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 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 ? 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. . ' 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, ot iiow m ye name oi ye L 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 1012 00036 8573