilTimulatioun  to  confent  to  certane  nouelteis. 
And  fa,  fays  he,  lat  noueltie  hald  ye  peace,  and  reproche  nocht  antiquitie. 
This  heirfor  wes  ye  bliffit  fentence  of  bliffit  Celeftinus  :  nocht  yat  antiqui- 
tie fuld  ceifs  to  downtrampe  noueltie,  hot  rather  yat  noueltie  fuld  ceifs  to 
accufe  antiquitie.    To  ye  quhilkis  Apoflolik  and  Catholik  decreis  quha  That  na 
ewer  ganeftandis,  force  it  is,  firft  of  al  that  he  owtrageouflie  reproche  ye  S^bauH,  to 
memorie  of  fain6l  Celeftinus  quha  ftatutit,  yat  noueltie  fuld  defift  to  accufe  consent  of 
antiquitie  :  and  fyne  yat  he  mok  ye  determinatioun  of  fan6l  Xiftus,  quha  ther^/or^of 
iugeit  that  na  thing  ony  ferther  fuld  be  lefum  to  noueltie  :  becaufe  it  be-  couniei?^ 
cumis  nocht  to  eik  ocht  to  antiquitie  :  and  alfo  difpyfe  ye  ftatutis  of  blift  ye  Pape!^ 
Cyrillus  quha  be  grete  louing  commendit  ye  zeil  of  the  venerable  man 
Capreolus  :  becaufe  he  defyrit  ye  auld  do6trine  of  fayth  to  be  confirmit, 
and  ye  new  inuentionis  to  be  condemnit.    And  alfo  he  mot  trampe  vnder 
fute  the  Counfel  of  Ephefus,  that  is  the  iugement  and  determinatioun  of 
ye  haly  Bifchopis  of  almaift  ye  hail  Orient,  quhome  it  plefit  be  diuine  in- 
ftin6lioun  to  decrete  na  other  thing  tobe  beleuit  be  ye  efter  cummeris,  ex-  t  Yisargu- 
cept  yat,  quhilk  ye  fan6lifiit  antiquitie  of  ye  halve  fatheris  confenting  lie  may  be 
amangis  them  felfis  in  Chrifte,  had  beleuit :  and  quha  alfo  crying,  and  fo^aTrrro- 
with  loud  woce  affirming  witneffit  with  ane  mouth  yir  to  be  ye  woces  of  al,  day^tuech. 
al  man  to  defyre  yis,  al  man  to  iuge  yis :  yat  as  ye  vniuerfal  hseretikis  al-  sefs^coiT/^" 
maift  afoir  Neftorius  contemning  ye  antiquitie  and  affirming  noueltie,  wes  yarresauf  ^ 
condemnit :  fua  Neftorius  alfo  him  felf  ye  au6lor  of  noueltie  and  impugnar  botTn  yaf 
of  antiquitie  fuld  be  condemnit.  f  Quhais  maift  halie  confent  infpirit  be  quha^reTn^ 
ye  gift  of  heuinlie  grace,  to  quhome  is  difplefand  :  quhat  other  thing  fol-  s"e^wercon. 


18^  VINCENT.  LIRIN,  AGANIS,  ETC. 

demnit:  as  lowis,  bot  that  he  affirme  ye  curfit  wychkitnes  of  Neftorius  nocht  to  hef 

yai  do  ex-  ^  ^  *' 

preslie  in    bene  iuftelie  condemnit  ?    And  finale  alfo  he  mot  lichtlie  as  wyle  and 

al  counselis  ..... 

that  euir    contemptibil  ye  vniuerfal  kirk  of  Chrifte,  and  ye  Do6louris  of  it,  ye  Apof- 

hes  bene  .  ,     .    ^      .    .  ^  r 

raaist  aun-  tolis  and  Prophetis,  and  zit  Ipecialie  the  Apoftil  Paul :  the  Kirk,  becaufe 

ciaiit  a-.  ,  •    r       ^  t« 

mangis  the  it  newir  departit  fra  the  religioun  of  the  honoring*  and  furthfetting  of  that 

catholikis.    p,  .,.        rr*  i-r>i 

1.  Tim.  0.  rayth,  anis  be  it  reilauit :  and  Paul,  quha  hes  writtin,  O  Timothe  faue  yat 
thing-  quhil  is  geuin  ye  in  keping,  efchewand  ye  prophane  noueltie  of 
Gaiat.  1.  woices.  And  ficlyke,  Gif  ony  man  fal  fchaw  to  zow  by  yat,  quhilk  ze 
^'ofe.  haue  refawit,  lat  it  be  as  accurfit.  Gif  nother  ye  ordinance  of  ye  Apof- 
tolis,  nor  the  decreis  and  ftatutis  of  ye  kirk  ar  to  be  violatit,  be  ye  quhilkis 
efter  ye  maift  halye  confent  of  the  uniuerfalitie  and  antiquitie,  al  hee- 
retikis  euir,  and  at  ye  laft  Pelagius,  Cseleftius  and  Neftorius  be  al  relToun 
iuftlfe  war  condemnit :  force  is  futhlie  to  al  catholikis  yairefter,  quha  in- 
tendis  to  preue  yame  felfis  lauchful  fonnes  of  the  mother  ye  kirk,  yat  thai 
adheir,  be  glewit,  and  dee  with  the  halye  faith  of  the  haly  fatheris  :  and 
deteft  treulie,  abhorre,  and  perfew  ye  prophane  nouelteis  of  prophane 
men.  Thir  almaift  ar  the  thingis,  quhilkis  in  thir  twa  Memorialis  mair 
largelie  ar  difcuflit,  bot  now  fum  thing  mair  fchortlie  efter  ye  maner  of 
recapitulatioun  ar  drawn  to  gidder,  that  my  memorie,  for  fupport  of  ye 
quhilk  we  hef  thir  thingis  brocht  to  pafs,  be  daylie  aduertifment  mot  be 
helpit,  and  be  fafcheous  prolixitie  nocht  ouirlaidin. 


FINIS. 


Pacts  amator  habes,  pacem  vt  T^incentius  vnus 

Tutaturfujis  hojiibus  innumeris  : 
Eripit  arma  truci,  7'abida  objlriiit  ora  draconi, 

Detegit  et  fraudes  :  pax  quibus  exul  erat. 
Morte  fua  Chriftus  pacem,  f era  fchifmata  Dcemon 

Fraiide  parit  :  pacem,  pads  alumne,foue. 


183 


In  defence  of  yis  auStour  aganis  certane  mockaris  the  fones  of 
Cham  and  mekle  loors. 


ViNCENTivs  be  a  proper  applicatioun,  conuenientlie  callis  thatne  ye  fones 

of  Cham :   quha  knawing-  ony  licht  fait  or  negligence  in  yare  forefa- 

theris,  reuelis  it  fra  hand  til  vvtheris  :  as  thai  wald  fchaik  vvp  (yat  I  may 

vfe  his  wordis)  ye  muildis  of  yame  deceifit  vvnto  ye  wind.    Bot  quhais 

fones  fal  we  propirlie  cal  thame,  quha  dar  accufe  yair  fatheris  til  wtheris 

of  a  fait,  quhen  thair  is  nane  ?    We  knaw  ye  principal  of  this  fort  tobe 

ye  angel  of  dirknes  :  quha  as  he  is  callit  the  father  of  leis,  fa  is  he  callit 

for  the  wther  fait,  fathan  :  that  is,  a  calumniator,  a  fals  accufear.  Gif 

his  follouaris  in  this  parte,  ar  tobe  callit  his  fones  :  quhais  fone  fal  that 

vnkynd  fpark  and  vnnatural  monftre  of  man  be,  quha  labour  is  al  his 

wittis,  and  ryueis  his  heid  ftudiing  to  thraw  be  his  mokrie  and  baird- 

ing  the  mekle  vertew  and  honor  of  his  father  tobe  a  vyce  ?  his  godlines 

tobe  haldin  impietie  ?     This  I  wryte,  forfamekle  as  fum  blafphemous 

bairdis,  conui6l  in  confcience  be  the  inuincible  treuth  in  this  litle  buke, 

wald  draw  ye  cunning  au6lour  thairof,  in  a  contempt  and  lichtlie  be 

thare  iefting,  tanting  and  rayling  :  thinkand  yat  yai  hef  anffuerit  fuffi- 

cientlie  to  ony  thing  obie6lit  to  thame  of  him,  gif  thai  cal  him  anis  a 

munk,  and  imagin  thame  to  rug  of  his  clathis,  as  thai  war  playng  with  *inthemo- 

...  A     ./    o  nasterie  of 

him  pluk  at  the  craw.    For  fuythlie  quhiddir  he  wes  a  Preift  (as  fum  Bethieem 

he  witnes- 

wryteis)  amangis  ye  haly  munkis  of  his  tyme,  as  wes  *  S.  Hierome  asisinEpi- 
litle  afore  him :  or  an  Abbate  (as  wtheris  wil)  he  is  naway  tobe  re-  The  large 

writtingis 

procheit,  bot  gretumlie  tobe  commendit  thairfor.  For  it  is  manifeft  that  of  s.  Hie- 
the  munkis  fra  the  Apoftolis  daye,  quhil  his  tyme  and  mony  zeris  efter,  Chry's.  and 

Basilius  in 

war  munkis  in  dede,  throw  wilful  and  glaid  pouertie,  conftance  of  fayth  commenda- 
and  continence  of  body,  befydis  continual  ftudie  prayer,  or  wthir  Godly  monastik^^ 
exercyfe  that  al  the  warldlie  and  flefchelie  myndit,  or  Apoftate  munkis  rydie  fun- 
knichtis  of  Venus  court  in  our  days,  and  wtheris  fiklyke  clerkis  of  roy-  maid  to  ye 


184 


efter  cum-  tous  and  licentious  lyfe,  qulia  wald  be  haldin  mair  haly  than  yai  war,  and 

meris  of 

yir  munkis  thareby  makis  thame  reformearis  of  wtheris,  fuld  be  efchameit  of  thare 

throu  opi- 

niounof  parte.    This  I  eik,  Chriftiane  Reidar,  that  thow  be  nocht  temerouflie 

thare  god-  .            ....  « 

lines, preuis  iclanderit,  nothir  in  this  porpoie  nor  in  wtheris  be  euery  wane  manis 

this  to  be  . 

trew.  trittil  trattihs. 


BW5411  .W79 

Certane  tractatis  for  reformatioun  of 
lllliriirilllllif mm'?!?,?'  ^^'"'"^^y-Speer  Library 


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