An ansvver to the calumnious letter and erroneous propositions of an apostat named M. Io. Hammiltoun. Composed by M. VVilliam Fouler

¶ HEIR FOLLOW IS YE CONFVTATIOVN OF HIS ERRO¦NEOVS CONCLVSIONS WHAIR OF This is the first.

••Thair it only a•• haly and Catholik Kirk dispersit on the face of the hail earth, out of the quhilk thair can 〈◊〉〈◊〉 be sa••it.

SEING thy purpose and intentioun is: partly to acqueir vaine gloir, and to be reputed leiruit amangs the ignorants; and partely by opponing thy selfe maliciously contrair the veritie, to im∣pugne impudently Christs euangel. I meruel not a lytill qnhat spreit sould haue mouit thee, that iniustly thou sould hane traducit our Ministers, and be sic propositiouns traualit (if thou micht) to conwict thame: as if thay ather in thair sermons hath teachit, or in their doctreine denyit, to be ane holy & Catholik Kirk. throuch the warld dispersit, out of the quhilk, thair is na saluatioun. Bot euer constantlye to hais affirmit, that they quha wald be heritours of the Father, behouit to be in the fameil & housald of the mother. In the quhilk it hes pleasit God to regenerat thame whome he hath designed to be coheritours with his sonne Christ Iesus. Bot let vs expend the consequence quhilk of this propositiō thou dois attex, and of the places impertinently broght furth of ye scriptures and confusly out of the doctours for probatioun.

ADVERSAR. Then if ••hair is ••a saluatioun out of the Catholik Kirk necessarly it dois follow what ather the Kirk of Scotland, laitlie erectit be Knox & Paul Methuer, & vthers of thair sect is not the trew kirk or els all our forfathers quha dyit in the Romane Kirk ar condemnit in s••ull & body to the eternal fyre of hel, because they neuer embra∣ced si•• a religioun as this caluenisme.

ANSWER. I answer vnto this desperat conclusioun, that our forbears wer in the same Kirk. that we ar now. And albeit they vnderstuid not sa weil sindry heads of Religioun as was requyrit:* 1.1 Ʒit with S. Ciprian I say, that althogh thay by ignorance and simplicitie offend it; ʒit the clemencie and mercy of the Lord may haue them app••rdonit. Quhairvnto

we thair Children can not aspyre. seing we may not pretend ignorance for our defence, being of sic superstition and abusis admonished, and at this time faithfully in the veritie i••stru∣cted. Ʒit thairto nocht the les resisting by a deliberat malice.

❧ THE SECOVND. The Kirk of Christ is the sure rock of ver••le, Sa it is impossible Scho can erre in on•• thing pertenand to mens Saluatioun.

Quhat is the meaning of this apostat I sal schortly expone The papists affirmes that the Kirk of Christ, euin in sic thigs as it decreits or decernis without the word of God, can not erre. Our assertioun vpon this head is this, In admitting sa far the Kirk dois not erre, quhen hir awin wisdome being re∣mouit, sho suffers her self through the haly spirit, be ye word of God to be gouernit. the controuersie remains in this point we will haue the autoritie of the Kirk annexit to the word of God, and subiect to the voyce of her Spouse: thay will haue it aboue the word, and consequently aboue the halye Gaist:* 1.2 because inseperablie thay ar cōioynit. Bot to ʒour probatiōs.

ADV. This conclusioun is confirm¦it in S. Mathew, quhair Christ promisit to Peter that the gates of hel sal not preuail against his Kirk.

ANS. We confes that Christ hes promised that the ports and gaits of he sal not preuail against the elect. That is, that thay sall not alluterly ouerthrowe them, albeit in sum things and for a tyme thay may fall.

* 1.3AD. And S. Iohne say is I sall pray the Father and he sal giue them the haly Spreit to remaine with them for euer.

AN. I answer that this promeis of Christ is maid vnto the elect & chosin children. nether ʒit so to them, but they lea∣ning vpoun thair awin iudgement ar oft tymes suffred to fal, baith in doctrinee and maners. Quhilk insirmityes notwith∣standing sal na way preiudge thair saluatioun. As by monye hundereth examples of the seruands of God is prouin. Sa yat the Spreit of God is neuer alluterly remouit from them. Bot ʒit sumtyme thay feil the weight of thair imperfections wher in neuertheles that Heuinly seid of regeneratioun do thar••f∣ter vtter the selfe.

AD And be S▪ Paul to Tim calling the Kirk the piller and sure ground of veritie.

AN. I answer that it is not so called absolntly, & without all respect so pronuncit by the Apostle, for then Christe war not the sure grund & corner stane thairof, quhilk is not only maist absurd to affirme: bot contrair the Epistle to Corinth, and Ephesi. thairfore to ansuer directly: in this respect ye kirk is the sure ground of veritie. Because Gods word, & haly scrip teurs quhilks are the veritie, vphalds the Kirk.

AD. Of this conclusioun it is notoriously knawin to al vneffectionat me, that the mi∣nisters of Scotland a•• blasphemous against Gods promeis▪ quhen they teache & preiche that the Kirk of God may erre in ony head of Saluatioun.

AN. Blasphemous mouth, thy foolish iudgement & blind∣nes conioynit with extreme malice heirby mair suffiàiently is discouered. Our myndes we haue declarit vpon this mater, vnto to the quhilk we adioyne, that Christ hes left his word vn∣to his Kirk, euen as an compas in an Schip. quhairunto if the Mariners haue regard, the Schip dois not erre nor go astray. Let in lykewaise the woord of God suffice for an Compasse quhairby the Kirk may be reulit that sho erre not.

❧ THE. III. PROPOSITIOVN. ¶ The members of Christs Kirk in the earth ar not only the guid quha as inheriteurs of Christs Kingdome in heauen, bot also the euill sa lang as thay keip vnttie with the rest of Christs flock.

I confesse that the visible Kirk of God dois consist of good and euil men. quha be Christ ar comparit to cauff and corne heipit in a barne togither. bot a maist absurd opinioun it is, & damnable in the self, for to affirme the wicked to keip vnitie of faith with the Godly, or that thay ar the mēbers of Christ. For seing Christs flock be faith ar fauit: the wicked retaining with them (as thou hes written) the vnitie of Faith: most ne∣cessarlie be sauit.

AD. Of this the c••ft of the Ministers may be discouerit, quha perceauing themsel∣ues condemnit by the vesible Kirk. feinʒeis to themselfs an ••uuisible.

AN. Be quhat kind of argumentatioun is this cons••quent inferrit? I requyrit better iudgement of a xx ʒeirs dialectati∣ner thē in his anticedent he suld haue repugnantia in adiccto and of the saming scoffing calumny is broght in, rather then

a formell conclusioun. I afferme that our Kirkes are veseble, thair doctreine hard, and obedience sa far as our corruptit na¦tures may suffer geuin thairto, and themselves are sene.

❧ THE IIII PROPO. The Kirk of God ••n the earth of necessitie man be veseble & knawi•• throgh ye w••rld.

❧ I sall conuince be iuste and force bill argu∣ments that quhilk thou wald obtrud vnto vs to wit, visibeli∣tie to be an trew & essentiall note of the Kirk of God. For be dyuers waies the visible kirk may be obscured. of ye quhik w•• laik not sufficient examples baith in haly scripturs & pro∣phane histories. Quha knawes not that vnder the dayes of King Achab, the Kirk of God was so obscurit, that the Pro∣pheit Elias he••uely complainit, nane was left on lyfe except him that did honour God? And quha is ignorant of that cru∣elty in the dayis of Nero (Domitian, Dece, Diocletian, Max∣imilian, Valerian, Aurelian, Valentian, Rhedaguse, Gersorich, Attill••, quhairby the persecutioun of the faithfull was so feir¦full that the haill number of the Christians being almaist de∣uourit by the sword, the remanent had na Kirkis to assemble themselues to the seruice of thair God? In constantinus age the resident of the faithfull was so small: that the Empriour mokking Athanasius and Liberius said, that thay only pertur¦bit the peace & tranquilitie of the haill earth. Vnto whome Liberius ansuered, not because O Empriour we are fewe in number and alane, the worser is our faith. Moreouer as the Kirk of God may be oppressed be persecution: sua it may ba obscured by the darknes and clouds of superstitious errours, broght in be corrupted pasteurs, subiect vnto ignorance and malice, quhairthrow the Euangel of Christ ••••uely may nocht appeir. For S Paull him selfe testifyis that in the latter dayes the Antichrist sall sit in the middes of hir.

I micht vse in this argument mony ••autorities of ancient writers for probatioun, les nor I sould seeme to be tedious. Thairfoir I returne vnto the rest of his reasones. and to that

of Isaias,* 1.4 quhilk he abusis, restoring that place corrupted be him to the a win puretie.

In the last dayes ••he mountaine of the house of the Lord sathe prepari••••••n 〈…〉〈…〉 ••ontains and exalted aboue all h••••••, and all nations fall come v••to it.

I answer that the excellencie of the mount Sion, quhairof thy Prophet speiks, pertains lytle or nothing vnto the perpetuall visibilitie of the Kirk. Bot that in this respect it was prefeirit befoir all vthair mountains. Because that thair christ was first preichit be his Apostles. To quhais doctr••ine ••fter∣wart the hail warld gaue obedience. And thair for it is said, that all nations sall flow thairunto. Not that al men come rin¦ning to Ierusalem;* 1.5bot that forsaking thair errours, returned vnto the trueth, quhilk at Ierusalem first was preichit.

AD. And S. Mathew saying that an eytie puildi•• vpon an montain•• can not be hid.

AN. This place nathing establisseth thy errour. For he yat hes a spoink of iudgement may perceaue, that Christ onelie speakes in that place of the m••ners and conuersatioun of the Apostil••.* 1.6

AD Christ commands also to haue recours vato the Kirk and s••haw vnto it [quhilk war impossible. les nor it war visible) if that he quha has offendit the ma•• na satisfacti∣on for p••iuat admonitioun.

AN. Demanding of the, I answer with that Godly & lei••∣nit man Maister THOMAS SMETOVN. whether heirfoir suld we haue recourse to an vniuersall or particular Kirk? To an vniuersall we may nocht, because nather it nor the mem∣bers thairof can be conuenit togidder in an place. And a par∣ticulare be the proces of tyme may decay and be obscurit, And thairfor not visible, sa be this argument thou may proue lytle, seing Christ in that place alludis vnto the Senat of the Iewis, quha Inquyrit of the maners of euerie man.

AD. S. Augustene promis this cl••irly saying,* 1.7 •• is against the promeis of Christ that ather his Kirk be vnuesible or only knawin as ʒours in Gene•••• & in Scotland in certe co••ne•••• of the wa••ld.

AN. I grant that in S. August. age the Kirk of God verye much did floorish. And iustly he reprouis the donatists, quha did reioyce in their fewnes, afferming that the Kirk of God be onlie in a corner of Aphrica, & that they for the sinnis of v••hers, war s••parat from the communioun of the ••arld. Ʒit if

thou speaks of our age, without grit shame thou can not de∣fend the Kirk of God to be visible all whair, for smal & lytill is the part of the warld, few ar the regi••uns of the earth, in ye quhilk Christ is visiblie proffessit, his words preachit, and his Sacraments deuly administratit. And gritter is the number of hethens,* 1.8 Iewes and Turks, than of Christians.

AD. S. Chrisostome sayi s that it is als impossible that the Kirk of God be hid, as the Sun•• to be destitute of his lyght.

AN. Bot quha dayly dois not see Apostat that the light of the Sune is obscurit & darknit be the thikness of trublit cluds and heirof thairfoir a better consequence, with gritter reason may be collected: Euin as the brichtnes of the Sone by trou∣blit motions in the air may be hinderit & darknit: sa the kirk of God ether be externall persecutioun of ennemyis, or by the in wart corruptioun of pasteurs for sum space appeir not, vntil God of his grace represse the fury of his enemies, and a∣bolische by the brichtnes of his Word the ignorance & cor∣ruptioun of pasteurs.

AD. Of this we gathe•• that since the Ministers are constranit to conf••sse thair Syna¦gog to bene v••uesible at the leist mair nor an 1000, ʒeir it is▪ impossible it can be the trew Kirk.

AN. I wil answer thy blasphemyis with silence, resraning from replying euil words, les vnwittingly I be conuincit of that quhilk I haue alreddy condemnit in thee. to the matter I affirme our doctrine not to be new, for it is als ancient as y•• faith quhilk we professe nor our Kirks vnuisible•• this 1000. ʒeir. For we baldly defend, that in na age sence the Pape (the sone of perditioun) hes vsurped sic tyrannicall power, that thair hes not bene sum, quhome God steare vp in opponing thame against his tyrannie And althoght this lang time as S. Paull has forespokin, he hes sittin in the middest of the tem∣pill. His antiquitie of possessioun, sould not turne the verytie in a••use. Seing ane hours prescriptioun, may sufice to anull his papedome.

❧ THE V. PRO. *In the trew and Cathol••k Kirk thair hes bene and sal be euer an continuall successious of faithfull Docteurs & Pasteur••.

That the confutatioun of of this conclusioun the mair ea∣sily may be concaued, & for eschewing of tha things, quhilks may reteine the lecteur in suspence, we mynd shortely to in∣trreat of the mater it selfe. We planely deny (quhairof we fall assigne guid reasons) that the Kirk of God is decernit by personal successioun, a note conuenient to al Kirks, Grecians Assyrians, Armenians, and Ethiopians: quhilkis the Pape hes condemnit in mony heads of heresie. And mair proper, to in∣daisme, and turcisme: then to the Kirk of Christ, as afterwart salbe breifly declarit.

AD. This is prouit by S. Paul to the ••phesi. 4. chap that Christe gaue to his Kirki•• sum Apostlis, sum prophets, Euangelists, Pasteurs and docteurs.

AN. We acknawledge Hammiltoun Christs gifts, & bene∣feits, be the quhilks cairfully and beneficially he hes indeuit his Kirk. Bot it is far socht to collect heirof, an continual sue cessioun from Pape, to Pape.

AD. And in S ••ath. quhair Christ say is to his Apostles I sathe with ʒou to the end of the warld. of t••e quhilk this thou infers Sua that gif the Apostlis did not remaine in thair a win persons as thay did not. it is necessare that thay ramanit in their successeurs vnto the latter d •• y.

AN O profound iudgement! Bot seing I will not tak vpon me, to alter thy words, I leaue them by thy selfe to be corre∣cted, and thy mynd farther to be explained, quhilk of it self is vaine, dark and obscure. For I wald thou fatiss••it my petition quhilk is necessar. Whither did the Apostles remaine in their successours bodily or spiritually? spiritually they micht not: Seing it is the Spreit of God, & not of the Apostles, that suld remaine▪rests then that bodely and substantialie, quhilke is fals.

AD. August,* 1.9 prouis be this argument the Donastis to be Schismatiques because they ••culd shaw•• na ••successioun of lawfull pasleurs sen Christs dayis.

AN. Treuth it is that augusteine e••teames it to be ane grit benifites of God and solid praise and commendatioun to the Kirk, that from Peters dayes, and the Apostles, they war vnto his age, a successioun of lanfull pasteurs. but he neuer repu••it personall successioun, to be an maist proper, necessare, and in fallabill note of the kirk, for he him self affirmes the contrair

s••ying 〈◊〉〈◊〉 ••ill not proue our Kir••s,* 1.10 ••ther by successioun of Byshops, autoriti••s of councels, or be the number of miracles ••nd visions, but be the prescriuit ••ords of the euangel. For if it ••ar an necessar and maist propre not of the kirk; whairly∣neall successioun war, thair also suld be the Kirk of God. This reciprocatioun most be, for thou ea••teamis it to be proprium quarto modo. The Scrybes then and Pharisies personallie & lynealie discending from Aaron and Moyses(in quhais chyre ordinarly & successiuelie they sat) quha crucesyit Christ suld be the trew Kirk. I do not approue this reasoun but ʒour for-argument standing trew, it is inuincibill▪ in end, if euer the au∣toritie of ony kirk micht bene aduancit by personall succes∣sioun, it was Ierusalem: seing it was promisit, that the Lord for euer suld inhabit yat ••empil. & thairfor be this word the ••ēpil the Temple of the Lord, they opponit thē vnto the Prophets. bot we read in the 7 chap. of ••eremie quhat was answerit. Finallie granting (without preiudice to the veritie) lyneal sue cessioun to be an trew note to the kirk, we acknawledge it to mak mair for our defence, then for ʒour poursuit considering that our pasteurs succeadis personallie to quhatsume••er hes b••rne office in Christs Kirk: and in doctreine, vnto Christ & his Apostels, and vnto all vthairs, that after thame treulie hes professed the same word.

❧ THE VI. PRO. Am••ng•• all the pa••t••ar•• of the Kirk the preacipall hes bene the Bischops, sence Chri••te•• day••••. 6.

Thir propositioun dois vtter thy shameles ignorance, vn∣derstanding not quhat the names of BYSCHOPS & ELDAR•• meanes. Quhilk sumtymes baith by the Scripteur of God, & ••ncient W••ytars, war sa confundit, as the ane was indifferent lie takin for ••he vther, as leirnitlie prouis Hierome vpoun th•• first to Titus▪ Esterwart the names war so deny dit, that be th•• word BYSCHOP they onlie vnderstuid the quha laubor••t in preaching the word. And by the ELDARS tha, quh h••d

the C••nsure of maner••. In this last sence if the word be t••kin It is trew, that the BYSCHOPS a•• cheif amangs all Pasturs and that the Elders ar subiect vnto them and sua ••nderstands Ignatius ad Philad. and Augusteine ••ryting of Aerius. but I pray thee good master ••ammiltoun, quhair red thou that by the scripteur of God they suld be inequal••tie amangs trew By shops, that is, the faithful preachers of Gods word••read ouer, consider the m••ter a litill b••tter, and yairefter giue me an de∣gest answer.

❧ THE. VII. PROPOSITIOVN. Among•• all Bysh••p•• the Byshop of Rome 〈…〉〈…〉 ••••toritie and iurisdictioun. 7

This propos••tioun verry of be ••odlie men hes bene discussit ••nd now l••••the by that singular leirnit man Maister THOMAS SMETOVN lear••itlie ref••ted: that to trauell in this treatise in the desoluing of the same, wald appeare almaist superflous, if his malicious mynde war satisfyit ••nd ••alumnies repressit. Quhilk althocht it be hard to do, seing by reasoun it can not be contentit: Ʒit ••a far as in writ, by sum obiections it is decla∣••it, with gritter modestie I wil answer, then he with iniurious words hes obiectit. Bot of a thing I wald admoi••she the ••e∣••er or I proceadit farther, seing the probations of this propo¦sitioun ar sa confus••••e patchit together, that scarcesi•• d••stinct∣lie they can be confuted, for tha pl••ces quhilk sould bene be∣fo••r, this apostat hes placit behind: and tha quhilk sould haue bene placit behind, ••r placit out of all ordonr b••foir: and ••a∣king th••t for the secound member of his probatioun, q••hilk is the next conclusioun follo••ing 〈◊〉〈◊〉 sal ind••uour my se••fe derectli•• to answer to all, and first vnto that place of the ••u••n∣gel misconstrued be him, and wrang ••itllie thrawin f••t the su∣premacy of P••ter. For Peter in that place confussed Christ to be the sonne of the leuing God,* 1.11 vnto •• home Christ promi∣sed that he was Peter, and vpon that rock q••hilk ••e confessit he wald buyld his Kirk. that is, that confessioun quhilk Peter

maid, or Christ be Peter confessed. was the onlie foundatioun▪ and sure rock quhali vpon the kirk suld be buyldit, as S Paul•• witnessech saying,* 1.12 na man can lay an vther fundatioun then that quhilk is alreddy ••aid, IESVS CHRIST. Vnto this expositioun the Ancient fathers nocht onlie accords, bot also they approue it vniformaly,* 1.13 Chrisost. Ambrois Hierom, and August. quha affirmis that Pet••r was callit from Petra the rok and nocht Petra from Pet••r; as Christ is not namit fra an chri¦stiane, bor an christiane from Christ, vnder the name of th•• Rock, Christ is signified: and vnder Peter, all christiane pepil▪ and mair planely this reuerend father wryts, that Christ wald say be tha words. I will build ʒou Peter vpon me, and not me vpon▪ ʒou. For if the kirk war buildit vpon Peter, it wald hau•• a waik fundatioun, and the ports of hel suld preuail against it. in respect the voyce of a woman maid him to abiure & deny Christ.

AD. Secoundly Christ promised at that tyme quhilk befoir was performit, bot th•• Kirk at that tyme, wa•• biggit vpon Christ him selfe. Heirfoir he meaneth, not the buyl∣ding of the Krik vpon him self bot vpon Peter and his successeur••.

AN. I regret mair thy ignorance, nor thy foolishe vanitie. for a thing that is performit, neids not againe after the perfor¦ming, to be promised. Bot when it is promisit, it is requiseit to be performit. Christ then Hammiltoun, performit rather that thing quhilk befor he had promisit, then promisit that quhilk before was performit.

AD. Thirdlie Christ•• promeis was that he sould confirme the rest of his breathere•• quh••n euer thay s••ld f••ll in ony doubt.

AN. Treuth it is, Christ commandit Peter to confirme his bretheren, and sa suld al trew pasteurs. Bot quhat of this? Na∣thing.

AD. Last of all it is ••otoriously k••awin to all q••ha r••i••s the E••an••elists, that Peter was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first of the Apostles.

* 1.14AN. Asinus port••t misteria. & it is a grit pitie Hammiltoun thou want •• pulpet, hauing sa weil preachit ouer the Pot. I think this reason was maid in the MAR••ET ʒour head being weill a gait in the west. In the rehearsal of the Apostles namis beginning is maid from Peter. Ergo sayis our ••o. ʒeirs dialec∣ticiner.

Peter is the head of the Apostles, I ••ns••er that th•• consequēce is not good, quhairvpon sic vsur ped tyrannie suld be establishit. for the spreit of God is not scrupulus in placing of words before, or efter, seing the names of the Apostles ar rehearsit in Mark, & Luk, bot the saming ordour is not obser¦uit, And in the 2 chap. to the Galla. James is preponit before Peter, the sonne also b••fore the Father, Gal. 1. rather then it is ••o be estemit that as the Apostles war chosin & callit. Sua in the 10. chap. they ••ar rehearsit.

AD. The vther part is that the Byshop of Rome h•••• succedit with lyke a••toritie & Iurisdictioun a••one all Byshops becaus the orde•• that Christ institut s••uld remaine for ••uer.

AN, An perplex method and confused ordour in disput••∣tatioun, for this is nathing different from the nixt proposition to the quhilk mair conuenientlie I sall answer then I wald in this place.

❧ THE VIII. PRO.* 1.15 The Pape of Rome in the primitiue Kirk hes euer sensyne exereysit his iurisdictiō abonet all vther Byshops.

AD. Vve proue this by Victor quha being neare the Apostils dayis excommunica ••he hail Kirks of Asi•• because they wald not agrie with the Kirk of Rome concerning ••he obseruatioun of ••asche day.

AN. Thou art far ouerschot in g••uing ouermekill credit to the reporte of vthers, or to muche libertie to thy a win iudge∣ment. for nathing is writtin of Pape Victor in Eusebius 4.5.6. or 7. chap. of his 5. buik, alwayes I with mair trauell and dili∣gence, hes searchit Eusebius volums and hes red in his 22. and 23. chap. of sum litill controuersie amangs the Kirks of Rome and Asia; bot so indifferent, that he testifies that by the discr••¦pant and various obseruation of the maner of fasting, the con∣cord of of the efficacie in profe••sing the Euangell, & the vni∣tie of faith, was verie mekil commendit. Bot Victor (sayis our apostat) excommunicat the haill Kirk of Asia? treuth. bot by quhat autoritie? for rather it was by proude ambicioun, then by laufull reasoun. For Policrates referrit the custome of th•• Apostles and Martyrs to quhome he succedeth anents the ob¦seruatioun

of ••asch day. And wald in n•• wayis sub••it him self to the Byshop of Rome; quhairfoir Victor mouit be an ambi∣tious spreit excommunicat him. Bot Eusebius Adionis verum ista ceteris omnibus p••rum placebant Episcopis. in sa fa•• that IRENEVS heuely inuehit against hi••.

* 1.16AD And b•• S. Cyp quha writs to Stephan••s Pap•• o•• Rome to depos•• Mar••ian•••• be∣cause h•• was au Nouatian.

AN. Ʒeschaw weil haith by th•• citatioun and euilgatheri•• sentēce that thou neuer saw S. Cip. work, for he in the 1••. epist. of his 3 buik wrytes to Steph. that he derect letters to the pro¦uince and people of Arles, desyring them to depose Martianus and place another in his roume. Quhairin he plainlie declairi•• that it perteins na mair to Stephanus nor to any vther Bysho•• saying, Si quis ex Collegio nostro heresin facere, et grege•• Christi lacerare et va; tare tentauerit: subuenié t ceteri, & quasi pastores v••iles, oues dominicas in gregē colligant. whairby w•• may pl••nie vndrstand y^t quhé an Minister of God dois fail, al the rest hes power to depose him,& to prouyde for that flock. This far faithfully of Cyprians letter, quhairin if thair be ani•• iurisdiction, rather it is Cyprian that vsurps the saming, cōman¦ding and inioyning to Stephanus to wryte, then Stepha. quha did obey. Moreouer it was not Cyprian nor Stepha∣nus quha did depose Martienus: bot the vther Byschops i•• th•• prouence, at thair requeist. Bot all is good aneugh that may•• serue for ʒour Papis power.

AD. And also by the Fathers of she 〈◊〉〈◊〉 of Carthage and Mi••••eria••.

AN. In this confusd prositioun thou hes neuer ʒit broght •• richt autoritie for the confirmation yairof. & in this thou lyes impudentlie. for the councell of Carthage resisted oppinl••e to the Paps leigats,* 1.17quha affirmit that supreme iurisdictioun was grantit to the Pape of Rome by the Synod of Nic••. And pro∣ducit th•• acts thaiaof▪ quhilks war feinʒeit. the coucell resisted thair••o, thinking that the Pape of Rome suld not haue creden¦nce in his a win cause, quhairos they sent to Constantinopil and to vther Touns of Graecia, that they micht ••cquere mair veri∣tabil examples of sic priuilegis. In the quhilkes n•• vther thing

was fund, bot that quhilk did abrogat the hail autority of th•• Romaine by shop, quhairby he was deprehendit to haue lyi•• impudentlie, in supposing the councel of Sardice, for the con¦cel of Nice. Moreouer by that saming councell thay w••r ex∣communicat that appellit to the pape of Rome. For in th•• sixt canon of that samin councel is expreslie commandit: tha•• the Bxshop of Alexandria sal haue the reul ouer certen kirks ••nd the Byshop of Rome ouer certen, & the Byshop of An∣tiochia lykwayis ouer certen. And that it be not laufull ••o•• any one of them to inuaide anothers iurisdictioun: and if any an be not conté tit with his a win, craue dominion ouer vther•• he aucht of richt to be callit a bre••kar of the customes,& also of the haly canons. GREGORIE wil haue him repute to b•• the verry Antichrist, quha styles him self supreme pasteur of pasteurs,& vniuersal Byshop. saying▪ I speak it with baldne••, whosoeuer caleth him self the vniuersal Byshop,* 1.18 or desiris so to be called, he is in his pryde the forerunner of Antichrist: because in his pryde he setleth him self aboue vthers. And in ane vther epistle thus Way is wryting to Eulogius. Behold euin the tytle of ʒour letter. ʒe haue ••ritin the proud poesy, naming me the vniuarfall Pape,* 1.19 notwithstanding I haue for∣biddin it. I beseik ʒour halynes to do so na mair, for what soeuer is geuin to anie abone reasoun, the same is takin from ʒour selfes.

❧ THE IX. PRO. Na man ought to be 〈◊〉〈◊〉 or haldin an rrew Minister or pasteur in Christs Kirke•• ••e ra••. ue the Sacrament of ordour'he impositioun of hands.

❧ I confes indeid that thay▪ ar not to be estemit laufull Mi∣nisters in an w••ill reformit kirk, quha ar not ordinarly callit. ordinare vocatioun consisteth first in the inuart working of the halie spreit in the hart of him, quha is to receaue that bur¦dene, quhairby he may be assurit of an vpricht zealous mea∣ning, and that also God hath indewit him ••ith sum gifts for the discharge of the ••ffice quhairinto he is appoyntir. Se∣coundlie besydes the motioun of Gods Spreit, the Kirk of God ought to take tryall baith of his man••ris and qualyties.

sufficient to discharge a good conscience, to the edificatioun of the flock. quhilks being found, we deny not, bot the impo∣sitioun of hands with solemne prayers was ane ceremonie▪ vsit in ordaning of pasteurs, baith since Christs dayis, and long off befoir, and ʒit be vs is maist diligently obseruit. Sua that na pairt of this proposion being weil vnderstand, maks any thing against vs, except only the nam•• of Sacrament quhilk im∣properly is heir vsit, without warrand of Godis worde or anie guid reasoun.

AD. Of this we euidently may infer that Ca••uin and Be••••, with Tailʒeours & Skinners and vther mechanics quha hes intrudit them self•• in the office of Ministrie neuer ra∣sauid sic ordours ar not to behaldin laufull Pasteurs bot as theauis and reuars quha h•••• 〈◊〉〈◊〉 in amangs Christs flock not by the dur bot by the window.

AN. Sententias loquitur carnifex And a fearfull sentence without all reasoun pronuncit. And althoght condemnit ap∣postat they fere not the force of it, ʒit they man appele to ane mair indifferent ludge. Quhairfoir suld they be reput as thea∣uis and halden as reuars? Is it because thair heads are not sha∣uin? Is it because they are not ordanit be the vsurpit papisticall power. If sa be, nather ware the Apostles Euangelistis &c. to be reputit lauful becaus they war not ordaned by the hie Preasts quha had the ordinar ecclesiastical power. ʒea by the like rea∣sons and saming arguments, they did exagitat the ministerie of S. Iohn the Baptist togither with Christs doctrine, saying who giue the this autority. Bot as to Caluin & Beza & vther Godly learnit men, quhome ʒe comprehend vnder the name of Tail∣ʒours and Skinners, thay had a laufull & ordinar calling in the flocke vnto the quhilk thay preachit. As at mair lenth may be declarit, and is writtin be many vthers.

❧ THE X, PROPO. The intercessioun and imun••tioun of the Saincts and Angeli derogate nothing nor is not contrario••s to Christs mediatioun.

I p••s the contradictioun in the propositioun, with the friuol distinctioun of mediatioun broght in by ʒow for profe of the saming, to cut of many words quhilk I maist neadis haue vsit,

gif I wald accurratlie examine all the points thairof. for I am certen thou canst not tell quhat thou meanes by the distincti∣oun of mediatioun, thy purpose being mair to conuince the trueth, and obscure the veritie: then anie wayes to establische the saming. For Christe is our Mediatour in baith the natures, that is, as he is God and man in one persoun. and not acording to his humane nature only, as S. Ihon 14.16. witnesseth. I am the waye, the treuth, and the lyfe. No man cummeth to the Father bot by me. And quhatsoener ʒe aske the Father in my name 'he will giue it ʒou.

AD, we reid in the •• of Zach. that the Angel prayit vnto the Lord desyring him to haue pitis on lerusalena & the Touns of iudah and lykewise in the 12. chap. of Tobias.

AN. Vnto former obiectioun I answer, that sclendrous∣lie thou hes red that place, for vnder the name of Iuda & Ie∣rusalem is vnderstand the Kirk of Christ, for the quhilk christ the Angel of Angels makis intercessioun. Vnto the Se∣cound I say, that the buik of Tobias is not sufficient to proue any head of doctreine. Thridlie althoght the Angell pray for vs, ʒi•• it followis not be na guid Logik: that we sould pray vn to the Angell.

AD. And be S. Ioh. 6. Reuels. saying the reik of the incense of the eraisons of the Sancts ascendit out of the hands of the Angel kefoir the Lord.

AN. Howe so euer thou wreast this place, it hes the lyke Ergo with the former.

AD Quhau the pepil of Israel war plagued for thair rebellioun God wald not re∣saue thair prayers bot said let Moyses pray for thie pepill and I will heare him.

AN. Treuth it is that moyses was thair principall pasteur and Propheit, familiar with God, be quhais voyce God spake vnto his people▪ Bot it followis not that Moyses suld bene in∣uocat or worshipped, and to be haldin as thair refuge, or that he was intercessour, bot only Minister.* 1.20

AD. ••ykewayis God luikit to the pruitencle of Iob quhan he pray it for his freind. and in an vther place it is said call if thair be anie that will answer the, and 〈◊〉〈◊〉 to sum of the Sancts.

AN. Na questioun is ••ot an faithfull man may pray for ano¦ther, bot not be called his intercessour.

ADVERSAR.* 1.21 Alsomen in earth praying the an for the vther, as the Corinths did for S. Paul, derogat•• to Christs mediatioun, as lykwayis testifies lak••b•• benedie. 〈◊〉〈◊〉.

AN. I ans••er vnto the former place ••ith S. August. tha•• Christien men in thair prayers do pray ••••e for another, and so we ar commandit: bot he for whome no man dois pray, bot he for all men,* 1.22 is onlie our Mediatour. To the secound lyke. way is I answer, that the children of Ioseph sould not pray to Abraham Is••ak and lakob, for the blissing in this maner is pronuncit. God before quhome my fathers Abraham & lsak did walke, God quhilk fed me al my lyfe long vnto this day. And the Angel quhilk hes delyuerit me from all euill, blisse the bairnes and let the names of my forfathers Abram end Isak be namit in them. quhairby Ephraim and Man••sseh Iosephs sonnes and lakobs nepheus soul•• be ac∣countit in the familie of Iakob, and rekned to be the sonnes of Isr••ell, and to reteine ether of th••me equall portioun with the rest of the sonnes of lakob, as gif he had begottin thame him selfe. I his expositioun agreeth prope••ly with that pla•••• quhilk is conteanit in the 4 cha. of Isai, psophecie, quhain the wemen requyrit that the mens names micht be••e callit vpon them, that i••, according to the Hebrew phrase ya•• thay micht. be called the W••ffes of an man, & n••mit efter thair Husbáds. So if this phrase in this place imports na misterie, nather suld the former. now seing it w••r tedious to dilate lang ans••ers vpon friuol reasons, we minde to contract ʒour arguments i•• schortar fo••me. Of the quhilks tua ar brocht furth out of the reuela of S. Iohne the 1. and 6, ch. thairof Vnto the quhilk I answer, that y^e sancts are said to desire God to seuenge thair blood:* 1.23 euen as the blood of Abell, cryit for vengence ••ó the earth. And so dois the murther of PARIS cry for the lyke r••waird, with the death of many vthair Saincts of God.

AD. S. Peter said to his flock that he sul not only admonis••h, the sa l••ng, as he 〈◊〉〈◊〉 on lyf to i••mbr••c•• ••l Godlin••s and ve••te w. Bot als•• wald labo•••• that aft•••• his d••••th thay sold ha•••• t•••• memory of th•• thin•••• quhilk he could not do being dea•• bot only by hi•• i••tercessio•••• for thame.

AN. Peruershe sophist. for that quhilk he he•• promisit tu•• maner of wai••s he hes performit. First be his Epistles, quhilk 〈◊〉〈◊〉 his death dois remaine, be the quhilk is flock wa•• pu••i••

rem••mbrance and the posteritie after them in memor••e, that he followit not dissaitfull fabils, when he openit vnto th••me th•• cumming of our Lord. Secoundlie that he hes tane paine and trauel in prouyding to his flock faithful M••nisters in th•• Kirk after ••is death, y^• his memorie & the remembr••ce of th•• ••hings quhilk he teachit vnto thé, micht be refreschit in thair harts. For vther way is if Peter w••r leuand or Paul, I dou•• not ••ot they wald ryfe thair claithis in geuin them y^• worshiping & assigning vnto thame that office quhilk is proper vnto our Saluiour,* 1.24 as BARNABAS did with S. PAVL in th•• Toun of Lystre.

AD As▪* 1.25 God has 〈◊〉〈◊〉 same with miracle 〈…〉〈…〉

AN. Put on thy spectakils. For by miracles onlie without the testimonie of the scripteur, th•• inuocatioun of Sancts can not be ra••auit. nather dois S. Aug. words ••ny wayis confirm•• the saming. For he ••ryt••s so, I••la de gradu descendit ••t ad fanc••i martyris memoriam orare perrex••rat▪ It is not faid be S August••n, or abat sancti martyris memoriam. Na mair nor he ••ald say or••bat Templum, quhilk war ver•••• improperly spo∣kin. I ••ppin thy errour th••n, thou ignorantlie refers the word dr••re to ad martyris memorlam, quhik onelye sould be per∣••exerat.

AD. This also 〈◊〉〈◊〉 〈◊〉〈◊〉mit be,* 1.26 Ba••••l, Hierata, Origines, Chrisost••me, Nazi••••••••n with Cipria••.

AN. To al thir sorgit autorit••es I answer with Hierom yat ••uhil•• of th•• scripteur h••s na autori•••••• 〈◊〉〈◊〉 the ly••e facility it may be rei••ctit as it is adducit. quhilk Aug. plainly dois cō firme wryting to Mier. in 48. epist. heare not this, Donatus ••aith, Rogatus saith, Vincens••s saith, Ambros•• saith, Au. saith Bot hearken and giue eare vnto this the Lorde saith, For in¦stead of all thairs lear••ed fathers, or fath••r abone the al, cums vnto my minde the scripteur of Godg, uhairin is an exclusue seutence pronuncit, na man cummeth to the Father but by me.* 1.27 To it I appele from all maner of wrytaris that thinkes v∣ther vai••▪ For the docteurs of the Kirk, as mest are oft de¦ceaued.

Althocht thair autorities thou hes rather brocht for ostentatioun, then substanciallie to proue ʒour purposse, fo•• na man of sound iudgement will thinke that Bas••l & Nazian∣zen wald call vpon the sancts,* 1.28 althoght they playi•• sumquhat with gritter libertie, then ether b••came the gr••uitie of th•• persons, or sinceritie of Christian•• Religioun. Origines buik is falslie supposit in his name, for he dois planelie deny thi•• consequence,* 1.29 the blissit in the Heauins pray••. for vs, thairfore th••y suld be inu••cat. Cyprians buik de secta & magis is ad∣ieterous, & Chrisost messe is attributed wr••ngfully vnto him for amang•• the Sanct their mentioned, Chrisosto. is countit him selfe quha expreslie in all his warks reiects the inuocatiō of sancts. As in his 12 homelie vpon the woman of CANAN, tel me O Woman, since thou art a wicked and sinfull woman, HO•• durst thou go into God? I knaw, saith scho, quhat I do. Behold the wisdome of the woman, she praieth not to IAMES she e••tre••teth not IOHN, she goeth not or PETE••, she did not get her self to the companie of the Apostles: she soght for na intecessour:* 1.30 bot for al thais things she toke r••pentance for hir companioun, quhilk did fulfill the roume & place of an Ad∣uocat, so she did go to the hych•• fountaine. Let this autority suffice to confute thy errour, and for an strenthie Bul••ark•• and For••r••sse to subuert the inuocatioun of Sancts.

❧ THE XI. PROPO. It is ••ot against the command of God to mak the Imagi•• of our Saluiour Christ and of his Apostles.

As the inuocatioun of Sanctes is to be banischit out of th•• hea••t sa Imagis quhais vse tending to deuotioun ••r to be a∣bolischit from the eyes of men the Tempil.* 1.31 for as ••••il sai•• Aug. althog••t they be sensles, ʒit for th••t the verie propor∣tioun of men set a loft and in honorable hicht after they one beginneth to be adored and honored of th•• multitude brea∣deth and ingendreth in euerie man that most ••••le affectioun

of errour that althoght thair he sind na naturall mouing or ta kone of life, ʒit h•• thinketh sum God or Godly thing is with in it, and so being dece••ued, partlie by the form•• that h•• seth and partlie by the example & deuotion of the p••piil quhome they sie obedient to the saming he thinketh that the Images being so lyke lyniug bodeis,* 1.32 can not be without sum lyuinge thing vnderneth them.

AD This conclusion is pr••••i•• because 〈◊〉〈◊〉 place of the scripture can be produci•• wh•• 〈◊〉〈◊〉 i•• forbiddi••.

First I answer be the contrarie seing i•• is na way comman∣dit by the scripteur of God: it can not be na wayis laufully vsit.

AD. And gif it had b••••e forbiddin i•• th•• 2••. ••••••p. of ••xodus wit••••ut al di••••i••c••io•• ••s the Ministers falslie allegis he had bene c••••trarious vnto him self because in the 25. ••h••p, he commands to mak the Image of the Ch••r••bims.

AN. I answer vnto this quhilk is mair an calumnie the•• obiectioun. That they condemne not all Images without di∣stinctioun. for they kn••w that Christe him selfe did not con∣demne Caesars Image in the money. For painting & grauing ••r things indifferent nather guid nor euil, in sa far, that quhen th••ir vse teuds not to deuoa••oun bot to decoratioun and or∣nament. Bot euin sua, that God can not be repr••sentit be na Image. As to the Cherubims they war set vp to couer the Arke or the Mercie seat••, to the end that the pepill micht vnderstand that the nature & Maiestie of God quhome they worshipped was altogether hid and couered from them, and na wayis culd be sene,* 1.33 nor be any visible thing represented▪ As for the brasin Sepent it was set vp for the present necessi∣tie, as •• sacrament only for a tyme to indure, as by the fact of Ezechias was manifest. 4. reg 18. Bot thir examples can na wayis serue for your Images, vnles thou find me a sure war∣rand out of Gods worde, commanding them, as we lie of the Cherubims and Serpent.

AD It is provin also by Christs a win ex••mpill quh•• as te••••i••••es Eusebius in hi•• 7. b••ik of his ecclesia•••• history se••t hi•• a win Im••ge vnto the King Ab••ga••••••.

AN. Read quha will Eusebius 7. buik, they ••all d••prehend thee to haue falslie lyit.

AD Also i•• the premiti••e Ki••k ••emorrhi••••e quh•• w••s ha••lit by Christ did 〈◊〉〈◊〉 a••

image ••o him quhilk as Christian did rep••••if as contrair the command of God.

AN It appeareth 〈◊〉〈◊〉 how ʒour cause itendeth, quhen it is confirmit by sic sutill probations. That image was onlye historicall maid for an declaratioun and monument of the hail••ng of the woman by Christ. And that it sould not be thought that Iesus Christe or his Aposti••es did commande the same Eusebius subiounds. It is na meruell that the heathens receauing sic benefites of our Saluiour did these things, for, we haue sene the Image of Peter, of Paul, & of Christ drawin in coleurs & preserued. And it may weill be thoght that men in old•• tymes being not ʒit remoued from thair superstitioun vsit after this sort to worship thame by an eathnisch custom•• as thair sauiour••,* 1.34 &c.

AD. S. August. declaris it was the cu••••om•• in his dayis to haue the Images of Pe•••••• and Paul with Christ.

AN Contrarie waies it is plaine that he alluterly reiects them as it is euident in his 49. epist. & in his Catolog heresi, 7 amangs the rest of the ••nrpocratians errours, he notis a certen woman namit. Marcellina quha being of that saming sect, ••or¦shipped the Image of Iesus and Paul, Homeir and Pythagoras In the place be ʒo•• cytit, he approuis ••a Imagis speciallye maid for Religiouns saik, Bot declares be quhat occasion the enemies of Christ feinʒeit certen buiks in his name, written to Peter and Paul of magik and witchcraft, because sayeth he they saw in si••drie places peter & paul paintit vpon the walis with Christ. nather dois heir August. approue sic paintrie, na∣••her deny we for beautie and knaweledge picteurs maye be maid.

AD. And the v••iuersalt traditioun of all ••gi•• 〈◊〉〈◊〉 in the Kirk to have the signe of the crosse as Tert••lian witnesseth 〈◊〉〈◊〉 c••r••••s militis.

AN Bot sic an signe was not as now is vfit, in his tyme the Christians held vp thair hands in the air, and by thair fingers transuersly puttin, formit a figure of the crosse, quhairby they declared thair professioun that they beleuit in our Saluiour crucefyit. and ʒit thair is a grit difference of the signe of the Crosse that incontinent eua••ishis a way, and a material Image substancially existin. The signe is ancient, bot the figure laite.

By the quhilk Christe is abominablie fixit to ane galow tri••, quhilk ʒe honour with reuerence, and worschipps with pro∣stratioun of ʒour bodies, as it is euident by the words of ʒour Masse buik. O crux aue spes v••ica, Blissed be thou O cro•• our only esperance. Auge piis iustitiam reis{que} dona veniam. Incresse iustice to the Godly, & sch••w mercy to the culpabil. Heirby ʒour impietie mair nor beastly is discouered: for Hab. in his 2. cha. pronuncis this sentence, malediction aboue him that sayis to tree, stok, or stane, a walke and teache me, and ʒ•• esteme them as books of the Laics & commoun pepill, be th•• quhilks they are callit to remembrance to serue Christ. Bot an vnhappie memorie is that quhilk stands in nead of a sight∣full conceat, and miserabill is that man quhilk na vtherway is can haue the presence of Christ with him vnles he haue his Image paintit on the wall,* 1.35 or express it in sum vther mater, for sic a memorie that is nourisched by Images procedeth not of ha••ty loue: bot of necessitie of eye sight.

AD. Of this we 〈◊〉〈◊〉 the fraudfull interpritatiouns of the command of God he the Ministers, and how they follow the futsteps of Iulianus apostaza in destroying the images of Christ, as the Turks causes the renega•• Christians to spit vpon the crucifix quhilk the trew Christians he•• for an ensig••e and baner.

AN. Quhen sall we haue an end of thy calumnies? I think neuer, bot I leaue them vnto thy self; and the vnto thy awin wickednes. Quhat Iulianus the apos••••t hes done against the Christians, quhat the Turks lykewayis we knawe, all that to haue procedit of plaine malice against Christ. Bot that quhilk our Ministeres hes done in destroying the Imagis placit for Gods in ʒour kirks, that I say hes follow it from a good zeall to praise God, for the quhilk they haue sufficient assuraunce by the command of God and example lykewayis of the an∣cient fathers. For EPIPHANIVS wrytis to Iohn Patriark of Ie∣rusalem in the 2. tome of Hierome. In that I hard certaine did grudg aganist me, for that when we went together to the holy place, quhilk is caled Bethel, to mak a gathering thair w^t me according to the maner of the Kirk; and come to a village caled ANABLATHA, & as I passed I sawe a candil burning, &

asked quhat place it was, and quhen I learned it was an Kirk and h••d entred into it to mak my prayers, I founde thair ane vaile hinging at the entrie of the Kirk paynted hauing the Image as it war of Christ or of sum Sanct,* 1.36 for quhose picteur it was in deid I do not remember, thairfoir quhan I sawe the Image to hing in the Kirk of Christ, contrarie to the cōman∣diment of the scripteurs, I rent it in sondre, and gaue counsell to the kepars of the Kirk to burie sum poore bodie in it. I bes••ik ʒo•• charge the preists of that place, that they cōmand that sic painted claiths as be contrary vnto our Religioun, b•• no more hanged vp into the Kirk of Christ, It behouis ʒour reuerence to haue cair heirof, this is snperstitioun vnmeit for the Kirk of Christ, and dangerous for the pepole, and thair∣fore oght to be remoued.

❧ THE XII. PRO. ••It is consonant to Gods word to pray for the dead. 12

❧ If that be consonant vnto Gods word or conuenient vnto the Scripteur, quhilk ather from ignorance of the bene∣fites of Christ hes followit, or fra vnbeleef or incredulitie hes procedit: or fra an humane affectioun hes cumit halelie disteu¦lit hauing but the name of charitie, the prayers for the deade ar then to be halden agreable to Gods word. Bot seing in the blood of Christ our sinnes ar waschin away. Be it far from vs, that so ignorant of this benefeit we suld be ••r s•• increduteuis in esteming that the prayers of men may mair awaill then the mereits of Christ, or that we sould think God to be so inhu∣mane that he wald haue payment estet the obligatioun is rent I mene, that he hes forgeuin vs in Christ our debt & not the punischemen thairof, quhilk rather the Papeists teaches sould be remouit be••praye••s of men, ringing of Bellis, offring of sil∣uer, and to be extenuat through passing vnto pilgramagis.

AD. This is prouin by the ••. buik of the Macah. the 〈◊〉〈◊〉. chap, quh••irin it is said yet it is an haly and hailsome prayer to pray for the deid that they may be 〈◊〉〈◊〉 from thair sinnes,

AN. Bot quhat autoritie suld be geuin to that buik, it is e∣uident by the hinmest verse of the saming, qnhairin the autor crauis pardoun quhair he failleth, nath••r is the haly spreit to be aseryuit vnto it,* 1.37 quhilk the authour ascryuis vnto his awin diligence, for in it thair are many contrarieties. First as con∣cerning the death of Antiochus. Seing in the 1. buik, & 6. cha It is writtin that he dyit of a fewer. In the 2. & 1. ch. it is said that he was slaine in spuilʒeing the Kirk of Nanea. & in the 9 chap. of that same buik, it is writtin he was strukkin miracu∣louslie be the hand of God in the montains. Bot in the 1. buk it is said he dyit in Babylon. the ʒeir of his death in the 1. buk & 6. chap. after the grecian calculatioun is. 149. In the 2. & 1. chap. 148. Lykewayis Lysias gouernour of Eupators armie maid peace with Iudas Machabeus, vnto quhome Antiochus Eupator (sone to antiochus the tyran aboue specifiit.) wrytes concerning that mater. the ʒeirs of the dait of the letters are 148, ather then most Eupator be haldin King before his fa∣thers death, quhilk is maist fals, as in the 9. chap. it may apear or els Antiochus dyit not the 149,* 1.38 ʒeir of the Grecians, quh∣ilk is contrair vnto the 6. chap. of the 1. buik.

AD. Albeit perchance the books of the Mach. war not ••as••uit in the Synagog of the Iewes a •• canons ʒit S, Aug witnesseth that the Kirk of God ••asauit them as cano••i••.

AN, I deny not Hammiltoun that in them ar not thingis conteined profitabill for edificatioun, Bot I affyrme that they war not writtin, that our faith suld be established vpon them on that thay may serue for confirmatioun of doctreine, or to haue flow it from the haly spreit. For the Spreit of God neuer vsis in the scripteur to be suppliant vnto men, and for his im∣perfectioun to beg pardoun at thair hand., for nathing ought to be impute to the Halie Gaist, quhilk becommeth not the grit Maiestie of God. And althoght that S. Augu. approueth ••hem ʒit he dois not also laitlie, bot rather with twa prouisio•• admits them. First if that thay be soberlie red, nixt warlie hard. Bot sa conditionarlie he pronunces not of the rest of the canonicall scripteurs. Ʒea GREGORI•• him selfe in the

19. booke, vpon the 17, chap. of Iob, testifies that thay war•• not canonicall.

AD. S Paul also affirmes this, that quhair he sayis they that buy de vpon Christ trayle hay or stu••bill salb•• sa••it hot as by the fyre quhilk place can not be vnder••tande of the fyre of hell because fra it thair is na redemptioun.

AN. A far soght, obscure, and confusd probatioun, and na∣thing pertinent to the purpose. For rather he confirmes pur∣gatorie, that is ignotum per ignotious: then directlie prouis the prayers for the dead. Neuertheles I sall indeuour my selfe to answer vnto that quhilk inderectlie is obiectit. Be the fyre is vnderstand the tryall of the halie Gaist, be the Stubil & Hay courious and vnprofitabill doctreine, quhilk be the fyre, that is, be the halie Spreit salbe tryit, be the quhilks mens inuenti∣ons and traditions with vnprofitabill doctreine not groundit vpon the word of God salbe consumed. Bot seing vpon this place be falslie builds Purgatorie, I am glad that it is bigged vpon hay and stubbil, that in our age now the fyre of God being kindlit, it is all burnt away,

AD. And ••ortulia•• counts the prayers for the deap amangs the tra••latio•••• obser•••• in the Kirk in his age.

AN. If this autoritie of Tertulian be thee alledged be tre•• thou dois maliciouslie, falslie, and wickedlie, wraist the Scrip∣teur of God in confirmation of that quhilk is not writtin, bot as an vncerten traditioun rasauit. Vnto S. Aug. thou dois ar•• grit iniurie, that wald hane him establish thy errour, althoght he prayit for his Mother MONICA. quhairin he erred by an•• luising affectioun and humane compassioun towards hir. for he him self in his euch. ad laurent. 67. chap. in an worde he slokkins purgatorie and condems the prayers for the deade. saying, Qui hoc credunt sunt et catholici qui humana quad•• beneuolentia mihi falli videntur, tha quha beleuis Purgatory for to be, ar not only Herityks hou also catholyks, qu••a be an humaine beneuolence appeirs vnto me, to be deceauit, and after he subioynes,* 1.39 post enim hanc vitam, nullus est peniten∣tius locus. Efter our Sauls be desoluit from our bodyes, thair is na place of repentance. This also is confirmit by ••erom say¦ing ••e kna••e that in this world we can not be helpit an of a∣nother

ather with prayars or with counsalls b••t efter we be once befoir the iudgement sait of Christ, nather Io•• DANIEL nor NOACH, be abil to pray for any bodie, but euerie man fall beir his awin burden. I might vse many vther autorities for the confirmatioun of ••his mater, but thir I thinke are suf∣ficient.

❧ THE XIII. PROPOSITIOVN. In the Sacrament of the Altar vnder the forme of bread and wine the bodie and blood of Christ is reallie and substancially co••teaned.

AD. This conclusioun is confirmit ••e thrie Euangelists, quha testifies that Christ i•• his latter supper said ••ak eat this is my bodie quhilk fall he geuin for ʒow, the quhilk words are so cleir and euident that no ••••n can doubt vnles he wald giue mair credence vnto his awin sense and iudgement nor to Christs infallabill words.

AN. I answer with S•• Hierome that the Euangell standeth not in the words of the scripteur but in the meaning,* 1.40 for gif in sic wechtie maters, we wald pretex the simplicitie of words Christ then suld be ane Lambe, an Porte, an Way, the trewe Wine, and an husband man, Quhilk forme of speaking onlye is figuratyue.

AD. Iustinus the marty••e to Antonimis saith that euin as we beleiue Christ had fl••sch and blood so we oght uo beleue that breacnd wine quhilk he con••ecrat was chan¦ged in his fleshe end blood.

AN. I answer that thir words are misticallie and sacramen∣tallie to be vnderstand, for in that secound apologie, he pro∣ueth against y^e heretiks be y^e sacramēt of the eucharist Christ for to haue had verry body and verry fleshe, and not phanta∣stik as they did think, in this maner, if Christ had neuer tre••e flesh this Sacraments suld be false, seing they neuer culd repre¦sent nor signifie that thing quhilk was neuer extant. Bot I wald not thou assumed him for ane patroun of ʒour transub∣stantiatioun, quhen he teachis in that saming apologie the bread and wine efter consecratioun to be changed in our bo∣die and nurisch the saming, quhilk plainelie Ireneus aprouis saying by the bread and Cup quhilk ar the sacraments of the ••odie and blood of Christ, ex quibusa••getur et consistir car ••is nostraesubstantia, of the quhilk the substance of our flesh

and of his precious blood ne••er institute be him nor obseruit in his kirk, les nor thou wild willingly close the eyes of thy cōscience against the treu••h. Bot I knaw thy stubbernes, that althogh good reasons may mak the acknawledge the veritie, ʒit thou rather will consent with ʒour superstitious mesmon∣gars, nor say treuth with the veritie now.* 1.41

AD This conclusioun is prouin because Christ has callit himself a Priest for euer ef¦ter the ordour of Melchisadek: we reid in the book of Genesies that Melchisadek offred bread and wine thairfor Christ being presigurat be Melchisadek of necessitie man hau anelyke maner of sacrifice to w••ttrubl••die.

AN This confusd reasoun is saxtymes repeted be ʒow, bot fa oft to answer, it w••ld be countit superfluous, thairfoir I wil contract the sume of all in an forme that I may derectlie an∣swer thair vnto.* 1.42 The figure of Melchisadek behouit in veri∣ritie to be accomplishe•• in Christs preisthood. Bot Melchisa∣dek offred to God the Father bread and Wyne. Thairfoir it behouit Christ not onlie to offer that, bot that the veritie of the figure might be performit in his body and blood also. I admit the propositioun, and denyis the assumptioun, because that in the Epistle to the Ebrewes many conferences and dy¦uers collations ar maid of Melchisadeks preisthod & of Christ quhairin na mention is maid of bread and Wine.* 1.43 To be short y^e figure of Melchisadeks preisthood dois consist in tha things quhilks ar not comon with Arons preisthood; bot the offring of bread and wine, was dayly in the sacrifice of Aaron, thair∣foir Christs preisthood rather suld be after the ordour of Arō nor Melchisadeks, if the offring of bread and Wine ware the principall things in Christs preisthood.* 1.44 Bot all this contro∣uersy floweth from the ignorance of the Ebrew word, for in the 14 of Gene it is writin, that after Abraham returnit from the battel with his souldiers being werie, Melchisadek quha was King causit bread & wine be broght furth quhairby A∣braham and his armie micht bene refreschit. The same King also being hie Priest blissit him the error of our aduersar con¦sisteth in this word (broght furth) quhilk be sum is exponit obtulit, bot wrang and be vthers as be Iero. pro••ulit, and be

vthers, educi fecit, causeth bread & wine to be brocht furh to refresche the stomaks of the wearie souldiers, quhilk he did lyberallie being King, and being hie Priest deuotelie he gaue him his benedictioun.

AD. Of this we collect that tha quha lawbours to abolich the sacrifice of Christs body and blood in the messe ar blasphemous against Christ and his eternall preisthood after the ordour of Melchisadek.

AN, I affirme bold••y that that quha imbraces sic horrible prophanatioun of Gods glorie, dois defile their soule with I∣dolatrie, and sa far as thay may, not only puts Christ to shame & approbre, bot also dois him crucesie. For inrespect if the sacrifice be iterat, Christ must be crucifyet, quhilk was bot on & singulair sacrifice. For S. Paul writing to the ••brews 6 ch. witnesseth, that nane can be offrit except him that dieth.

❧ THE XV. PRO. ••It is contrarius & repugnant to the custom of the primittu•• Kirk to institut & cōmand any publict f••sting on Sonday & to ma•• bankets on Fryday.

AD. This is prouin be Tertulian quhan he wrytis of the constitutioun of the Kirk, saying we hald it as a sacriledge to command any fasting on Sonday.

AN. Since by the scriptur y^• art not able to confirme this, we are not constranit to obey mens inuentions, for Tertulian in that same place saith, it is altogether vnlaufull that vpon y^• Sonday in worshipping God, to fal vpon our knees the con∣trair quhairof notwithstanding his autoritie, is rasauit be al chri¦stians, & thairfoir we may als easily reiect this superstitloun in fasting vpon the Fryday,* 1.45 as not kneling vpon the Sonday, & ʒit he wryts vther wais in his buik contra PSYC. saying we mā hencfurth fast w^tout cōpulsion, of fre will not be comandimēt of this new disceplin, acording as euery mā sal se time & place

AD. Epipha, sha••s that Aerius was condēnit as a herityk becaus he eats flesh on fryday

AN. I think that the probation of this, is, t••at thy asser••iō most suffice for autoritie, shaw me the place, & I will pr••pare the an ansuer,* 1.46 alwaies to satisfy y^• present I ask of the as S ••y. writing to Pomp. against the Epistle of Ste. frō whence haue we this tradition? ••hither cumith it frō the autority of y^e Lord or of the Euangel, or els fra the cōmandiments & Epistilles of the Apostles? yairfor if it ather be cōmandit in y^e ••uāgel or cō••enit in the acts or epi. of y^• Apostils, let ••s keip y^e same tradi••iō

AD.* 1.47 S, Aug, saith qu••osomes fa••••eth vpon the ••onday selanders the hall Kirk.

AN. Bot he after his awin maner modestli•• tra••ellit to re∣duce all sic abusis to the fundatioun of the scripteur, that h•• reprouis not si•• superstitioun s••ueirly, he randers the ressoun in his 119. epist. to casulanu•• in the quhilk he writs concer∣ning thame that absteanit from flesh. Si de hac re meam sen∣te t••m quaeras, eteni•• huiusmodi multa propter nonul••arum v••l sanctarum vel turbulentarū personarum scandala, liberius improbare non audeo. that is, if on this mater my sentence zo requyre. surely si•• many things for the sclander of halie and trubilsum persons, frelie I dar not improue, and efter hend in that samin epistil. Ego in Euangilicis & Apostolicis literis a∣nimo reuoluens video preceptum esse ieuinium quibus autem diebus oportet ieiunare, et quibus non opor••eat non inuenio esse definitum. I reuoluing in my mynd do fynd that in th•• letters of the Euangell and Apostils fasting to be commandit. bot I fynd not determined and appointed by the command of the Lord or of y^e Apostils, quhat day we must fast, & quhat day we must not fast.

AD. Of this conclusioun is manifest that the Ministers instituting thair publict fa•••• vp••d ••onday & making thair banquet•• vpon Fryday, ar ••ot only selaudrous to the hail•• k••rk bot also followis the firsteps of the Manicheans & vther condemned herityks.

AN. Thou hes begunne with blasphemyis as posessed with foolishnes, & endith with iniuries as bereft of wisdome. I ap∣peale thee (blasphemous mouth) to thy awin conscience, if thou hes by reportevnderstuid of anie; or being present, had knauledge, that they maid bankets on any day: bot euer sharpely and vehementlie to haue improuit the same. To the matter.* 1.48 First I ansuer with Pape Stephanus & conforme to his command, quhairof the tennour is this. If syndrie of our predicess••urs haue done certen thinges, quhilk at that tyme might weil haue bene done without hurt, quhilks afterward are turned vnto errour and to superstitioun:* 1.49 let them be dist∣royit and abolished by the successeurs. Secoundly according to this re••l •• confes that the Kirk in hatred of the Manicheās (quha wald bring in perpetual fasting vpon Sonday as a law,)

and in detestatioun of vther heretyks, thoght it na•• wayis ex∣pedient ••o fast vpon Sonday fearing that thairby men sould haue f••llin in the Manicheans errour, Bot now that cause is remouit, and the errour als weill by our fathers as by vs pre∣sently condemned, & altogether the memorie thair of bury∣it. N••ther do we appoint our fasting vpon the Sounday as any•• way agreable with them, bot as a maner indifferent of it self, and maist conuenient for the estair and necessitie of o••r time,* 1.50 seing na vther day the people can be sa commodiously gathe∣red to ioyne th••ir prayers with fasting. Nather do we mak a∣ny l•••• of it, bot quhen sic extraordinar dangers appeares, as requyris extraordinar humiliatioun. And to concluid the ma∣ter in few termes & mair expreslie seing that fasting is apoin∣tit for prayer. and vpon the Sounday na man will denye bot we may pray: thair is na cause then quhy we may not vse that, and vpon the Sounday, to steare vs vp to mair feruent prayer. The Lord of his mercie geu•• vs his grace, that baith vpon Soundaye and vther dayis, we may so fast & praye, that our flesche being huimlbit befoir God by vnfeinʒeit faith & earnest prayer, W•• may obtene mercie at the hand of our God, through I••SVS CHRIST our Lord and Saluiour. To quhome be al honour Praise and glory warld w^t out end AMEN.

❧ Imprentit at EDINBVRGH be ROBERT LE••PREVVICK, dwelling at the NETHERBOVV.

Notes

• * 1.1

  Cyp lib 2. cp. 3.
• * 1.2

  〈◊〉〈◊〉 14 •• 16.
• * 1.3

  Ioh. 14.
• * 1.4

  Isai. ••.
• * 1.5

  M••••. ••.
• * 1.6

  Mat. 10.
• * 1.7

  ••. Augu. devn•• ••ccl••.
• * 1.8

  Chrisi••••. 4 in Is••i∣am.
• * 1.9

  S. Augu. epist. ••65
• * 1.10

  De v••it ••••cl. ••••.
• * 1.11

  M••••t. 1••
• * 1.12

  8. Co••. 1.
• * 1.13

  Chrisist. 55. s••p••r Hieto in Mar. •• Augu. tractat 12••, sup. Ioh••.
• * 1.14

  〈◊〉〈◊〉. 1••.
• * 1.15

  Euse. lib. 5. cap. 4.
• * 1.16

  ••••p lib. •• ••pist. 1••
• * 1.17

  〈◊〉〈◊〉 C••l. 4. b••ik 7 〈…〉〈…〉
• * 1.18

  ••reg. 〈◊〉〈◊〉 his 4 〈◊〉〈◊〉 & 10.••••.
• * 1.19

  Greg. l•• his 7 〈◊〉〈◊〉 & 10 ••••.
• * 1.20

  Iob. 4•• Iob. 5.
• * 1.21

  Gene. 4••.
• * 1.22

  Aug. lib. ••. cap. 8, 〈…〉〈…〉.
• * 1.23

  P••••. 2 ••p •• ••••••p.
• * 1.24

  A••, 14••
• * 1.25

  〈…〉〈…〉 cap. 8
• * 1.26

  Ba••••l, h••. de 40. Ma••••. S lhere. con vigi.
• * 1.27

  Lib, 2. 〈◊〉〈◊〉 2••. co••. cr••fo••••••
• * 1.28

  Oirge li••. con ••••. se••.
• * 1.29

  NOTE
• * 1.30

  NOTE
• * 1.31

  9 Augu. in 〈…〉〈…〉 11•• 〈◊〉〈◊〉.
• * 1.32

  NOTE
• * 1.33

  Num. ••1.
• * 1.34

  •• Au. ••ib ••. de cu•• 〈◊〉〈◊〉
• * 1.35

  NOT••
• * 1.36

  NOTE
• * 1.37

  NOT••
• * 1.38

  Aug. lib. 18. ••••.3•• de ciuit. dei
• * 1.39

  〈…〉〈…〉
• * 1.40

  I••r. vpon 1. Galla.
• * 1.41

  〈◊〉〈◊〉. 14.
• * 1.42

  OBIEC¦TIOVN
• * 1.43

  ANS.
• * 1.44

  NOTE
• * 1.45

  Te•• •• psych.
• * 1.46

  NOT••
• * 1.47

  〈…〉〈…〉
• * 1.48

  Di••••. 61, qu••a san∣••onia.
• * 1.49

  NOTE
• * 1.50

  NOTE