<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2009-10-19</DATE>
<RESPSTMT>
<NAME>Alexis Jakobson</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>*Proofed title page(s).
*Reviewed structure.
*Checked division-marking material at heads and feet of divisions (HEADS,  CLOSER, OPENER, ARGUMENT, EPIGRAPH, SIGNED, BYLINE, etc.).  
*Added TYPEs to DIVs in order to validate. 
*Checked for N=""s. 
*Checked ^s. 
*Checked placement and completeness of PBs. 
*Checked for foreign, damage and missing-page GAPs, #, --.  
*Checked for LBs, startqs / endqs, q;s, &abque;s, ABBRs and Qs. 
*Checked for FIGUREs and decorated initials.
*Checked proofsheets and made corrections found there.  
*Corrected <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">s and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word">s etc. 
*Converted <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">s to GAP DESC="illegible" RESP="[vendor name]".
*Revalidated. </ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="B00239">
<STC T="S">15074</STC>
<BIBNO T="oclc">52633312</BIBNO>
<VID>174733</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<PB REF="1" MS="y">
<P>Heir followeth the coppie of the re&s;&s;oning which was betuix the Abbote of Cro&s;raguell and Iohn Knox, in Mayboill concerning the ma&s;&s;e, in the yeare of God, a thou&s;and fiue hundreth thre &s;coir and two yeares.</P>
<Q><BIBL>Apocalips. xxij.</BIBL>
For I prote&s;t vnto euerie man that heareth the wordes of the prophecie of this boke: If any ma~ &s;hall adde vnto the&s;e thinges, God &s;hall adde vnto him the plagues, that are written in this boke.</Q>
<P>Imprinted at Edinburgh by Robert Lekpreuik, and are to be &s;olde at his hous, at the nether bow.</P>
<P>Cum priuilegio.</P>
<P>1563.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>Iohn Knox vnto the reader, wi&s;heth grace mercie and peace, from God the Fa|ther, and from our Lorde Ie&s;us Chri&s;te: with the &s;pirit of righteous iudgement. &leaf;</HEAD>
<P>_AFter that the Prophet I&s;ayas in great ve|hemencie, had rebuked the vanitie of I|dolles, and Idolaters as in the 40.<NOTE PLACE="marg">I&s;a. 40 and 41.</NOTE> and 41. chapters, of his prophecie doeth ap|pear, at la&s;t he bur&s;teth forth in the&s;e wor|des. Let them bring forth there Gods (&s;aeth he) that they may &s;haw vnto vs thinges that are to come, or let them declare vnto vs thinges that haue bene done before. &amp;c. Shaw thinges that are to come, that we may vnder&s;ta~d you to be Gods, let you do ether good or euill, that we may declare it. By which wordes, the Prophet doeth as it were in mockage, prouoke Idolaters, and the Idoles to produce for them &s;elues, &s;ome euident te&s;timonies by the which me~ might be a&s;&s;ured, that in them was power, and that there religion had approbation of God. which when they could not do, he is bold to prononce this &s;en|tence: Behold ye are of nothing,<NOTE PLACE="marg">I&s;a. 41.</NOTE> and your making is of nothing, abomination hath cho&s;en you. In which wor|des the Prophet damneth, bothe the Idoles, &amp; the Ido|laters. The Idoles, becau&s;e they can declare nothing to proue any power or wertue to be in them, why they &s;ho|uld be wor&s;hipped as Gods. And the Idolaters, becau&s;e from Gods month they could bring no a&s;&s;urance of there addulterat and v&s;urped religion. If this rea&s;oning of the Prophet, had &s;ufficient &s;trength in his aige, to &s;haw the vanitie of the Idoles, and the phrenetick fooli&s;hnes of &s;uche as wor&s;hipped them: then may the godlie this day mo&s;te a&s;&s;uredly conclude again&s;t the great Idole pre|&s;ented by the Papi&s;tes to be wor&s;hipped in there ma&s;&s;e, and again&s;t the patrons of the &s;ame: that it and they are
<PB REF="3">
vaine, fooli&s;h, odious, and abominable before God. It, becau&s;e it hath mo makers then euer had the Idoles a|monge&s;t the Gentiles: and yet hath no greater power, then they had. Albeit it hath bene wor&s;hipped as God him &s;elf. And they becau&s;e, they wor&s;hipped there owne imagination, and the workman&s;hip of there own ha~des, without any a&s;&s;ura~ce of God or of his word. If any think that I &s;peak more liberally, then I am able to proue, let him con&s;ider what makers the Idoles of the Gentiles had, and what makers the God of bread hath. And then let the power of bothe be co~pared, and let me be rebuked, if I &s;peak not the treuth. The Prophet in di&s;cription of there vanities, maketh the&s;e gries. The earth bringeth forth the tree, it groweth by moi&s;tour, and natural wack|nes, it is cutted doun by the hand of the hew <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t. A parte thereof is burnt, a parte &s;pent in v&s;es nece&s;&s;arie to man, an other parte cho&s;en to be made an Idole. This is for|med to the licknes of man or woman, and then &s;et vp and wor&s;hipped as a God. All the&s;e and &s;ome mo, &s;hall we find to a&s;&s;i&s;t &amp; concurre in the making of this great God of bread. The wheat is &s;owen and nouri&s;hed in the earth, rain, dew, and heat bring it to maturitie. The reaper or &s;cherer cutteth it doune, the carte or fled, drawen by hors or &s;ome other bea&s;t, draweth it to the barne, or to the barn&yogh;aird. The ta&s;ker, or the foot of the ox tradeth it out. The fan deliuereth it from the chaff. The millar, and the mil&s;tones by the help of wind or watter, maketh it to be meall. The &s;mith maketh the yrnes, that giues to that God, his lenth and breaid, licknes and form. The fyne &s;ub&s;tance of that God is nether wood, gold, nor &s;iluer, but watter &amp; meal made i~ maner of a dra~mock. And then mu&s;t the workmen take good hede to there hand. For if the fyre be to hote, that Gods &s;kin mu&s;t be burnt, if the yrnes be euill dight, his face wilbe blecked, if in making the roundnes, the ring be broken, then mu&s;t an oher of his fellowes, receaue that honor to be made a God, and the cra&s;ed or cracked mi&s;erable caik, that ones was i~ hope to be made a God, mu&s;t be giuen to a babby to play him withall. And yet is not all the danger pa&s;t, for if there be not an anoynted prei&s;t to play his parte aright, all the formar artificers haue lo&s;t there laboure, for without him that God can not be made: yea, if he haue not inten|tion to co~&s;ecrate, the fa&s;hioned God remaueth bread, and
<PB REF="3">
&s;o the blind people committ Idolatrie.</P>
<P>The&s;e are the artificers and workmen that trauell in making of this God: I think as many in nomber, as the Prophet reciteth to haue trauelled in making of the Ido|les. And if the power of bothe &s;halbe compared, I think they &s;halbe found in all thinges equall, except that the God of bread is &s;ubiect vnto mo dangers then were the Idoles of the Gentilles. Men made them. Men make it. They were deaf and dum, it can not &s;peak, hear nor &s;ee. Brieflie in infirmitie, they wholie aggre, except that (as I haue &s;aid) the poore God of bread is mo&s;te mi&s;erable of all other Idoles. For according to there matter whereof they are made, they will remaine without corruptio~ ma|ny yeares. But within one year, that God will putrifie, &amp; then he mu&s;t be burnt. They can abyde the vehemen|cie of the wind, fro&s;t, rain, or &s;now. But the wind will blow that God to the &s;ea, the rain or the &s;now wil make it dagh again, yea, which is mo&s;t of all to be feared, that God is a pray (if he be not wel kept) to rattes and mi&s;e. For they will de&s;yre no better denner then white rounde Gods ynew. But o then what becometh of Chri&s;tes na|tural bodie? by myrackle, it flies to the heauen againe, if the papi&s;ts teach treulie, for how &s;one &s;oeuer the mou&s;e takes hold, &s;o &s;one flieth Chri&s;t away &amp; letteth hir gnow the bread. A bold and pui&s;&s;ant mou&s;e, but a feble and mi|&s;erable God? Yet wold I a&s;k a que&s;tion, whether hath the prei&s;t or the mou&s;e greater power? by his wordes it is made a God, by hir teith it cea&s;eth to be a God. Let them aui&s;e, and then an&s;wer. If any think that I oght not to mock, that which the world &s;o long hath hol|den, and great Princes yet holde in &s;o great venerati|on. I an&s;wer, that not onelie I, but al&s;o all godlie oght not onelie to mock, but al&s;o to cur&s;e and dete&s;t, what&s;oe|uer is not God, and yet v&s;urpeth the name, power, and honor of God. And al&s;o that we oght bothe to mock, gain &s;ay, and abhorr, all religio~ obtruded to the people, with|out a&s;&s;urance of God &amp; his word, hauing nether re&s;pect, to antiquitie, to multitude, to authoritie, nor e&s;timatio~, of them that mantean the &s;ame. The Idoles of the Gen|tiles were more ancient, then is the Idole in the ma&s;&s;e. There wor&s;hippers, manteners, and patrons, were mo in multitude, greater in authoritie, and more excellent before the world, then euer was any that bowed to that
<PB REF="4">
Idole.<NOTE PLACE="marg">I&s;a. 4<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></NOTE> And yet feared not the Prophet I&s;ayas to mock and ie&s;t them, yea, &s;harplie to rebuke them, in the&s;e wor|des. They are dung backward with &s;hame, they &s;halbe a&s;hamed, who&s;oeuer tru&s;teth in a grauen ymage, and that &s;ay to the molten ymage,<NOTE PLACE="marg">I&s;a. 44.</NOTE> ye are our Gods. All the makers of graue~ ymages are vaine, there plea&s;ing thing+es &s;hall not proffet them. For they them&s;elues are wit|ne&s;&s;es, to there Idoles, that they nether &s;e, nor vnder&s;ta~d any thing, and therefore they &s;halbe a&s;hamed, who then (&s;ayeth he) &s;hall forge a God? or a molten ymage that profiteth nothing? behold all tho&s;e that are of the fellow|&s;hip thereof &s;halbe confounded, for the workmen them &s;elues are men, let them all be gathered together, and &s;tand vp, yet they &s;hall feare and be confou~ded together. And when he hath fully painted forth there vanitie, he concludeth. They haue not vnder&s;tand, for God hath &s;hut vp there eyes,<NOTE PLACE="marg">Blind|nes and indura|tion is Gods iu&s;t pu|ni&s;hme~t for Ido|laters.</NOTE> that they can not &s;ee, and hartes, that they can not vnder&s;tand, none con&s;idereth in his hart, I haue brunt half of it, euen in the fyre, and haue baken bread al&s;o vpon the coalles thereof I haue ro&s;ted fle&s;he &amp; earen it, and &s;hall I make the re&s;idew thereof an abomi|nation, &s;hall I bow to the &s;tock of a tree? &amp;c. Thus, I &s;ay, we &s;ee, how that the Prophet doeth triumph again&s;t the Idolaters, in mocking of there madnes, and painti~g forth of there vanitie. Who then can iu&s;tlie be offended again&s;t me or any other albeit by all meanes po&s;&s;ible, we let the blind world &s;ee, the vanitie of that Idole? con&s;i|dering that by it, hath the glorie of God bene more ob|&s;cured, then euer it was by any Idole in the earth. For to none was neuer ab&s;olutlie giuen,<NOTE PLACE="marg">Let the Papi&s;ts con&s;ider</NOTE> the name, nature, pow|er, and honor of God, but to that Idole allone. If any think that the Scriptures of God giue vnto them patro|cinie, ether to beleue Chri&s;tes naturall body to be there, after the wordes of con&s;ecration (as they cal them) ether yet to beleue that Chri&s;t Ie&s;us, in his la&s;t Supper, did offer vnto God his Father his body and blood, vnder the formes of bread and wine, he is mi&s;erablie deceaued, for the Scripture maketh no mention, of conuer&s;ion or tran&s;ub&s;tanciation of bread in Chri&s;tes naturall bodie, but witne&s;&s;eth that bread remaneth bread, yea eue~, when the faithfull receaue the &s;ame,<NOTE PLACE="marg">1. Cor 10</NOTE> as the Apo&s;tle affirmeth in the&s;e wordes. The bread that we break, is it not the co~|munication of Chri&s;tes bodie? the cup of bli&s;&s;ing which
<PB REF="4">
we bli&s;&s;e, is it not the co~munion of the blood of Chri&s;t<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> we many, are one bread, and one body, becau&s;e we are all partakers of one bread. And after he &s;ayeth,<NOTE PLACE="marg">1. Cor. 11.</NOTE> as of<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> as ye &s;hall eat of this bread, and drink of this cup, ye &s;hew the Lordes death till he come. Let therefore, a man try him|&s;elf and &s;o let him eat of this bread, and drink of this <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> &amp;c. By the&s;e wordes we may clearlie vnder&s;tand, what iudgement the Apo&s;tle had of the &s;ub&s;ta~ce of that Sacra|ment, euen in the verie action of the &s;ame. And as tou|ching that fooli&s;h opinion, that Chri&s;t Ie&s;us did offer his body vnto God his Father, vnder the formes of bread &amp; wine. &amp;c. (which the Papi&s;tes make the ground of there ma&s;&s;e) what &s;uffrage that euer it hath by man, of God, nor of his word, it hath none.<NOTE PLACE="marg">Ioh. 3.</NOTE> The Scripture dooth wit|nes that God the Father gaue his Sone vnto the world, that the world might be &s;aued by him, and that Ie&s;us Chri&s;t did offer him &s;elf ones vnto God,<NOTE PLACE="marg">Heb. 10 and 9.</NOTE> for the de&s;tructio~ of &s;inne, and for to take away the &s;innes of many, but that euer he did offer him &s;elf vnder the formes of bread and wine (as the Papi&s;tes alledge) the holy Go&s;te doeth no where make mention. And therefore the faithfull not onely may reiect it as the dreame and inuention of man, but al&s;o are bou~d to abhor &amp; dete&s;t it as a doctrine broght in by Satan, to deceaue &s;uche as delyte not in the veritie of God, to who&s;e <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> and voice are the faithfull onely <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ou<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">. M. Quintyne that great patron of the ma&s;&s;e, in this &s;ub&s;equent conference,<NOTE PLACE="marg">Mai&s;ter Quinty+nes affir+matiue.</NOTE> a<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">ieds for the probation of his affirmatiue, Chri&s;t Ie&s;us did offer (&s;ayeth he) vnto God his Father, in his la&s;t Supper his body and blood, vnder the formes of bread and wine. &amp;c. For the probation hereof, I &s;ay he adduces the fact of Melchi&s;edec that broght forth bread and wine.<NOTE PLACE="marg">Gen. 14.</NOTE> &amp;c. But how &s;one he is a&s;hamed thereof and how vn|able he is to proue that which he alledgeth to be mo&s;te e|a&s;ie to be prouen, the diligent reader may e&s;<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y. For per|ceauing him &s;elf unable euer to proue,<NOTE PLACE="marg">Luk the re&s;&s;onig of the thrid day.</NOTE> that ether Chri&s;te Ie&s;us or yet Melchi&s;edec, did make any &s;uche oblation, as he &amp; the fond Papi&s;tes do imagine. He ri~neth &s;traight to his fortres &amp; &s;hameles &s;chift. O &s;ayeth M. Quintyne, I haue hurt my own cau&s;e, I was caried away with zeal &amp;c. It apperteaned not vnto me to proue any thing, but to defend my artickles as they are written. If M. O.
<PB REF="5">
and his collat<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ralles will re&s;olue me an dout, then will I giue my iudgement, whether he oght to proue, or to de|fend onely. My dout is this, whether are M. Quintynes artickles nece&s;&s;arie to be beleued to Saluatio~, or are they &s;uche as without danger of damnation, we may dout of them? If we may dout of them and not offend God, then a&s;&s;uredly I think that M. Quintyne may hold them for treuth, til that the fal&s;head of them be manife&s;tly declared. But if they be &s;uche as we are bound to beleue as a treuth of God, and an doctrine nece&s;&s;arie to Saluation, then is M. Quintyne bound to &s;haw to vs that God hath pro|nonced them, and not man. which if he be not able to do, and that in plaine and expre&s;&s;ed wordes, then mu&s;t we reiect them as deceauable,<NOTE PLACE="marg">Ioh. 10.</NOTE> &amp; fals, accordi~g as we be taucht by our mai&s;ter Chri&s;t Ie&s;us &s;aying: My &s;heip heare my voice, but a &s;tranger they will not heare. If M. Q. will not be reputed an fals Prophet, &amp; one that teacheth lies in the name of God, and &s;o expone him &s;elf to Gods here di&s;plea&s;ure, he may propone no doctrine to the Church of God, the a&s;&s;urance whereof, he bringeth not from the mouth of God. If M. Q. were brawling in the &s;cooles, or bragging of knowledge amo~ge&s;t the Philo&s;ophers, I wold pacientlie abyde, that he &s;hould affirme as many paradoxes, as plea&s;eth him. But in the Church of God to affirme that God hath &s;poken, when God hath not &s;po|ken, or done that which he is not able to proue, by his plaine word, that he hath done, &s;o to do (I &s;ay) is alto|gether intollerable, and therefore let M. Q. &s;earche the Scriptures, for the probation of his affirmatiue, or els I will cry als loud as I can, that he hath lo&s;t his cau&s;e, and is conuicted an manife&s;t lear: in that he hath affirmed Ie|&s;us to haue done that, which no Scripture doeth wit|nes, that he hath done. Let all men therefore that will not follow lies, dete&s;t the ma&s;&s;e, till that it find a ground within the booke of God, as I am a&s;&s;ured it neuer &s;hall. And that &s;hall the reader more ea|&s;ylie perceaue, by this confe|rence that followeth.</P>
<P>Read and then iudge.</P>
<P>&rindx; &cross; &lindx;</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="5">
<LETTER LANG="eng">
<HEAD>The abbotes fir&s;t letter.</HEAD>
<BYLINE>M. Quintyne.</BYLINE>
<P>_IOhn Knox I am informed, that &amp;c ar cum in this cuntrie, to fe<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> di&s;putatio~, and in &s;pecial to mak<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">pugnation to certane artickles quh<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> war pronun|ced and reheir&s;ed be me to my &s;tock, in Kirko&s;|wald on &s;onday la&s;t wes (treulie I will not re|fu&s;e di&s;putation with &yogh;ow) bot mai&s;t <GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">n&s;tlie &amp; effectuou&s;lie couatis the &s;a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">in, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> it may be to ye glorie of God, and tryall of ye treath, lyke as I haif, ye re&s;t of ye mini&s;ters, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">uhilk h<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">s bene heir, and culd haifna<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e. Quhair <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ore gif<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t pleis &yogh;ow this day viij dayes in <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ay hous of Mayboi<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> &yogh;e pleis, prouidand alwayes thair be na com<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">|cation pa&s;&s;and xii<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">vj or xx on ather &s;yde, quhil<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> is ane &s;ufficient nomber: to beir witnes be<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">uir vs, I &s;al enter in re&s;toring with &yogh;ow, and God willing fall defend ye &s;aides artickles be ye ma|nife&s;t word of God, and all gude re&s;&s;on, as <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> a<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> writtin, and in &s;pecial ye artickle concern<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> ye me&s;&s;e. &YOGH;e &s;albe &s;ure &yogh;e <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> re&s;&s;aif na im<GAP DESC="illegible" RESP="pdcc" EXTENT="5 letters"> of me, nor <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">a<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> that me p<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">nis, nor na<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">y <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> of mole&s;t<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tio<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> in w<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">d <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">or work, bot familiar, formall, and <GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">ll re&s;toring; and think not y<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> this is done for <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">i<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ng of tyme; <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> be re&s;&s;one I am <GAP DESC="illegible" RESP="pdcc" EXTENT="4 letters">eit and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> be my Lord of Co&s;|<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">is, in name and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> of the coun&s;el, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> or any other <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> his re|turning
<PB REF="6">
in the cuntrie, quhais command I haif promi&s;t to obey, nottheles and he cum not betuix and the &s;aid day, I &s;all di&s;charge my promis to him with diligence, quhairthrouch &yogh;e, and all v|thers may &s;e how de&s;yrous I am that ye treuth cum to ane tryall but drifting of tyme. Als &yogh;e may be &s;ure that I am verray de&s;yrous to haif my Lord of Ca<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">llis (as my cheif and brother &s;one) and vthers my brether &amp; freindes, quhom of I haif charge, to be auditors, quhairthrow gif it pleis God thay micht haif proffet of our re&s;&s;o|ning, and gif &yogh;e pleis to accept this condicion, &s;end me &yogh;our promes vnder &yogh;our hand writ, and I &s;all &s;end &yogh;ow the fore&s;aid artickles to awi&s;e on, to this day viii dayes, and in the meine time &yogh;e may prouide to be auditors &s;ic as &yogh;e pleis, co~|forme to the nomber aboue <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">heir&s;ed, and I the lyke, and gif &yogh;e will nawi&s;e enter in re&s;&s;oning without co~uocation of &s;tra~gers, the haill warld may &s;e, it is <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ot per<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">rbario~, tumultuation, and cummer that &yogh;e &s;eik, vnder the pretence of the trew &s;etting furth of Goddes word, and glo<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e, and this I certifie &yogh;ow, I will not enter in di&s;|putation with &yogh;ow, gif &yogh;e eu<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> with co~uocation, for I wil nawi&s;e be the in&s;trument of di&s;corde,<NOTE PLACE="marg">The an|&s;wer thereof was &s;e~d. But my lord ma+id no re|ply.</NOTE> a<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> als it is not nece&s;&s;ar &amp;c <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">m with conuoca|tion of &s;trangers, <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> &yogh;e ha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> my Lord of Camilis pro<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">e qu<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> to &yogh;ow, and all the <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e&s;t wi<GAP DESC="illegible" RESP="pdcc" EXTENT="4 letters"> Ca<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">tick, and in ye <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ines <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ne &yogh;e pleis to <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> confu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ation of yo<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> <GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">gi&s;me qu<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> I <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> and to &yogh;ow with the L<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">d of <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> el<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">e<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, and gif ye <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word">
<PB N="7" REF="6">
the &s;amin weill, &yogh;e ar mair able to mak impug|nation to myne. Of thir heides I require &yogh;our an&s;wer in writ, with this herat with diligence quhaitthrow I may &s;end away to my Lord of Ca&s;&s;illis as &s;aid is. And &s;a fair &yogh;e weill, of Cro&s;|raguell this Sonday, the &s;er<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> of September.</P>
<CLOSER><SIGNED>Crofraguell</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<HEAD> the an&s;wer to the abbotes fir&s;t lettter.</HEAD>
<BYLINE>Iohn Knox.</BYLINE>
<P>_THe treuth is, that the cau&s;e of my co~|ming in the&s;e partes <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> not of pur|po&s;e to &s;eak di&s;putation, but &s;implie to propone vnto the people Ie&s;us Chri&s;t <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">cu&s;&s;ed, to be the onelie Sauiour of the world, and to teach further, what are the fruites that God requireth of the members of his dear &s;one. &amp;c. But heauing that ye had in oppen audience proclamed bla&s;phemous artickles, making pro|mes to giue further declaratio~ of certane of the~, this la&s;t Sonday, lykewi&s;e in oppen a&s;&s;emblie, I could not but of con&s;cience, offer my &s;elf to be your aduer&s;at in that <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ace. And this far for the cau&s;e of my co~ming &yogh;e&s;terday to k<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ho&s; wai<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</P>
<P><PB REF="7">That ye haue required di&s;putation of the mi|ni&s;ters (of whome &s;ome are yet pre&s;ent) &amp; could haue none, I hardlie beleue it, the contrary be|ing a&s;&s;ured to me by diuers of hone&s;t report.</P>
<P>That ye offer vnto me familiar, formall, and gentill rea&s;oning with my whole hart I accept the condition. For a&s;&s;uredlie my Lord (&s;o I &s;tyle you by rea&s;on of blood and not of office) chiding &amp; brawling I vtterlie abhor, but that ye require it to be &s;ecrete, I nether &s;e iu&s;t cau&s;e why that ye &s;hould require it, nether yet good re&s;on why that I &s;hould grant it. Yf ye feare tumult asye pretex, that is more to be feared where many of euill mynd haue a few quiet and peceable men in there danger, then where a iu&s;t multitud may gain&s;t and violence, if it be offered. Of my Lord of Ca&s;&s;illes promes, I nothing dout as touch|ing my owne per&s;on, for I &s;tand in the protec|tion of the Almightie, to whom I render hartly thankes, when his mercie and power boweth the hartes of men, to a&s;&s;i&s;t the cau&s;e of the iu&s;t.</P>
<P>But I wonder with what con&s;cience ye can require priuat conference of tho&s;e artickles that ye haue publicklie proponed? Ye haue infected the eares of the &s;imple? Ye haue wounded the hartes of the godlie, and ye haue &s;poken bla&s;phe|mie in oppen audience. Let your owne con&s;ci|ence now be iudge, if we be bound to an&s;wer you in the audience of 20. or 40. of whom the one half are alreadie per&s;uaded in the treuth, &amp; the other perchance &s;o addicted to your error, that they will not be content, that light be cal|led
<PB REF="7">
light, and darcknes, darcknes. Yf ye be a pa&s;tor as ye brag your &s;elf to be, ye oght to haue re&s;pect to your whole flock, yea, to the in&s;truc|tion of all tho&s;e, that are offended at your bla&s;|phemies. But now to grant vnto you, more the~ rea&s;on, I am content of the greate&s;t nomber ap|pointed by you, prouided fir&s;t that the place be. S. Iohnes kirk in Air, which is a place more conuenient then any hous in Mayboill. Seco~|darlie, that Noters and Scribes be appointed faithfully to take and commit to rege&s;ter, in op|pen audience, bothe your rea&s;ones, and myne, that &s;o we may a&s;wea<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> auoid confu&s;ion &amp; vaine repeticion in &s;peaking as forclos the diuer&s;itie of rumors, which may ari&s;e by rea&s;on of obliuion, what hath bene &s;poke~ by ather partie. The day by you required. I can not kepe, by rea&s;on of my formar promes made to the mai&s;ter of Maxwel, and vnto the Churches of Niddi&s;dall, and Gal|loway. But if ye wil &s;end vnto me, your artick|les before the 15. of this in&s;tant, I &s;hal appoint the day, which by the grace of God I &s;hal not faill. Yf ye &s;end your artickles to the baillies of Air, it &s;halbe &s;ufficient di&s;charge for you. And thus crauing your an&s;wer, I hartlie de&s;ire God if his good plea&s;ure be, &s;o to molifie your hart, that ye may prefer his eternal treuth, conteined and expre&s;&s;ed in his holy word, to your own pre|conceaued opinion. From Air this 7. of Sep|tember. 1562. in hai&s;t.</P>
<CLOSER><SIGNED>Youres to command in all godlines. Iohn Knox</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<PB REF="8">
<HEAD>the abbotes &s;econd letter, whereunto an&s;wer is made brieflie to euerie head of the &s;ame.</HEAD>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>_IOhn Knox I re&s;&s;aned your writing, this monu~day the &s;euint of Septem|ber, and con&s;idered the heides thairof, and fir&s;t quhair &yogh;e &s;ay, &yogh;our cu~ming in this cuntrie, was not to &s;eik di&s;putation, but &s;implie to propone vnto the people, Ie&s;us Chri&s;t crucified, to be the onely Sauiour of the warld, prai&s;e be to God, that was na newingis in this cuntrie, or &yogh;e war borne.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I greatlie dout, if euer Chri&s;t Ie&s;us wes treu|lie preached, by a papi&s;ticall prelat or monk.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Secondlie, quhair &yogh;e alledge that I proclamed in oppen audience bla&s;phemous artickles (he is ane euill iudge that condemnis or he knowes) than had bene tyme to &yogh;ow to haif called them bla&s;phemous, quhen &yogh;e had &s;ene them, red them, and &s;ufficientlie confutated them.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I had hard them, and thereof I feared not to pronunce them &s;uche as they are.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Thridly, quhair &yogh;e alledge that I promi&s;t decla|ration of the &s;aides artickles, on Sunday la&s;t
<PB REF="8">
was, my promes was (as my hand writ will te&s;tifie) to do the &s;amin, &abpro;uidand alwayes yair had bene na conuocation of &s;trangers, quhair|throw tumultuation and cu~mer micht follow, and &s;wa was I exonered of my promes, in that, &yogh;e come thair conuoied with v. or vj. &s;coir of &s;trangers.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I lay the night before in Mayboil, accompanied with fewer then tuentie.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Apperantlie mair lyke to &s;eik perturbation and cu~mer, nor the glorie of God. Als I was inhi|beit be my Lord of Ca&s;&s;illis to his returne in the cuntrie, as I wrait to &yogh;ow of before, for auoy|ding of cu~mers. Ferdlie, gif I required di&s;puta|tion of Iohn Villock, and als of mai&s;ter george Hay, gif thay had ocht to &s;ay to ony warkes &s;et furth be me, I report me to the auditor, and als gif thay refu&s;ed or not, to the tyme thay had a|ui&s;ed with the coun&s;ell and the brethren.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Mai&s;ter george Hay offered vnto you di&s;puta|tion but ye fled the barras.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhair to &s;ay &yogh;e can not per<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ai<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">hairfore. I &s;ould de&s;yre <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ere it de&s;putation. Treulie it is not &s;ecreit, that is in the pre&s;ence of al per&s;ones. Quhair &yogh;e &s;ay &yogh;e do<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> not of my Lord of Ca&s;&s;il|lis promes, as <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> your <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> per&s;on. Treu|lie apperanlie &yogh;e refer als lytil <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> his <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">omes as &yogh;e may, con&s;idering &yogh;e <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ome conuoyed with <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ie one nomber of &s;trangers as is aboue reheir&s;ed.
<PB REF="9">
Quhair &yogh;e &s;ay, &yogh;e &s;tand in the protection of the Almichtie, &s;wa dois all gude chri&s;tiane men as &yogh;e, bot apperanlie &yogh;e put als lytil in Gods hand|is as &yogh;e may, that gois accompanied in euerie place, quhair&s;umeuer &yogh;e go with &s;ic multitude, quhidder it be for deuotion, or protection, or ra|ther tumultuatio~ God knawis, for I knaw not.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Ye do well to &s;u&s;pend iudgement.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhair &yogh;e wonder with quhat co~&s;cience I can require priuat conference (treulie I haif mony gude re&s;&s;onis mouand me) fir&s;t to auoid tumul|tuation, perturbation, and cummer.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Your rea&s;ones are as &s;tark to your &s;elfe, as ye think them.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Secondly, that we may haif ane re&s;&s;onable no~|ber that may beir witnes of baith our pairtes, but clamor or tumultuation. Thridly, I am cer|tane gif we cum to the iu&s;t tryall of the treuth, chair man be conference of mony buikes, quhilk can not be done co~modiou&s;ly in publick audie~ce. Attoure it wilbe mair hand&s;um and ea&s;ie for me, nor mi&s;teris not &s;ic crying out, as gif it <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> in oppe~ audience, for gif ye victorie co~&s;i&s;t in clamde, or cryi~g out, I wil quite yow y^e cau&s;e but father pley, and &yogh;it prai&s;e be to God, I may quhi&s;per in &s;ic maner as I wilbe hard &s;ufficientlie in the large&s;t hous in all catrick.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P><PB REF="9">The larger hous, the better for the auditor &amp; me.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhair &yogh;e &s;ay I haif infected the earis of the &s;imple I haif wounded the hartes of the godlie, and I haif &s;poken bla&s;phemie in oppen audie~ce. I meruell how &yogh;e for&yogh;et &yogh;our &s;elf, chidand and railland on this maner.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>The &s;peaking of the treuth is chiding vnto you.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Con&s;idering &yogh;e &s;aid ane lytill afore, &yogh;e did abhor all chiding and railling, bot nature pa&s;&s;is nurtor with &yogh;aw.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I will nether interchange, nature nor nurtor with yow, for all the proffets of Cro&s;raguell.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhairfore I man beir with &yogh;our babline and barking, as dous Preices, hear poweris Ma|ie&s;trates, and mony hundrethes better nor I. Quhair &yogh;e e&s;teme me as ane bragand Pa&s;tor, &s;ay and, that I <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">cht to haif re&s;pect to my haill flock. It is que&s;tion to me gif it de the weill of my flock, to mak oppen di&s;putation in profound my&s;teries concerning the chri&s;tiane religion, but &yogh;it will I not refu&s;e gif ony man will mak im|pugnation, but conuocation of &s;trangers, or tu|multuation, I haif hard of publick di&s;putation in &s;coulis, but not afore <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ne vulgar and rude mul+titude of people.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Ye are not then &s;o weall <GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">ne in the ancient wri|ters as ye brag.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhair &yogh;e de&s;yre me to cum to di&s;pute in S.
<PB REF="10">
Iohnes Kirk of Air, &yogh;e may be &s;ure I will not di&s;pute with &yogh;ow thair,<NOTE PLACE="marg">My lord delytes in ryme without rea&s;on.</NOTE> for mony gude re&s;&s;onis, quhilkis to write, war ouer prolitt, bot gif &yogh;e pleis to conueine according to my fir&s;t writing, I &s;albe readie at all tymes, vpon viii. dayes warning, and &s;all &s;end yow the artickles viij. dayes afore to aui&s;e with. And &s;a fait ye weill. Of Cro&s;raguell with diligence, the famin day and daie. CROSRAGUELL.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>THis letter wes none otherwi&s;e an&s;wered for that tyme, but by appointing vnto him the place, according to his owne de&s;yre, albeit that no rea&s;on could haue required that of me.</P>
</SP>
</LETTER>
<LETTER LANG="eng">
<HEAD>The Earle of Ca&s;&s;ilis letter.</HEAD>
<P>EFter hartlie commendation, for&s;ameklil as I vnder&s;tand thair is ane di&s;putation ap|pointed betuix yow, &amp; the abbote of Cro&s;raguell in Mayboill, the xxviij. of this in&s;tant, to the quhilk I am not willing that ony of myne mak di&s;putation with &yogh;ow, except it cum of &yogh;our oc|ca&s;ion, for I can not vnder&s;tand that ony erudi|tion fall proceid to the auditor of the famin, bot rather contradiction and tumult, the quhilk. I wald &s;ould not be for &yogh;our pairt, lyke as I am willing to cau&s;e the abbote of Cro&s;raguel to di&s;|&s;i&s;t. As to quha&s;aeuer that wil proffer them &s;elf to preach the trew word, conform to the con&s;ue|tude
<PB REF="10">
of the realme, may do the famin without impediment as I wrait to &yogh;ow of before, in ony of my rowmes. And de&s;ires &yogh;ow to write me ane an&s;wer of this writing, and God keip &yogh;ow. Of Sainct Iohnes chapell the xxiij. of Sep|tember. 1562.</P>
<CLOSER><SIGNED>Be &yogh;our gude freind. Ca&s;&s;illis</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<HEAD>the an&s;wer to my Lorde of Ca&s;&s;illis writing.</HEAD>
<BYLINE>Iohn Knox.</BYLINE>
<P>_AFter hartlie commendation, of my &s;eruice vnto your lord&s;hip, your L. letter dated at S. Iohnes chapell the xxiii. of this in&s;tant, receaued I in Vghiltrie the xxv. of the &s;ame. As touching the di&s;putation appointed, the occa&s;ion did pro|cead of the abbote, who in oppen audience of the people, did propone certaine artickles, whereof the mo&s;te part conteane deceauable doctrine, whiche nottheles he promi&s;ed not onely to ex|plaine, but al&s;o to manteane again&s;t any that wold impugne the &s;ame. Whereof I being ad|uerti&s;ed, and &s;o near in the countrie could do no les then offer my &s;elf aduer&s;ary to that doctrine, which I am a&s;&s;ured &s;halbe certaine damnation, to all tho&s;e that without repentance depart this
<PB REF="11">
life, infected with the &s;ame. And vpon that mo|tiue I repared to Kirko&s;wald, where becau&s;e the abbote compered not, I preached, and after the Sermon a &s;eruand of the abbotes pre&s;ented vnto me a letter, conteaning in effect, that as he had required di&s;putation of the other mini&s;ters, &s;o did he of me, and did appoint vnto me, that day eight dayes in Mayboill. My an&s;wer wes, that to di&s;pute I wes hartlie content, but be|cau&s;e I had before appointed y^e mai&s;ter of Max|wel to be in Dumfreis that &s;ame day, I de&s;ired the day to be prolonged, to my returning from Nethe&s;daill. In this meane tyme by letters pa&s;t betuix vs the xxviij. of this in&s;tant is appointed which day be the grace of God I mynd to keap. Nether yet in my iudgement is there any iu&s;t feare of tumult, for the per&s;ones that &s;hall con|uene with me, will promes and keap all quiet|nes, and of your lord&s;hip I nothing dout but ye will take &s;uche ordour with your freindes, that by them there &s;hall no occa&s;ion of trouble be of|fered, and albeit that the erudicion &s;hal not per|chance be &s;uche as the godlie wold de&s;yre, yet I dout not bothe the veritie and the fal&s;head &s;hall appeare in there owne colors, albeit not to all, yet to &s;uche as ether haue eares to hear y^e treuth plainly &s;poken, or eyes to di&s;cerne darcknes from light.<NOTE PLACE="marg">Let the abbote iudge if he had iu&s;t oc|ca&s;io~ to accu&s;e me as he after do|eth.</NOTE> And therefore I wold mo&s;te humblie re|quire of your lord&s;hip, rather to prouoke and en|curage your freind to the &s;aid di&s;putation, then in any maner to &s;tay him, for if your lord&s;hip do co~&s;ider that whil, that he oppenlie preaches one
<PB REF="11">
thing, and we an other, that the hartes of the people are di&s;tract, yea, and inflambed one a|gain&s;t another, your lord&s;hip &s;hould rather feare tumult and trouble to en&s;ew thereof, then of mutuall conference, in the audience of peceable and quiet men. The nomber is not great that is admitted to hear, and therefore trouble is les to be feared. Plea&s;e your lord&s;hip to vnder&s;tand that the veritie oght to be to vs, more deare then our owne liues, and therefore we may not leaue the mantenance of the &s;ame, for feare of that whereof the i&s;hew is in the handes of God, to who&s;e protection I mo&s;te hartlie commit your lord&s;hip. Of Vghiltrie in hai&s;t the &s;ame houre your lord&s;hips letter wes receaued. 1562.</P>
<CLOSER><SIGNED>Yours lord&s;hip is to command in all godlines. Iohn Knox</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<HEAD>the abbotes thrid letter an&s;wered by mouth.</HEAD>
<BYLINE>M. Quintyne.</BYLINE>
<P>_IOhn Knox I per&s;aif the policie v&s;ed be &yogh;ow and vthers, to mak my awin ay my partie. The la&s;t tyme &yogh;e come in this cuntrie,<NOTE PLACE="marg">Brag o<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">t</NOTE> I was per&s;uaded be my Lord of Ca&s;&s;illis not to rancounter &yogh;ow, or
<PB REF="12">
els treulie &yogh;e &s;uld not haif pa&s;&s;ed vnrancou~tered as &yogh;e did, bot &yogh;e &s;albe a&s;&s;ured I &s;al keip day and place in Mayboill according to my writing, and I haif my life, and my feit lou&s;e, notwith&s;tan|ding ony writing that is cumin to me, fra my Lord of Ca&s;&s;illis, therefore keip try&s;t, and excu&s;e &yogh;ow not vpon my Lorde of Ca&s;&s;illis writing, notwith&s;tanding that I knaw it is purche&s;t be &yogh;our policie,<NOTE PLACE="marg">Ye kno|we that, as ye knowe that mel+chi&s;edec offerred bread &amp; wine vn+to God, whiche two ye are ne|uer able to proue</NOTE> to put me to &s;chame, and &yogh;our &s;elf to aduan&s;ment, quhilk &s;all not ly in &yogh;our power, thairfore I a&s;&s;ure &yogh;ow, in cace I &s;ould do the &s;a|min with the hai&s;&s;art of my lyfe, do &yogh;e the lyke without excu&s;e. And &s;a fair &yogh;e weill. Of Cro&s;ra|guell this xxiiij. of September. 1562. Attoure that thair be na conuocation bot conforme to &yogh;our writing, or els thre &s;coir at the mai&s;t, of the quhilkis tuentie to be auditors on ather &s;yde.</P>
<CLOSER><SIGNED>CROSRAGUELL.</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<HEAD>The abbotes fourt letter.</HEAD>
<BYLINE>M. Quintyne.</BYLINE>
<P>IOhn Knox and baiillies of Air, this pre&s;ent is till aduerti&s;e &yogh;ow that I re&s;&s;aued writing and credit with this gentle man, fra my Lord of Ca&s;&s;illis, certifi and me that he will keip day ap|pointed for our di&s;putation, thairfore keip &yogh;our promes, and pretex na ioukrie be my Lorde of Ca&s;&s;illis writing. And this fair &yogh;e weill. Of Cro&s;raguell the xxv. of September. 1562.</P>
<CLOSER><SIGNED>CROSRAGUELL.</SIGNED></CLOSER>
</LETTER>
<LETTER LANG="eng">
<PB REF="12">
<HEAD>The an&s;wer to the abbotes fourt let.</HEAD>
<BYLINE>Iohn Knox.</BYLINE>
<P>TO nether of the&s;e did I an&s;wer otherwi&s;e, then by appointing the day, and promi&s;ing to keap the &s;ame. For I can pacientlie &s;uffer wa~|tone men to &s;peak wanto~lie, con&s;idering that I had &s;ufficientlie an&s;wered my Lord of Ca&s;&s;illis in that behalf.</P>
</LETTER>
<P>SOme other letters are omitted becau&s;e they were of les importance, follow the condict|ons.</P>
<LETTER LANG="eng">
<HEAD>THe day houre, condicions and nomber ag|greid vpon, for the co~ference betuix mai&s;ter Quintyne Kennedy abbote of Cro&s;raguell, and Iohn Knox mini&s;ter at Edinburgh.</HEAD>
<P>The day is the xxviij of September. 1562. The place the Proue&s;tis place of Mayboill, the houre to conuene is at eight houres before none, the day fore&s;aid, the nomber for euerie part &s;hall be fourtie per&s;ones, by there Scribes &amp; learned men, with &s;o many mo as the hous may goodly hold, be the &s;ight of my Lord of Ca&s;&s;illis.</P>
<P>And heirupon, bothe the &s;aid abbote and Iohn Knox are wholylie and fullylie agreed. In wit|nes whereof they haue &s;ub&s;criued the&s;e pre&s;ents with there handes. At Mayboill the xxvij. of September. 1562.</P>
<CLOSER><SIGNED><LIST>
<ITEM>Cro&s;raguell</ITEM>
<ITEM>Iohn Knox</ITEM>
</LIST></SIGNED></CLOSER>
</LETTER>
<P><PB REF="13">_THe nomber receaued within the hous fore&s;aid, and &s;o many be&s;ydes as plea|&s;ed my Lord and his freindes. Iohn Knox addre&s;&s;ed him to make publict prayer, whereat the abbote wes &s;oir offended at the fir&s;t, but whil the &s;aid Iohn wold in no wi&s;e be &s;tayed, he and his gaue audience, which be|ing ended, the abbote &s;aid be my faith it is weil &s;aid. And &s;o after that he had &s;po|ken certane wordes, he comman+ded one of his Scribes to read openly his pro|te&s;tation as fol|loweth.</P>
<P>&rindx; &cross; &lindx;</P>
<Q><PB REF="13"><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="dialogue">
<HEAD>Heir followes the coppie of the re&s;&s;oning quhilk wes betuix the commendator of Cro&s;raguell and Iohn Ki<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> in Mayboile concerning the ma&s;&s;e, in the yeare of God. 1562.</HEAD>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>_PErceauing the great perturbation con+trouer&s;ie and debeate, quhilk is &s;tirred vp laitlie in all Chri&s;ten realmes, for the cau&s;e of religion (honorable auditor) and als be|ing remembred of the terrible &s;e~tence conteined in &s;criptures toward all negligent pa&s;tors in this dangerous tyme. I was con&s;trayned in con&s;cience notwith&s;tanding my great inhabili|tie, as it plea&s;ed God to &s;upport my imperfecti|ones to giue in&s;truction to all tho&s;e co~mitted to my cure, within my Kirk of Kirko&s;wald, how they &s;houlde be able to be enarmed again&s;t all wicked and decetfull preachers quhilk gaes about not knowing quher<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">fra they come, nor by quha<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> ordre. And to the effect that our deirlie-beloued flock micht haue bene the more able to haue bene warre with all fals wicked &amp; vngodly doctrine. Amang other godlie le&s;&s;ones contei|ned in my exhortation I in&s;erit certane catho|lick artickles hauing their warrand of the &s;crip+tures of almighty God, according to y^e doctrine of the halie catholicke Kirk, and burdyned my
<PB REF="14">
con&s;cience in the pre&s;ence of God the &s;aides ar|tickles to be godlie, nece&s;&s;arie and expedient to be beleued by all good chri&s;tiane men.</P>
<P>Iohn Knox vpon &s;onday the aucht day of Sep|tember, came vnto the &s;aid Kirk of Kirko&s;wald, being certefied that I might not be pre&s;ent, and as I was enformed to make impugnatio~ to my &s;aides artickles wherethrough I wrote to him, certifying that I wold affirm the &s;aides artick|les, and in &s;peciall the artickle concerning the ma&s;&s;e again&s;t him or quha&s;oeuer plea&s;es to make impugnation there to vpo~ aucht dayes warning, the place being in any hous of Mayboyle, the nomber tuentie on either &s;yde, without any fur|ther conuocation.</P>
<P>Shortlie we being agreed by writing of the day hour and place, quhilk was the 28. day of this in&s;tant September. I am co~men conforme to my writing to affirme the &s;aides artickles as they are written, beginning at the artickle concerning the ma&s;&s;e. Prote&s;ting alwayes that I come not to di&s;pute any of my artickles as ma|ters of faith &amp; religion di&s;putable, co~&s;idering there is ordre taken alreadie by the Kirk of God (as I wold &s;ay) be the generall councelles, deulie co~uened quhilk repre&s;ents the vniuer&s;al Kirk of almighty God to whom it apperteines to take ordre quhen&s;oeuer que&s;tion ri&s;es for maters con|cerning faith and religion, but according to the doctrine of S. Peter and als S. Paule to ren|der my dett and duetie to all that inquires ther|fore: and after that maner to abyde gentle and
<PB N="2" REF="14">
formall rea&s;oning of all that plea&s;es, as may &s;tand to the glorie of God and the in&s;truction of the auditor. And to the effect fore&s;aid that we may come to formal re&s;&s;oning, as to ward the ar|tickle co~cerning the ma&s;&s;e, I wil ground me v|pon the Scriptures of almightie God, to be my warrand co~forme to my fir&s;t co~firmation, quhlik was gathered vpon the prie&s;thead and oblation of Melchi&s;edec: and was pre&s;entet &yogh;ou in Februare, and as &yogh;it has gotte~ no an&s;wer, not|with&s;tanding that it was of &s;ober quantitie &s;ex|tene or 20 lynes. Wherfore plea&s;e you to receaue this &s;ame confirmation yet as of before for to be the beginning of our formall rea&s;oning, concer|ning the artickle of the ma&s;&s;e in maner as after followes. The P&s;alme&s;t &amp; als the Apo&s;tle S. Paule affirmes our Saluiour to be an prie&s;t for euer, according to the ordure of Melchi&s;edec, quha made oblation and Sacrifice of bread and wine vnto God as the Scripture plainly teach|es vs: now will I rea&s;on on this maner.</P>
<P>Read all the Euangell wha plea&s;es, he &s;all find in no place of the Euangel quhere our Sal|uiour v&s;es the prie&s;thead of Melchi&s;edec, de|claring him &s;elf to be an prie&s;t after the ordor of Melchi&s;edec, but in the latter Supper, quhere he made oblation of his precious body &amp; blude vnder the forme of bread and wine prefigurate by the oblation of Melchi&s;edec: then are we compelled to affirme that our Sauiour made oblation of his bodie &amp; blude in the latter Sup|per or els he was not an prie&s;t according to the
<PB REF="15">
ordor of Melchi&s;edec, quhilk is expres again&s;t the Scripture.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Iohne Knox prote&s;ted that he mght haue the coppie of this formar writting giuen in by my Lord in writ, to an&s;wer therto more fullie, &amp; at greater lea&s;er, which was deliuered vnto him.</P>
</SP>
<SP>
<SPEAKER>Quintene.</SPEAKER>
<P>And in lykemaner, my Lorde prote&s;ted that he might haue place to reply, if he thoght good.</P>
</SP>
</DIV1>
</BODY>
</TEXT></Q>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="writ">
<HEAD>The an&s;wer of Iohn Knox to the Abbottes oration, giuen in by the Abbote before the di&s;putation, in writ.</HEAD>
<BYLINE>Iohn Knox.</BYLINE>
<P>_WHen&s;oeuer it plea&s;eth God of his great mercy, to &s;hew the light and to blow the trompet of his true word vnto the blind &amp; vnthankful world, after darknes and lo~g &s;ilence, it hath the &s;tre~gth to moue and walken not onelie the cho&s;en, but al&s;o the reprobate, but in diuer&s;e maner: for the one it walkeneth, from ignorance, error, &s;uper|&s;ticion, vanitie, and horrible corruption, to walk before there God in knowledge, veritie, true &s;er|uing of his maie&s;tie, and in puritie of life. But the other it walkeneth from there formar <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">iueth, and yet to there further co~demnation. For &s;uche as in the time of darknes did liue as men with|out God, at y^e &s;ound of the trompet, calling them to repentance, addes and ioynes to there format corruption, bla&s;phemie again&s;t God, and again&s;t his eternal veritie. For perceauing that the light
<PB N="3" REF="15">
di&s;couereth there turpitud, and that the trompet wil not &s;uffer them to &s;lepe, as that they did be|fore without open reproche:<NOTE PLACE="marg">I&s;ay. 5.</NOTE> they &s;hame not to call light, darknes: &amp; darknes, light: good, euil: and euil, good. And to bring that to pas, to wit, that the light &s;hine no more, doeth the whole ba~d of &s;uche as oppone them &s;elues to the veritie of God, &s;o earne&s;tlie trauell, that &s;tugardes and effeminat men become actiue and &s;trong Soul|dioures to the Deuil. The exemples hereof are in Scriptures &s;o co~mon that they nead no long rehear&s;al. For what was the e&s;tate of the fals Prophetes and Prea&s;tes in the dayes of I&s;ayas, Ieremie, Ezechiel, Micheas and the re&s;t of the true Prophetes of God.</P>
<P>What care (I &s;ay) they which by ordinarie &s;ucce&s;&s;io~ oght to haue teached the people of God, tooke ouer there charges, the complaintes &amp; at|te&s;tations of the true Prophetes v&s;ed again&s;t them do witnes.<NOTE PLACE="marg">I&s;ay. 56. Read the place.</NOTE> In the which they call them dum dogs, blind watchemen, &s;uche as regarded nothing but ambition, tyarous cheare and lu&s;tes of the fle&s;h.<NOTE PLACE="marg">Ezeh. 34</NOTE></P>
<P>Pa&s;tors that fedd not the flock, but fedd them &s;elues. Finally they terme them,<NOTE PLACE="marg">Iere. 6.</NOTE> men from the mo&s;te to the lea&s;t, giuen to auarcie, apo&s;tattes that had left God, his lawes, &s;tatutes, and ordi|nances, and had laid them &s;elues doun to &s;leape in the middes of corruptio~ out of the which they could not be walkened.</P>
<P>But yet how vigilant and actiue they were to re&s;i&s;t the true Prophetes and the doctrine offred
<PB REF="16">
by them, the Scripture doeth lykwi&s;e te&s;tifie. For then wes I&s;ayas and &s;uche as adheared to his doctrine,<NOTE PLACE="marg">I&s;ay. 8</NOTE> holden as mon&s;ters in the eyes of the proude prea&s;tes,<NOTE PLACE="marg">Iere. 38</NOTE> and of the multitude. Then was Ieremie accu&s;ed of trea&s;on, ca&s;t in pre&s;one, and dampned to death.<NOTE PLACE="marg">1. Re. 22</NOTE> Then wes Micheas o|penly &s;triken vpon the mouth, and briefly then did none of the true Prophetes of God e&s;cape the hatred and cruel per&s;ecutio~ of tho&s;e that cla|med the title and authorie to rule in the Church. The &s;ame may be &s;ene in y^e dayes of Ie&s;us Chri&s;t: for how negligent and careles wes the whole leuiticall ordor (a few excepted) the&s;e wordes of our mai&s;ter Ie&s;us Chri&s;te do witnes.<NOTE PLACE="marg">Mat. 23.</NOTE> wo be vnto you Scribes and Phari&s;es Hipocrites, for ye &s;teak the kingdome of heauen before men: ye your &s;elues do not enter, and &s;uche as wold en|ter ye &s;uffer not. But when the trompet began to blowe in the mouth of Iohn the Bapti&s;t, and when Ie&s;us Chri&s;te began to preache &amp; to make mo di&s;ciples then Iohn did, when Iohn called them progenie of vipers and Ie&s;us Chri&s;te did terme them blinde guides, how careful was the whole rable then?<NOTE PLACE="marg">Ioh. 1.</NOTE> Is ea&s;ie to be e&s;pyed. For then were amba&s;&s;adours &s;end to Iohn to knowe by what authoritie he made &s;uche innouation amo~|ge the people and in the religion of God.<NOTE PLACE="marg">Mat. 15.</NOTE> Then was Chri&s;te Ie&s;us tempted with &s;harpe &amp; &s;ubtil que&s;tions.<NOTE PLACE="marg">Mat. 17.</NOTE> Then was he accu&s;ed for breaking of the tradic&s;o~es of the ancients. Then was he cal+led Beelzebub, And in the end he was procured to be hanged betuex two theues. And by who&s;e
<PB N="4" REF="16">
diligence wes all this broght to pas? wes it not by them who before had abu&s;ed the law? blinded the people, deceaued the &s;imple, and vnder the title and name of God had &s;ett vp the deuil and all abomination to ring ouer men?</P>
<P>For in place of Gods true wor&s;hipping they had erected a market,<NOTE PLACE="marg">Ioh. 2.</NOTE> and filthie merchandri&s;e in the temple of God.</P>
<P>The eiection whereof did &s;o enrage tho&s;e dum dogs that with an bay they began to barke a|gain&s;t Ie&s;us Chri&s;te,<NOTE PLACE="marg">Mat. 21.</NOTE> and his mo&s;te hol&s;ome doc|trine: and that becau&s;e the zeale of that great God, their bellie, did altogether con&s;ume and eat the~ vp. The&s;e thinges we knowe to be mo&s;te true, and therefore we oght not to wo~der albeit the true worde of God reteane the own nature, and that the &s;elf &s;ame thing chance now in our dayes that heretofore hath bene fully performed. As for my &s;elf I nothing dou<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> but the great per|turbation, controuer&s;ie, and debate, la&s;tly &s;tirred vp in all chri&s;ten realmes, for cau&s;e of religion, is the cau&s;e that my Lorde abbote hath be<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e of lait dayes troubled to vnaccu&s;tomed la<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">boures. For if the &s;uper&s;ticion, idolatrie, pride, vaine glo|rie, ambition, vniu&s;t po&s;&s;e&s;&s;ions,<NOTE PLACE="marg">The cau|&s;e why Pa+pi&s;ts ar+<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ow &s;o di+ligent in preachi~g</NOTE> &s;uperfluous rentes and filthy liuing v&s;ed &amp; manteyned here|tofore by &s;uche as clame the name and authoritie of the Church had not bene openly rebuked and a parte therof in di&s;pyte of Sathan &s;upre&s;&s;ed it may be thoght that my Lorde in this his impo|tent age could haue contented him &s;elf with the &s;elf &s;ame ea&s;e and quietnes that in his yonger
<PB REF="17">
age and better habilitie, he enioyed. But now the tro~pet &s;oundeth dampnatio~ to all negligent pa&s;tors, and thereof is my Lorde afrayed, and therefore to di&s;charge his con&s;cience he wil take the paine to in&s;truct his flock, &amp; to warne them to be ware of fals teachers. I wil interprete all to the be&s;t part, if my Lordes eye be &s;ingle, his worke is good. But if the light that appe|reth to be in him,<NOTE PLACE="marg">Mat. 6.</NOTE> and in his &s;ect, be nothing but darcknes, how great &s;hall the darcknes be? my Lorde is a clerk &amp; nedeth no interpreter of &s;uche places of Scripture. Yet for the &s;imple (I &s;ay) that rightlie to teach the flock of Ie&s;us Chri&s;te,<NOTE PLACE="marg">Trew know|ledge is required in a trew preacher</NOTE> requireth right in&s;titucion in Chri&s;tes own doc|trine. For els a zeale without knowledge is no|thing but the cau&s;e of further blindnes. Yea, if the blinde lead the blinde, the ignorant idolater take vpon him to teache the ignorant people of lo~g time broght vp in idolatrie: neither of bothe can e&s;cape condemnation &s;o long as they follow that traine. And therefore it wil nothing vnbur|ding my Lordes con&s;cience albeit that after his negligence and lo~g &s;ile~ce he begin to cry to &s;uche as he tearmes his <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ock, bewar of fals prophetes. For it may be that him &s;elf be one of that no~ber. Yea, perchance the fal&s;e&s;t that they haue harde this hundreth year.<NOTE PLACE="marg">Duet. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></NOTE> For if he be a fals Prophet that teacheth men to follow &s;trange Gods, that prophecies a lie in the name of the Lorde,<NOTE PLACE="marg">Iere. 14</NOTE> and &s;peaketh to the people the diuination and de|ceat of his own hart,<NOTE PLACE="marg">Iere. 18</NOTE> that cau&s;eth the people to erre, and leaue the old pathes, and to walke in
<PB N="5" REF="17">
the pathe of the way that is not troden. That con&s;tantlie &s;ay to them that haue prouoked God to angre. The Lorde heath &s;poken it. Ye &s;hall haue peace. And to all that walk after the lu&s;tes of there own hartes there &s;hal no euil chance vn|to you. &amp;c. If finally,<NOTE PLACE="marg">Iere. 23.</NOTE> they be fals prophetes that be auaricious and &s;tudie for adua~tage, that &s;owe pilloues vnder the arme hoilles of wicked men, and lay &s;inners a &s;leap,<NOTE PLACE="marg">Ezeh. 13.</NOTE> and promes life to them, to whome they oght not to promes it. If the&s;e be fals prophetes (I &s;ay) as the Scripture effirmeth them to be, then &s;tandeth my Lorde abbote in a wonderous perplexitie and &s;uche as beleue him, in no les danger.</P>
<P>For God hath neuer pronunced, &s;uche artickles as my Lorde calleth hol&s;ome doctrine, the chief of them, to wit, the ma&s;&s;e, purgatorie, praying to &s;ainctes, erecting of images &amp; &s;uche other, haue no a&s;&s;urance of Gods worde, but are the meare dreames, &s;tatutes, and inuentions of men, as there particuler examinatio~ (if my Lord plea&s;eth to abyde the tryal) wil more plainlie witnes, &amp; therefore, it is no &s;ufficient a&s;&s;urance to the con|&s;cience of the auditure, that my Lord burden his co~&s;cience, in the pre&s;ence of God that his artick|les be godly, nece&s;&s;ar, &amp; expedient to be beleued. For &s;o haue euer the fals Prophetes done, when they &amp; there doctrine, was impugned. Did not the prophetes and prea&s;ts of Baal affirme there doctrine &amp; religion to be godlie, again&s;t the pro|phet Elias?<NOTE PLACE="marg">1. Reg. 18</NOTE> They did not onely burden there con&s;cience, but al&s;o offred them &s;elues, to &s;uffer
<PB REF="18">
tryal (God him &s;elf being iudge) before y^e King and before the whole people.<NOTE PLACE="marg"><GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">. Ac. 22</NOTE> The &s;elf &s;ame thi~g did the fals prophetes again&s;t Micheas and Ie|remie, and therefore yet againe I &s;ay my Lords con&s;cience (if a blind zeal be worthy of the name of con&s;cience) will neither &s;aue him &s;elf nor o|thers, becau&s;e it is not grounded vpon God, his reueilled wil nor promes. If my Lorde thinketh that the holy catholick Church is &s;ufficient a&s;&s;u|rance for his con&s;cience, let him vnder&s;tand that the &s;ame buckler had the fals prophetes again&s;t Ieremie for they cryed,<NOTE PLACE="marg">Iere. 7.</NOTE> the temple of the Lorde the temple of the Lorde, the temple of the Lord, but as he with one &s;troke did bru&s;t their buckler a &s;onder, &s;aying put not your tru&s;t in leing wor|des: &s;o &s;ay we that how catholick (that is vni|uer&s;al) that euer their Churche hath bene, holy are they neuer able to proue it, neither in lyfe, making of lawes, nor in &s;oundnes of doctrine, as in my an&s;wer giuen by mouth, I haue more pla|nely &s;hewen. It plea&s;eth my Lorde to terme vs, wicked and deceatful preachers, who go about not knowing wherefro we come, nor by what ordoure, &amp; further he feareth not to pronu~ce our doctrine, fals wicked, and vngodlie, for of vs, &amp; our doctrine it is plane that my Lorde ment and meneth.</P>
<P>I an&s;wer that as by Gods worde, we accu&s;e the whole ma&s;&s;e of mannes nature, of corruptio~, and wickednes, &s;o do we not flatter our &s;elues, but willingly confe&s;&s;e our&s;elues &s;o &s;ubiect to cor|ruption and naturall wickednes, that the good
<PB N="6" REF="18">
that we wold do, we do it not, but the euill that we hate, that we do. Yea, we do not deny but that in our liues and outward co~uer&s;ation there be many things bothe worthie of reformation and reprehen&s;ion. But yet if our liues &s;halbe co~|pared with the liues of them, that accu&s;eth vs, be it in general or be it in particular, we doubt not to be iu&s;tified, bothe before, God and man. For how many mini&s;ters this day within &s;cot|land, is my Lorde abbote (ioyning with him the whole rable of the horned Bi&s;choopes) able to co~uict to be adulterers, fornicators, dronckards, blood&s;cheders, opper&s;&s;ors of the poore wedow, fatherles, or &s;tranger, or yet, that do idilly liue vpon y^e &s;weat of other me~nes browes. And how many of them from the hie&s;t to the lowe&s;t, are able to abyde an a&s;&s;y&s;e of y^e forena~ed crimes. And yet &s;hal we be called by the~ wicked and deceatful preachers, euen as if y^e &s;tronge&s;t &amp; mo&s;te co~mune harlot, y^t euer wes knowe~ i~ the bordell, &s;hould &s;cl|ander &amp; reuile an hone&s;t &amp; pudick matro~. But in &s;omwhat mu&s;t the &s;onnes re&s;emble there father.</P>
<P>The deuil as that he is perpetuall enimie to treuth and to ane hone&s;t life, &s;o is he a lear and accu&s;ar of our brethre~, and therefore albeit &s;uche as &s;erue him in idolatrie and all filthines of life, &s;pew out again&s;t vs, there wennome and leis, w^t te&s;timonie of a good con&s;cience, we refer ven|gance to him, to whome it aperteineth, neither yet wold we haue ones opened our mouthes for the defence of our owne innocencie (for God be prai&s;ed, euen before the world it will vtter the
<PB REF="19">
&s;elf, war not that in &s;clandring our liues, they go about, to deface the glorious go&s;pel of Ie&s;us Chri&s;te, whereof it hath plea&s;ed his mercie to make vs mini&s;ters: and in that eace, let them be a&s;&s;ured, that the lies which without &s;hame &amp; a&s;&s;urance, they cau&s;ies womet out again&s;t vs, with &s;hame and double confucion they &s;hal iu&s;t|lie receaue againe in there owne bo&s;omes. If my Lorde abbote alledge, that he accu&s;eth not our liues and external conuer&s;ation, but our doc|trine which he termes fals, wicked, and vngod|lie, we an&s;wer, that as that doeth more greiue vs, nor the &s;clandring of our liues, &s;o doubt we nothing, but that he that made his fauorable &abpro;|mes, to afflicted Ieru&s;alem in the&s;e wordes:</P>
<P><NOTE PLACE="marg">I&s;ay. 14.</NOTE>All in&s;trument that is prepared again&s;t thee, &s;hal not pro&s;per, and euerie toung, that &s;hal ri&s;e again&s;t thee in iudgement, thou &s;halt rightlie conuict and condeme of impietie. We doubt not (I &s;ay) but the &s;ame God, will in this our age, confound the tounges, that oppone them &s;elues to his eternal veritie, which is the grou~d, and a&s;&s;urance of our doctrine. And therefore we nothing feare to &s;ay, that my Lorde in the end &s;hal &s;pead no better (if he continew, in that his irreuerent rayling) then &s;uche as heretofore, haue bla&s;phemed Ie&s;us Chri&s;te, and his eternall veritie, to the which albeit for the pre&s;ent, they wil not be &s;ubiect, and that becau&s;e our per&s;ones and pre&s;ence whome God maketh mini&s;ters of the &s;ame, are contemptible and de&s;py&s;ed, yet in the end, they &s;hal feal, that in rebelling again&s;t
<PB N="7" REF="19">
our admonicions, they were rebellious to the mouth of God, and in defa&s;ing vs, they haue di&s;py&s;ed, the eternal Sonne of God, who of his mercie, hath &s;ent vs, to rebuke there impeitie, and to reduce to knowledge, and vnto the true pa|&s;tor againe, &s;uche, as through blind ignorance, haue followed the inuentions, and dreames of men: and haue &s;oght iu&s;tice, remi&s;&s;ion of &s;innes, and reconciliation with God, by other meanes then by Ie&s;us Chri&s;te, and by true faith in his blood. But of this point, I knowe my Lorde mo&s;te doubtes, To wit, whether God hath &s;ent vs, or not? For my Lorde &s;ayes we go about, not knowing wherefro we come, nor by what ordor, we an&s;wer, that in our con&s;ciences we knowe, and he him &s;elf, wil beare vs record, that we are not &s;ent by that Romane Antichri&s;te, whome he calleth Pope, nor yet from his carnal Cardinal|les, nor dum horned Bi&s;choppes: and thereof we reioy&s;e, Being a&s;&s;ured, that as we are not &s;ent by Chri&s;tes manife&s;t enimie in the earth, &s;o are we &s;ent by Ie&s;us Chri&s;te him &s;elf, and that by &s;uche ordor, as God hath euer kept, from the beginning, when publick corruption entered in the Church, by &s;leuth, and impietie of &s;uche, as of duetie oght to haue fedd the flock, and to haue reteaned the people vnder obedience of God, a&s;|wel in religion, as in life and maners. The ordor of God (I &s;ay) hath bene in &s;uche publick cor|ruptions, to rai&s;e vp &s;imple, and ob&s;cure men, in the beginning of there vocacion, vnknowen to the worlde: to rebuke the manife&s;t defection of
<PB REF="20">
the people from God, to conuict the pa&s;tors of there formar negligence, fleuth, and idolatrie, &amp; to prononce them vnworthie of there offices.</P>
<P><NOTE PLACE="marg">Reg. 17 Iere. 35. Amo. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE>For &s;o was Helias &s;ent in the dayes of Ahab, Ie|remie in the time of corruption, vnder Iehoia|kin, and Zedechias. Amos vnder Ieroboam, and the re&s;t of the Prophets, euerie one in there own tyme, and after the &s;ame ordour hath God ra&s;ed vp i~ the&s;e our dayes, &s;uche me~, as my Lord &amp; his faction termes, Heretikes, Schi&s;matikes Zuinglians, Lutherians, Oecolampadians, &amp; Caluini&s;ts. To proue the Pope, to be an Antichr+i&s;te, his whole glorie in the earth, to be altoge|ther repugnant, to the co~dicion of Chri&s;tes true mini&s;ters. The ma&s;&s;e to be idolatrie, &amp; a ba&s;tard &s;eruice of God, yea more corrupted the~ euer was the Sacrifice in y^e dayes of the Prophetes, whe~ yet they affirmed them to be abominable before God. Purgatorie to be nothing but a pykepurs. The defence of mannes frewill to do good, and auoide euil, to be y^e damned heri&s;ie of Pelagius. The forbidding of mariage to any e&s;tate of men or woman, to be the doctrine of Deuills. And the forbidding of meat for con&s;cience &s;aik, to &abpro;|cead of the &s;ame fontaine. The erecting images in Churches, &amp; in publick places of a&s;&s;embleis, to be again&s;t the expre&s;&s;ed commandement of God. Prayer for the dead, and vnto &s;ainctes, to be work done without faith, and therefore to be &s;inne. Briefly God hath ra&s;ed vp men in the&s;e our dayes, &s;o to di&s;couer the turpitud and filthi|nes of that Babiloniane harlote, that hir werrie
<PB N="8" REF="20">
golden cuppe, in the which hir fornication wes hid before, is become abhominable to all &s;uche, as tru&s;t for the life euerla&s;ting. And they haue further &s;ett &s;o vehement a fyre in the werray ground of hir glorie, that is, in hir v&s;urped au|thoritie, that &s;he and it, are bothe like to burne, to there vttermo&s;te confu&s;ion. My Lorde and his companions feare no &s;uche threatninges. they are but rayling knaues y^t di&s;pytfully &s;peak again&s;t there holy mother the Church. I haue alreadie &s;aid that the Prophetes in there dayes wes euen &s;o rewarded of tho&s;e, that had the &s;ame tytle &amp; dignitie, that now our aduer&s;aries clame. And yet did they not e&s;cape the plagues prono~u|ced, and in the &s;ame confidence &s;tand we, reioy|&s;ing further, that how&s;oeuer they repyne, &s;torme and rage, yet they that are of God, hear vs, kno|we the voice of Ie&s;us Chri&s;te &s;peaking in vs his weak in&s;truments, and do flie from that horri|ble harlote, and from hir filthynes, which is to vs a &s;ufficient a&s;&s;urance that God hath &s;ent vs for the co~fort of his cho&s;en. But my Lorde per|chance requireth miracles, to proue our laugh|full vocation. For &s;o doeth Vinzet procutor for the Papi&s;tes. To bothe I an&s;wer, that a treuth by it &s;elf without myracles, hath &s;ufficient &s;tre~|gth to proue the laughful vocation of the teach|ers thereof, but miracles de&s;titute of treuth, haue efficacie to deceaue, but neuer to bring to God. But this by the grace of God &s;halbe more fully entreated, in the an&s;wer to Vinzetes que|&s;tiones therevpon. And yet one word man I &s;ay
<PB REF="21">
before I make end, to my Lorde, and vnto the re&s;t of the Popes creatures. And it is this? If they will &s;tudie to keap them &s;elues, in credeit &amp; e&s;timation, let them neuer call our vocation in doubt, for we in continent will obiect to them, that from the mo&s;te to the lea&s;t, there is none a|mongs them, laughfully called, to &s;erue within the Church of God. But all co~mit &s;ymonie, all are heretykes, all receaue the &s;pirit of lies, and y^e lepro&s;ie of Gehezi, and finally, being accu&s;ed in there fir&s;t ordination, they neither can giue gra|ce, nor benedictio~ to the people of God, and this by there own law I offer my &s;elf to proue, as e|uidentlie as my Lords Bi&s;chops, abbots, Pri|ors, and the re&s;t of that &s;ect, are able to proue the~ &s;elues, called to eccle&s;ia&s;ticall function (as they terme it) by there fathers bulles, and co~forma|tion of the Pope. I wonder not a lytil, that my Lorde &s;hould alledge, that I wes certified that he might not be pre&s;ent at Kirko&s;wald, the day that fir&s;t I offred my &s;elf to re&s;i&s;t his vaine and bla&s;phemous artickles. I am able to proue that by his promes he had bou~d him&s;elf ofter the~ ones to be pre&s;ent. And al&s;o that by famous gentle men that &s;ame Sonday in the morning he was required either to come and teach according to his promes, and &s;o to &s;uffer his doctrine in audi|ence of &s;uche as he named his owne flock, to be tryed, or els, to come and heare doctrine, &amp; with &s;obrietie and gentilnes, to oppon at his plea&s;ure. The&s;e two heades (I &s;ay) I am able to proue. But that I wes certified, that he could not be
<PB N="9" REF="21">
pre&s;ent. &amp;c. I think it &s;halbe as hard to proue, as to proue that Melchi&s;edec, made Sacrifice of bread, and wine vnto God. But my Lorde &s;hall haue libertie of me, to alledge in &s;uche ca&s;es what plea&s;eth him, &s;o long as his allegation &s;hal not preiudge the veritie, nor giue patrocynie to a lie, in maters of religion. It is not of great impor|tance, whether I was certified, or not, that my Lorde could not be pre&s;ent, as he alledgeth. I pre&s;ented my &s;elf at the day appointed. And that is &s;ome argument, that I greatlie feared not my Lordes pre&s;ence. The letters that haue pa&s;&s;ed betuix vs, together with&s;ome an&s;wers, that I differed, &s;halbe put in regi&s;ter before the di&s;pu|tation. That men may &s;ee, the whole procedings of bothe parties. And this muche by writ, to my Lordes fir&s;t oration giuen in, in writ.</P>
<P>Now followeth my an&s;wer, to the re&s;t, giuen at that &s;ame in&s;tant by mouth.</P>
</DIV1>
</BODY>
</TEXT></Q>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="dialogue">
<SP>
<STAGE>Iohn Knox an&s;wereth by mouth</STAGE>
<P>BEcau&s;e I perceaue, bothe in your prote&s;ta|tion and artickle, that ye di&s;pute not vpon the&s;e maters, as di&s;putable, but as of things al|readie concluded, by the Kirk, general cou~&s;elles, and doctors: I mu&s;t &s;ay &s;omwhat in the begin|ning, how farre I will admit of any of the fore|named.<NOTE PLACE="marg">Ephe. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE> And of the Kirk fir&s;t (I &s;ay) that I ac|knowledge it to be the &s;pous of Chri&s;ts Ie&s;us, builded vpon the foundation of the Apo&s;tles and Prophets: &s;o that into all doctrine, it heareth
<PB REF="22">
the voice of the &s;pous onelie, and an &s;tranger, it will not heare,<NOTE PLACE="marg">Ioh. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">0</NOTE> according to the wordes of our ma&s;ter Chri&s;t Ie&s;us. My &s;hepe heare my voice. &amp;c. And therefore if y^t any multitude, vnder the ti|tle of the Kirk, will obtrude, vnto vs, any doc|trine nece&s;&s;ar to be beleued to our &s;aluation, and bringeth not for the &s;ame, the expres worde of Ie&s;us Chri&s;t, or his Apo&s;tles, &amp;c. men mu&s;t aper|done me, althogh I acknowledge it not to be y^e Kirk of God, for the rea&s;on fore&s;aid. And vnto the generall coun&s;elles, I an&s;wer the &s;ame, to wit, that &s;uche as hath bene gathered duelie &amp; in the name of God, for extirpatio~ of here&s;ies, with my whole harte I do reuerence. Prouided al|wayes, that the doctrine, that they propone to be beleued, haue the approbation of the plaine worde of God, or els with that ancient I mu&s;t &s;ay, that more credit is to be giuen to an man, bringing for him,<NOTE PLACE="marg">Panor|mita.</NOTE> the te&s;timonie of Gods Scrip|tures, then to an generall coun&s;ell, affirming a|ny doctrine without the &s;ame. And as co~cerning the authoritie of the doctors (for whome I prai|&s;e my God, as that I do for all them whome he maketh profitable in&s;trumentes in his kirk) I think my Lorde,<NOTE PLACE="marg">Let the godlie iudge if the&s;e pe|ticions be rea&s;o+nable.</NOTE> will bind me no &s;traiter, then he hath de&s;yred to be bound him &s;elf, that is, that men be not receaued, as God. And therefore with Agu&s;tine I con&s;ent, that what&s;oeuer the doctors propone, and plamly confirme the &s;ame by the euident te&s;timonie of the Scriptures, I am hartlie content to receaue the &s;ame, but els, that it be laughful to me with, Ierome to &s;ay,
<PB N="10" REF="22">
what&s;oeuer is affirmed, without the authoritie of Gods Scriptures, with the &s;ame facilitie it may be reiected, as it is affirmed. And the&s;e thre admitted. So forth I enter in di&s;putation.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Thair ar diuers heides quhair with I am of|fended, willing that the purpo&s;e we come for, may go &s;hortlie to pa&s;&s;e. Thairfore pre&s;entlie I will omitt. And as the occa&s;ion &s;all &s;erue of the doctoures, coun&s;alles and ocht elles, quhilkis ar not expre&s;ly contened in the Scriptures. And this quicklie go to the purpo&s;e.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox</SPEAKER>
<P>Ye are not ignorant (my Lorde) that in euerie di&s;putation, the ground oght &s;o to be laide, that y^e mater di&s;putable, or the que&s;tion, either come vnder an perfite definicion, or els vnder an &s;uf|ficient di&s;cription: and &s;pecially when the que|&s;tion is, De woce &s;implici. As is, Mi&s;&s;a. Yf it ple|a&s;e your Lord&s;chip to defyne the ma&s;&s;e, or yet &s;uf|ficientlie to di&s;criue it, I will take occa&s;ion of y^t, which I think wrong. And if not, then mu&s;t I explaine my minde, what ma&s;&s;e it is, that I in|tend to impung, and haue called idolatrie, not the bli&s;&s;ed in&s;titution of the Lorde Ie&s;us, which he hath co~manded to be v&s;ed in his kirk,<NOTE PLACE="marg">Let men iudge if this be not im|pugnati+on of the papi&s;ti|cal me&s;&s;e</NOTE> to his gaincomi~g, but that which is cropen in, into the kirk vi&s;ible, without all approbation of y^e worde of God. And this ma&s;&s;e, I &s;ay, hath a name, a forme and action, an opinion conceaued of it, and an actor of the &s;ame. And vnto the whole foure I &s;ay, that neither the name, the forme and
<PB REF="23">
action, nor the opinion, nor actor, haue there a&s;&s;urance of Gods plaine worde.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>As to the diffinicion or de&s;cription that I gaif the la&s;t &yogh;eir, I will abyde at it this &yogh;eir, for I am not cu~min in v&s;e of e&s;t, &amp; non e&s;t. And as to y^e ma&s;&s;e that he wil impung, or any mannes ma&s;&s;e, &yogh;ea, and it war the paipes awin me&s;&s;e, I will mantein nathing but Ie&s;us Chri&s;tes me&s;&s;e, co~|forme to my artickle as it is writtin, and diffi|nition contened in my buik, quhilk he hes taine on hand to impung.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>As I can conceaue, my Lordes an&s;wer, con|teineth thre heades, the fir&s;t is, a relation to his booke as conteaning the difinicion of the ma&s;&s;e. The &s;econd a declaration of his Lord&s;chipes co~|&s;tancie.<NOTE PLACE="marg">Let men iudge how fa|uorable the &s;one is vnto the Fa|ther.</NOTE> And the third, an affirmation, that he wil affirme no ma&s;&s;e, but y^e ma&s;&s;e of Ie&s;us Chri&s;t, yea, not if it wer the popes owne ma&s;&s;e. Vnto the fir&s;t I an&s;wer. That I haue not red his Lorde|&s;chipes booke (not excu&s;ing thereintill my own negligence) and therefore it appeareth vnto me, that rather his Lord&s;hip, &s;hould cau&s;e the diffi|nition to be red out of his booke, nor to burden me with the &s;eaking of it. As co~cerning his lord|&s;hipes con&s;tancie, I be&s;eak the eternal God, to make vs all con&s;tant, in his eternal veritie: for incon&s;tancie in the treuth, can not lack infamie, and great danger. But to me it appeareth, that in no wy&s;e it can hurt, the fame, nor con&s;cience of the godlie, to confe&s;&s;e them &s;elues men, who
<PB N="11" REF="23">
bothe may erre, and al&s;o be occation that others erre. And yet, when that the fuller knowledge commeth vnto them, by the &s;pirit of God, no ma~ oght to impute vnto them incon&s;tancie, albeit they retreat there formar error, as in diuers hea|des did that learned Augu&s;tine. But the thride head doeth mo&s;te delite me, to wit, that my lord hath affirmed that he will defend no ma&s;&s;e, but the ma&s;&s;e of the Lorde Ie&s;us:<NOTE PLACE="marg">Note my offer</NOTE> which if his lord|&s;hip will performe (as my good hope is) then I dout not, but we are on the werray point of an chri&s;tiane aggrement. For what&s;oeuer his lord|&s;chip &s;hall proue to me, to be done by the Lorde Ie&s;us, that, without all contradiction, I &s;hall embrace. Prouiding that his lord&s;hip alledge nothing to be done, by Ie&s;us Chri&s;te, which his owne in&s;titution, witne&s;&s;eth not to be done.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I define the me&s;&s;e, as concerning the &s;ub&s;tance, and effect, to be the &s;acrifice and oblation, of the Lordes bodie and blude, geuen and offered by him, in the latter Supper. And takis the Scrip+ture, to my warrand, according to my artickle as it is written. And for the fir&s;t confirmation of the &s;ame, groundes me vpon the &s;acrifice and oblation of Melchi&s;edec. To the &s;econd, I thank Iohn Knox of his pra&s;e and prayer of my con|&s;tancie, and in lyk maner for chri&s;tiane cheriteis &s;aik, pra&s;e God with all my hart, for his indu|retnes and pertinacitie (gif &s;wa be that he be in error) and will wi&s;h him, that he be willed to refu&s;e his pertinacitie, as I &s;all do my co~&s;tancie
<PB REF="24">
gif I be in error. To the thrid, for auoiding of cauillation, I mein that I will defend no me&s;&s;e as concerning the &s;ub&s;tance, in&s;titution &amp; effect, bot that me&s;&s;e onelie, quhilk is in&s;titut be Ie&s;us Chri&s;t.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox</SPEAKER>
<P>Omitting to further con&s;ideration, the an&s;wer to the definition, to the la&s;t two heades I &s;hort|lie an&s;wer, that I prai&s;ed no con&s;tancie, but that which is in the treuth. And as touching my ow|en indurednes, wherewith my Lorde &s;eameth to burden me, I plainlie prote&s;t before God, that if I knew my &s;elf in error, in that cace, or in any other, that concerneth the doctrine of Sal|uation: I &s;hould not be a&s;hamed, publictlie to confe&s;&s;e it. But the la&s;t parte of my Lordes an|&s;wer, appeareth &s;omparte to varie (in my iudge|ment) from his formar affirmation, which I tooke to be, that his lord&s;hip wold defend no|thing in y^e ma&s;&s;e, which he was not able to proue, to be the verray in&s;titution of Ie&s;us Chri&s;te. And therefore, mu&s;t I haue recour&s;e, vnto the formar diui&s;ion of the ma&s;&s;e: which is in name, action, opinion, &amp; actor. And humblie requireth of his lord&s;hip, that he wold &s;ignifie vnto me, if he wold be co~tent to proue the name to be gi|uen by Ie&s;us Chr&s;te:<NOTE PLACE="marg">Note if this be to &s;hoot an pi&s;tollet at the me&s;&s;e.</NOTE> the whole action and cere|monies from beginning, to the end, to be the or|dinance of almightie God. The opinion, which hath bene conceaued, taught, and written of it, for to be aggreable with the Scripturs of God. And finally, if that the actor, hath his a&s;&s;urance
<PB N="12" REF="24">
of God, to do that, which he there publictlie pro|te&s;teth, he doeth.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>As willing that the treuth cum to ane tryall, I will not trifle, bot &s;chortlie geues for an&s;wer.<NOTE PLACE="marg">A &s;hifti~g an&s;wer.</NOTE> I wil begin at the be&s;t fir&s;t, quhilk is y^e &s;ub&s;tance and effect. And as to the ceremonies, actor and name, &s;al defend them abu~dantlie (Godwilling) conform to my artickle quhen I cum thairto.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>The ceremonies v&s;ed in the ma&s;&s;e, and the opi|nion conceaued of the &s;ame, haue bene holden &s;ub&s;tanciall partes thereof,<NOTE PLACE="marg">Let the pape&s;ts an&s;wer if this be trew or not.</NOTE> into the con&s;cience of a great multitude. And therefore, oght the co~|&s;cience of the weak, and infirme, fir&s;t to be deli|uered from that bondage. For what my Lorde affirmeth of the ma&s;&s;e (to wit, that it is a &s;acri|fice) this perchance may be al&s;o alledged to apar|teane to the right in&s;titution of Ie&s;us Chri&s;te, in &s;ome cace, which ones wes woid, bothe of tho&s;e ceremonies, and that damnable opinion.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I am not cumin heir to mantein the opiniones of me~, but to defend y^e in&s;titution of Ie&s;us Chri&s;t, conform to my artickle.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>It appeareh to me yet againe,<NOTE PLACE="marg">This is a dow|ble can|no~ aga|in&s;t the me&s;&s;e.</NOTE> that my Lorde is willing to defend no thing, but the werray in&s;titutio~ of Chri&s;t Ie&s;us. And I haue alreadie affirmed, that neither the name of the ma&s;&s;e, the ceremonies v&s;ed in the &s;ame, the opinion concea|ued of it, neither yet that power, which the ac|tor
<PB REF="25">
v&s;urneth, hath either the in&s;titution or a&s;&s;u|rance of Ie&s;us Chri&s;te.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I am willing to defend my diffinition concer|ning the me&s;&s;e, as I haue diffined it, and takes Goddes word to my warrand,<NOTE PLACE="marg">My lord fled the Barras for the fir&s;t.</NOTE> and as to the ce|remonies actor and all the re&s;t fall defend God willing to be aggreable with Goddes word all throuch abundantlie as tyme and place &s;al &s;erue beginning fir&s;t at the &s;ub&s;tance and effect.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I an&s;wer, that albeit in my iudgement, the con&s;cience of man, oght fir&s;t to haue bene &s;ett at libertie, yet hoping that my Lorde wilbe co~tent, according to his promes, that the name, ceremo|nies, and the re&s;t of the accidents of the ma&s;&s;e &s;uffer the tryal by the worde of God. I am con|tent &s;hortlie to enter in the bodie of the mater.</P>
<P>And de&s;ireth the difinition to be re&s;umed.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P><NOTE PLACE="marg">Let my Lord re|member his pro|mes.</NOTE>I promes, before this honorable auditor, to defend that all co~tened in the action of the me&s;&s;e to be aggreable with Goddes word, prouiding alwayes we gang to the &s;ub&s;tance.</P>
</SP>
<P>The difinition being re&s;umed.</P>
<SP>
<STAGE>Iohn Knox an&s;wered.</STAGE>
<P>Your lord&s;hip is not ignorant, that in euerie difinition, there oght to be, Genus, which I take your lord&s;hip here maketh this term (Sa|crificium) but becau&s;e the term is generall, and in y^e Scriptures of God is diuer&s;ly taken, there|fore, it mu&s;t be broght to a certane kinde. For in
<PB N="13" REF="25">
the Scriptures there be &s;acrifices called EVCHA|RISTICA that is, of thankes giuing. The mor|tification of our bodies, and the obedience that we giue to God, in the &s;ame, is al&s;o called Sa|crifice. Prayer &amp; inuocation of the name of God hath al&s;o the &s;ame name within the Scriptures. Liberalitie toward the poore, is al&s;o &s;o termed. But there is one Sacrifice, which is greate&s;t, and mo&s;te of all, called, Propiciatorium, which is that Sacrifice, whereby, &s;ati&s;faction is made to the iu&s;tice of God, being offended at the &s;in|nes of man. &amp;c. Now I de&s;ire of my Lord that he appoint vnto the ma&s;&s;e, whiche of the&s;e Sa|crifices be&s;t plea&s;eth him.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhat &yogh;e mein be the Sacrifice, Propiciatorium, pre&s;entlie I will not di&s;pute. But I tak the &s;a|crifice vpon the cro<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">, to be the onelie Sacrifice of redemption, and the Sacrifice of the ma&s;&s;e, to be the Sacrifice of co~memoration, of Chri&s;ts death and pa&s;&s;ion.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>So farre as I can conceaue of my Lordes an|&s;wer, he maketh no Sacrifice, Propiciatorie,<NOTE PLACE="marg">Heir are mo can|nons the~ one.</NOTE> in the me&s;&s;e: which is the chiefhead, which I in|tend to impung. For, as for the co~memoration of Chri&s;tes death and pa&s;&s;ion, that I grant, and publictlie do confe&s;&s;e, to be celebrat in the right v&s;e of the Lordes S<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters">pper, which I denie the me&s;&s;e to be.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>It is &yogh;our deutie according to formall procei|ding,
<PB REF="26">
to impung my warrand,<NOTE PLACE="marg">If this be &s;hif|ting or not let men iu|dge.</NOTE> quhilk I haue cho&s;en, to defend my diffinition be, and artickle euen as it is writtin.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Prote&s;ting that this mekle is win, that the Sacrifice of the ma&s;&s;e, being denied by me to be a Sacrifice Propiciatorie for the &s;innes of y^e quick and the dead,<NOTE PLACE="marg">Let men now iud+ge whit|ther the me&s;&s;e gat a wond or not.</NOTE> according to the opinion thereof before conceaued, hath no patron, at this pre&s;e~t: I am content to procede.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I prote&s;t that he hes win nothing of me as &yogh;it, and referres it, to black and quhite, contened in our writing.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I haue openlie denied the ma&s;&s;e to be an Sa|crifice Propiciatorie for the quick.<NOTE PLACE="marg">Note.</NOTE> &amp;c. and the de|fence thereof is denied. And therefore I referre me vnto the &s;ame iudges that my Lorde hath clamed.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>&YOGH;e may deny quhat &yogh;e pleis, for all that &yogh;e de|ny I tak not pre&s;entlie to impung, bot quhair I began thair wil I end,<NOTE PLACE="marg">Shift on</NOTE> that is, to defend y^e me&s;&s;e, conforme to my artickle.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Seing that neither the name, the action, the opinion, nor the actor of the ma&s;&s;e, can be defen|ded for this pre&s;ent, I wold glaidly knowe what I &s;hould impung.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>All aboue rehear&s;ed can be defended, and &s;albe
<PB N="14" REF="26">
defended (Godwilling),<NOTE PLACE="marg">I did no+thing but as my lord comma~|ded</NOTE> and quhair &yogh;e are glaid to knaw, quhat &yogh;e &s;ould impung, apperanlie that &s;ould be na newinges to &yogh;ow, for I certifie &yogh;ow &yogh;e &s;ould impung my warra~d alledged for defence of my diffinition and artickle.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>If be your warrand,<NOTE PLACE="marg">Haue at your gro+und.</NOTE> ye vnder&s;tand the obla|tion made in bread and wine by Melchi&s;edec, I plainly deny, that Melchi&s;edec made any oblati|on or Sacrifice, of bread and wine vnto God, and de&s;ires the text to be iudge.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>It is &yogh;our pairt to impung, and myne to de|fend, for I am the defender, and &s;albe Godwil|ling.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Can I impung more plane, then when I de|nie your ground?</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I &s;ay the denying of the ground is na proper impugnation.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Your lord&s;hips ground is, that Melchi&s;edec is the figure of Chri&s;te, in that,<NOTE PLACE="marg">Let men iudge now if my lords ground for the me&s;&s;e be not &s;ha|ken.</NOTE> that he did offer vnto God bread and wine, and therefore y^t it be|houed Ie&s;us Chri&s;te to offer in his latter &s;upper his bodie and blood, vnder the formes of bread and wine. I an&s;wer to your ground, yet againe, that Melchi&s;edec offered neither bread nor wine vnto God. And therefore it, that ye wold there|upon conclude hath no a&s;&s;urance of your grou~d.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P><PB REF="27">Preue that.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Whether that the probatio~ of a negatiue, &s;hould be deuolued vpon me, e&s;pecially when I haue denied your chief ground, I am content the le|arned iudge.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Moued throuch feruor of the tryall of y^e treuth of Goddes worde, I refu&s;e logik captious ca|uillationis for the pre&s;ent (not perchance for ig|norance) bot y^t we tyne not tyme,<NOTE PLACE="marg">Gather what is &s;poken.</NOTE> to finni&s;h and e&s;tablis our godlie pretence for the ea&s;e and qui|etnes of the con&s;cience of the noble men heir pre|&s;ent.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I haue els prote&s;ted, that I abhor all cauilla|tiones, and yet againe declares vnto your lord|&s;hip, that in my iudgement it is the way mo&s;te &s;uccinct, y^t your lord&s;hip proue your own grou~d, that is, that Melchi&s;edec, offered vnto God bre|ad and wine, which I denie.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I tak the text to be my warrand and ground.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>The text being red, the 14. of Gene&s;is. There is no mentio~ made of any oblation of bread and wine, made by Melchi&s;edec vnto God, but one|lie y^t Melchi&s;edec being King of Salem,<NOTE PLACE="marg">Gen. 14.</NOTE> broght forth bread and wine. And that being Prie&s;t of the mo&s;te hie God, he ble&s;&s;ed Abraham as the text beareth witnes. And therefore I &s;ay that the text, preueth not that any oblation of bread
<PB N="15" REF="27">
and wine, was made vnto God by Melchi&s;edec.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>&YOGH;e do affirm that Melchi&s;edec brocht furth bread and wine. I &s;peir at &yogh;ow to what effect?<NOTE PLACE="marg">Iudge now if my lord &s;hiftes.</NOTE></P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Will ye deuolue vpon me now, the per&s;one of an an&s;werer, &s;eing that ye refu&s;ed your &s;elf of before the &s;ame?</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>This quhilk he calles an&s;wering, is mair &abpro;|perlie to be called impungnation in this cace,<NOTE PLACE="marg">Marck what is confe&s;&s;ed by my lord.</NOTE> in that, finding the text to &s;erue nothing for my pur|po&s;e, is plaine impungnation to my pretence.</P>
<P>And &s;wa are &yogh;e cled rather with the per&s;onage of ane impungnar, nor ane defendar.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Whether that I &s;u&s;teane the per&s;onage of an impungner, or of an defender, I am not bound to an&s;wer, what wes done with the bread and wine, after that it was broght forth. It &s;uffi&s;eth to me for my formar purpo&s;e, that there is no mention made in the text, that bread and wine by Melchi&s;edec was offered vnto God.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>It ryndes to &yogh;ow to preif,<NOTE PLACE="marg">Let the learned Iudge if this be trew.</NOTE> that Melchi&s;edec made no oblation of bread and wine vnto God.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>It &s;uffi&s;eth to me, that in the text there is no mention made that Melchi&s;edec, made any ob|lation of bread and wine vnto God, as ye before alledged, and hath laide for your ground.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P><PB REF="28">I &s;ay the wordes of the text ar plain that Mel|chi&s;edec maid oblation of bread and wine vnto God,<NOTE PLACE="marg">Note if &s;o be.</NOTE> and de&s;ires &yogh;ow to impreue the &s;ame be the text.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>My inprobation is alreadie ledd. For in the text there is no me~tion of oblation of bread and wine made vnto God. And therefore I am con|tent, that the whole world iudge, whether the ground be not &s;ufficientlie inprouen or not.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Melchi&s;edec brocht furth bread and wine, quhilk he did not without cau&s;e, and &yogh;e deny yat he brocht it furth,<NOTE PLACE="marg">Co~&s;ider in what &s;traitnes my lord was now,</NOTE> for the cau&s;e, that I alledge, ergo, for &s;ome other cau&s;e. Quhilk gif &yogh;e wil not, nor can not &s;haw pre&s;entlie, I &s;all do deligence to cau&s;e the pre&s;ent auditor vnder&s;tand cleirly, that he brocht furth bread and wine for the cau&s;e alledged be me. Prouiding that gif &yogh;e will not &s;haw the cau&s;e pre&s;ently, that &yogh;e &s;al haue no pla|ce to &s;haw it heirefter.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I an&s;wer, that he broght forth bread &amp; wine, the text plainly affirmeth, and I haue alreadie granted. But that he made oblatio~ of the &s;ame, becau&s;e the text &abper;porteth it not, I can not gra~t it. As touching the cau&s;e wherefore he broght it for|th (if place &s;hal be giuen to coniectors, and that not grou~ded without great probabilitie, and al&s;o with &s;ufrage of &s;ome of the ancients, to wit, Io|&s;ephus &amp; Chry&s;o&s;tom.) It may be &s;aid that Mel|chi&s;edec being an King, broght forth bread and
<PB N="16" REF="28">
wine, to refre&s;h Abraham and his werie &s;ouldi|ors. And this, for your &s;ati&s;faction of the cau&s;e, why he broght forth bread and wine: euer &s;till &s;ticking vpon the principal grou~d. That becau&s;e no mention is made, that Melchi&s;edec made ob|lation of bread and wine vnto God, I deny it, as of before.</P>
</SP>
</DIV1>
<DIV1 TYPE="dialogue">
<OPENER><DATELINE><DATE>The pennult of September. 1562.</DATE></DATELINE></OPENER>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Of Iohn Knox &s;aying is aboue reheir&s;ed, I con|ceaue twa heides in &s;pecial, the ane is,<NOTE PLACE="marg">This was the beginni|ng of the &s;econd dayes trauell after that my lord had &s;lea|ped.</NOTE> that Mel|chi&s;edec maid na oblation vnto God, dot he did bring furth the bread and wine, to refre&s;h Abra|ham and his companie. I will an&s;wer vnto the &s;aides heides formally, and on this maner. Fir&s;t I wil mak impugnatio~ vnto ye la&s;t heid quhair it is thocht that he did refre&s;h Abraham and his companie. In that the text is manife&s;t in ye con|trar, in &s;a far as the text te&s;tifies, that Abraham and his company war refre&s;hed be the &s;pol&yogh;e of the enimies, and was not refre&s;hed,<NOTE PLACE="marg">Let my Lordes argume~t be noted</NOTE> nor mi&s;tered na refre&s;hing of Melchi&s;edec, quhairfore it is ma|nife&s;t that Melchi&s;edec brocht furth bread and wine vnto ane vther effect, nor to refre&s;h Abra|ham and his companie.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>My formar proue, that Melchi&s;edec, did not offer bread and wine vnto God, &s;tandeth vpon this ground, that the text maketh mention of no maner oblation made there vnto God of bread and wine. And therefore in a mater of &s;o great importance, darre not I affirme oblation to be
<PB REF="29">
made, whill that the holy Gho&s;t kepeth &s;ilence. And now vnto my Lordes argument,<NOTE PLACE="marg">An&s;wer to the formar argume~t</NOTE> fir&s;t, I an&s;wer, that there is no contradiction betuix the&s;e two, Abraham and his company, were re|fre&s;hed of the &s;poolies of there enimies: and A|braham and his company were refre&s;hed of the liberalitie of Melchi&s;edec. And fir&s;t, becau&s;e in the tyme when Abraham and his company re|ceaued there nouri&s;hement of the &s;ub&s;tance of there enimies, they were out of the pre&s;ence of Melchi&s;edec: and not returned vnto there cou~|trie. But albeit that they had bene euen in the pre&s;ence of Melchi&s;edec, yet they might haue bene nouri&s;hed, partlie be his liberalitie, and partlie be there owne proui&s;ion. And thridly be|cau&s;e the text doeth not affirme that Abraham and his, wer nouri&s;hed onely of the &s;poile. I can not admit my Lordes argument.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>For &s;ati&s;faction of the auditoure, and to cum quicklie to the point without drifting of tyme I will refu&s;e rea&s;oning, after &s;coolmaner, and will go &yogh;it to the text, and depend thairupon. And on this maner &s;ayaud (Saif onely that, quhilk the &yogh;ong men hes eatin) I inferr of this text, that it dois appeir, &yogh;e and is manife&s;t, that thair rema|ned mair nor was eitin, be Abraham and his company, for the pre&s;ent.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I do not deny, but there remaned &s;ub&s;tance, which wes neither eatin nor con&s;umed by Abra|ham and his company, but what &s;halbe hereof
<PB N="17" REF="29">
concluded?</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I infer yat not onely thair remaned &s;ub&s;tance, bot thair remaned mekle mair &s;ub&s;tance, nor A|braham and his company was able to con&s;ume, &yogh;ea, and to gif ane great deale away, for quhy, Abraham was victor of foure Kingis, quhair|throuch he obtened ane great &s;pol&yogh;e, &amp; not onely of foure, bot al&s;o he gat the &s;pol&yogh;e of vther fyue, and gat all thair viuers and meat, quhairthrouch it is manife&s;t be ye verray plaine text that Abra|ham and his company, had mekle mair meat nor they war able to con&s;ume, and &s;wa mi&s;tered he nor his company na refre&s;ching of Melchi&s;edec, con&s;idering he and his company was bot ane meine nomber (as I wold &s;ay) thre hundreth &amp; auchtene.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>The victorie of Abraham is in the text &s;peci|fied, as al&s;o the nomber of the Kinges vainque|&s;hed. And that there remaned &s;ub&s;tance, yea, me|kle more then was &s;pent; I do not deny. But this wil not nece&s;&s;arlie conclude, but that Mel|chi&s;edec of his liberalitie broght forth bread and wine, to the purpo&s;e for&s;aid: as be coniecture, is mo&s;te probable. For men of godlines and ciuill hone&s;tie, do not onely &s;haw them &s;elues, liberal in tyme of extreme nece&s;&s;itie, but al&s;o wil declair there beneuolence without great neid, yea, and in greate&s;t aboundance.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Becau&s;e Iohn Knox &s;peakis of &s;ub&s;tance in|differentlie,
<PB REF="30">
I will de&s;ire him to declair his opi|nion, conforme to the text, quhither Abraham and his company, recouered of the nyne Kingis &s;pol&yogh;eis bread and wine, and vther &s;u&s;tenance, quhilk treulie, albeit the text do not proport the &s;ame in plaine wordes, &yogh;it can na man of iudge|ment think vtherwi&s;e, as I can gif many hun|dreth examples in the Scriptures, and ane in &s;peciall, quhair Ie&s;us Chri&s;t our Lorde &s;peakis in his awin prayer, called the Pater no&s;ter, of day|lie bread, quhairinto is to be vnder&s;tand all re|quired vnto the &s;u&s;tentation of man, albeit the text dois not expre&s;ly declair the &s;amin.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I haue &s;poken of &s;ub&s;tance in generall, &s;o in|&s;tructed by the plaine text, which maketh men|tion neither of bread nor wine, in expre&s;&s;ed wor|des, other nor of that which Melchi&s;edec broght forth. And by all apperance, there could not any great &s;tore, of bread and wine be caried back a|gaine, by Abraham and his company, after the victorie of his enimies. For plaine it is, that he broght nothing back, which they before did not carie away (him &s;elf and his company onely ex|cepted) we read that they toke the pray of So|dom and Gomorra, and caried with them the &s;ub&s;tance,<NOTE PLACE="marg">Let this co~iectur &s;erue for an&s;wer to my lords ar|gumemt</NOTE> yea, &amp; the victual, Loth, his &s;ub&s;ta~ce. &amp;c. Now albeit that in the beginning there vic|tualles had bene great, yet being &s;uche a compa|ny as we may iu&s;tlie &s;uppo&s;e them to haue bene: and al&s;o being arriued within there own co&s;tes, it is not appeari~g that great &s;tore wes re&s;erued.
<PB N="18" REF="30">
But how&s;oeuer it be, this mater &s;tanding in co~|iecture, we wil of nece&s;&s;itie conclud no thing, &s;e|ing that the holie Gho&s;t hath not expre&s;&s;ed it. As touching my Lordes allegation, of the daylie bread. &amp;c. I acknowledge with his lord&s;chip that to be the familiar phra&s;e of the Scripture, that vnder the name of bread, is commonly ta|ken all thinges nece&s;&s;ar for the v&s;e of ma~nes bo|die, like as the&s;e, Frange efurienti panem tuum. &amp;c.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Hauand con&s;ideration, that Iohn Knox, wald ca&s;t in ane &s;u&s;picion in the hartes of the honora|ble auditor (&s;aifand his pardone) be continual repeticion of this word coniecture, we wil do as God will giue vs grace, to tak this policie out of the hartes of the auditor, and that by proper di&s;cription of argumentes of inferrence or con|iecture, quhairfore the auditor &s;all con&s;ider, that thair is &s;um conietures and argumentes of in|ferre~ce quhilk nece&s;&s;arlie concludes and follow|es vpon.<NOTE PLACE="marg">Let the learned con&s;ider this pro|per di&s;|cription of coniec+tural ar|gume~ts whiche do nece&s;|&s;arly co~|clude.</NOTE> And arcalled nottheles argumentes of coniecture or inferrence, becau&s;e the ane worde is not the other, nor dois not expre&s;ly conclud the other, as for ane familiar example, Spirat, ergo viuit, as I wald &s;ay, he aindes ergo he liues. Quhairfore I infer that this conference of phra|&s;e, or maner of &s;peach quhair it is &s;aid in the text, al thair victuallis, nece&s;&s;arly inferris breid wine, and all vther thingis expedient to be eatin, co~&s;i|dering thair was great aboundance in the cite|is quhilk war &s;pol&yogh;eit as do this phra&s;e, break vnto the hungrie thy bread, and &s;wa quhat&s;um|euer
<PB REF="31">
may be inferred of the ane phra&s;e, nece&s;&s;ar|lie may be inferred of the vther.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Hitherto I haue trauelled, to make difference betuix that, that man of nece&s;&s;itie is bou~d to be|leue, and that which man may either beleue, or not beleue, without any hurt of con&s;cience.</P>
<P>What God in expre&s;&s;ed wordes and &s;entences, hath committed to vs within the Scriptures &amp; co~manded the &s;ame to be beleued, he requireth of vs that nece&s;&s;arlie we beleue the &s;ame. But where the &s;pirit of God hath keped &s;ilence, and hath not in plaine &s;entences, declared vnto vs the will of God our Father, there may a man &s;u&s;pend his iudgement, without hurt of con&s;ci|ence, yea, and more &s;ure it is, not bouldlie to af|firme, that which is keped clo&s;e, by the wi&s;dome of God: then that we &s;hould ra&s;helie affirme any thing, without the warrand of Gods worde as we are taught by the admonition of Augu&s;tine. As touching y^e diuer&s;itie of arguments. I know bothe the &s;trength of them, that are called Nece&s;|&s;ario Concludentia, and of tho&s;e whiche &s;tand in probabilitie,<NOTE PLACE="marg">The grou~d of fayth is the word of God reuealed</NOTE> which bothe I grant to haue the &s;trength in per&s;ua&s;ion: but the faith of man re|quireth a &s;urer ground, then any argument that can be deduced from nature (to wit) it requireth hearing, and that hearing of the worde of God, according to the doctrine of the Apo&s;tle. Now to my Lordes argument, I &s;ay it doeth not ne|ce&s;&s;arlie conclude, that Abraham and his &s;ouldi|ors broght more reddie meat, &s;uche as bread and
<PB N="19" REF="31">
wine back from there victorie, then they were able to &s;pend, albeit that they caried with them the whole &s;ub&s;tance, yea,<NOTE PLACE="marg">That is the Kin|gs vicu&s;t by Abra+ham</NOTE> the whole victualles of Sodom and Gomorra. &amp;c. Becau&s;e that in the iorney &s;ome might haue bene lo&s;&s;ed, in the iorney no dout but muche wes &s;pent, and in the victorie the re&s;t might haue bene di&s;per&s;ed or lo&s;t. For by all apperance Abraham had &s;mal re&s;pect to bread &amp; wine,<NOTE PLACE="marg">Let the reader aduert.</NOTE> more then to that which might rea&s;onablie &s;u&s;teane him and his company vnto there returne. And thus from coniecture we &s;hal co~tinually pas to co~iecture, onles that my Lord be able to proue, that the text affirmeth in plane wordes, that &s;uche &s;uperflouous aboundance of bread and wine wes broght back, vnto the time that Melchi&s;edec met him (&amp; althogh his Lor|d&s;hip be able &s;o to do as I am a&s;&s;ured no man is able) yet &s;hal alwayes Melchi&s;edec and his libiralitie &s;tand &s;till vnconuicted.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>To meit all the heides co~tened in Iohn Knox, partickle aboue rehear&s;ed, notwith&s;tandinge appearanlie I am con&s;trained to the &s;ame. &YOGH;it alwayes in fauoris of the auditure,<NOTE PLACE="marg">Let the indiffir+e~t iudge</NOTE> I will go &s;chortlie to &s;um &s;peciall heides. And fir&s;t quhair he makes ane meine, that I go by naturall re&s;|&s;onis to per&s;uade, to take the &s;u&s;picion of men iu&s;tly of me in this heid, I &s;ay and do affirme, y^t I haue done not in that cau&s;e as &yogh;it, bot co~forme to the Scriptures althrouch. And quhair Iohn Knox &s;peakis in general of meat, our contention was for bread and wine, quhilk I inferred ne|ce&s;&s;arlie of the text. And de&s;ires him to giue me
<PB REF="32">
ane re&s;&s;on &s;chortlie, grounded vpon the Scrip|ture, quhairfore the phra&s;e alledged be me con|cerning the meat &s;al not include bread and wine a&s;weil as his phra&s;e concerning the bread, be his opinion, without expres Scripture &s;all include all kinde of vther meatis.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>I purge me fir&s;t, that I neither burden my Lorde, with informalitie, neither yet, that his lord&s;hip, trauelleth by naturall rea&s;on onelie, to per&s;uade to man. But becau&s;e the whole &s;tate of the cau&s;e (as I vnder&s;tand) &s;tandeth in this, whether that Abraham and his &s;ouldiors broght back againe, &s;uperfluitie of bread &amp; wine or not, I haue de&s;ired the &s;ame to be prouen by the expre&s;+&s;ed worde. The phra&s;e is not mine onely, but I did aggre with my Lorde,<NOTE PLACE="marg">Let all men iu|dge if this rea|&s;on be not fuf|ficient.</NOTE> bringing in the &s;ame fir&s;t. And now why I think that Abraham, and his, broght no &s;uperfluitie of bread and wine back againe? the rea&s;on is, becau&s;e the text do|eth plainlie affirme, that victualles, be&s;ydes the other &s;ub&s;tance, wes caried away by the enimi|es. But that any victualles, be&s;ydes the &s;ub&s;ta~ce were broght back againe, there is no &s;pecifica|tion.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Becau&s;e I perceaue Iohn Knox, dois not meit the heid of my partickle quhair I do mark the conferrence, betuix the phra&s;es of the Scrip|tures alledged be vs baith: quhairin (efter my iudgement) con&s;i&s;tes the marckis point of the purpo&s;e, I will trauell na further thairin, not|with&s;tanding
<PB N="20" REF="32" MS="y">
that I haue ground of ye Scrip|ture abundantlie. And &s;wa I wil go to ane v|ther heid, to a&s;&s;ure the reader that Melchi&s;edec brocht not furth bread &amp; wine, to refre&s;ch Abra|ham and his company, I wil ground me proper|lie vpon the text, and on this maner. The text &s;ayis, Protulit or proferens, quhilk is in the &s;ingu|lar nomber as, ane, per&s;on bringand furth bread and wine, quhairfore nece&s;&s;arlie it concludes he brocht not furth bread and wine to refre&s;ch ane multitude, as Abraham and his company was, quhllk was not po&s;&s;ible to ane per&s;on to do: but onelie to mak Sacrifice conforme to my begin|ning.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>What I haue an&s;wered, the beneuolent rea|der &s;hall after iudge, to the pre&s;ent coniecture of my Lorde, I an&s;wer that if Melchi&s;edec allone without al co~pany had broght onely furth &s;o mu|che bread &amp; wine, as he wes able goodly to carie, yet &s;hal it not be nece&s;&s;arlie concluded that there|fore he broght it not forth to gratifie Abraham, for an &s;mall portion may oftentymes be thank|full to many, but my Lorde appeareth to &s;hoote at that ground, whiche I haue not laid for my principal. And therefore albeit his lord&s;hip &s;huld win it, yet my formar &s;trength were litle demi|ni&s;hed (in my iudgement) for onles his lord&s;hip, be able to proue by the &abper;taine wordes of the text that the bread and wine wer broght forth to be offered vnto God, my principall ground doeth alwayes abyde. But y^e phra&s;e of the Scripture,
<PB REF="33">
and als the ordinarie manere of &s;peaking, do|eth often tymes attribute to the principall man, that which at his co~mandement, or wil is done, by his &s;eruandes or &s;ubiectes, whereof I offer my &s;elf, to &s;haw in Scriptures, mo te&s;timonies then one, with tyme. And yet this is not my chief ground, but this I &s;peak for explaning of the text.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Of the formar pertickle I mark twa heides in &s;peciall, quhilk dois not onely giue apperance for my pretence, bot plainlie dois conuict, as the godlie and ineffectionat reader may cleirly per|ceaue. The fir&s;t heid is, quhair Iohn Knox dois allege that Melchi&s;edec brocht furth bread and wine,<NOTE PLACE="marg">Co~&s;ider what &s;hi+fts my lord &s;ou|ght.</NOTE> to refre&s;ch Abraham and his werie com|panie, quhilk plainly differis fra his &s;peaking pre&s;ent, &s;ay and that it was to gratifie Abraham and his company, quhairinto thair is &s;ic mani|fe&s;t diffirence as it giues plaine per&s;ua&s;ion, his ground in this heid to be nochtis. Secondly, it is again&s;t the ordur of nature, to think that ony ane man (lat be ane King and ane Prei&s;t) &s;ould bring furth that might gratifie, lat be to refre&s;ch &s;ic ane multitude as, thre hundreth and auch|tene werie per&s;onis.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>What my Lordes iudgement doeth moue in the harts of the auditure, I remitt to there own iudgement, but I plainly affirme: that neither in my worde, nor in my dytment is, there any &s;uch repugnance or diffirence, as iu&s;tlie may conuict
<PB N="21" REF="33">
me to haue an euil ground. For in my formar &s;ayinges, my wordes were, that by probable coniecture, the bread &amp; wine were broght forth by Melchi&s;edec, to refre&s;h Abraham and his we|rie company. I did not affirme,<NOTE PLACE="marg">Note</NOTE> that he and his whole co~panie were thereof wholylie refre&s;hed. And in my latter wordes, I &s;ay, that albeit there had bene no more bread and wine, then Melchi|&s;edec onely broght forth, yet doeth it not thereof nece&s;&s;arlie conclude, y^t the &s;ame were not broght forth, to gratifie Abraham. In which maner of &s;peach, this terme gratifie, doeth nether repung, nor yet differ, from the terme refre&s;h, otherwi&s;e, commonlie doeth in maner of &s;peach Benus and Species, that is to &s;ay, the more generall, and the inferior. For in &s;ofar as Abraham and his com|pany were refre&s;hed by the bread &amp; wine (were it neuer &s;o litle) in &s;ofar doeth he bring it forth, to gratifie him. Prote&s;ting plainly, that vnwil|linglie I am compelled thus to an&s;wer.</P>
<P>And thus endeth the &s;econd dayes trauell, all whole &s;pent to an&s;wer my Lordes &s;hifting.</P>
<P>Whereto he wes moued, becau&s;e he wes not a|ble to proue that Melchi&s;edec offered bread and wine vnto God, as willinglie ones he tooke to proue.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>As dois Iohn Knox, &s;a do I with all my hart, remit me to the iudgemente of the auditor, in this heid: and will not report the heides, of his formar pertickle for auoiding of prolixtnes.</P>
<P>But now will I conclude with ane argument.</P>
</SP>
<STAGE><PB REF="34">And thus beginnes M. Quintyne the thrid day, hauing this argument written in paper which he cau&s;ed to be red.</STAGE>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhat&s;u~euer opinion is conceaued of the Scip|tures of almichtie God, hauand na expres te&s;ti|monie nor apperance of the &s;ame, is alluterlie to be refu&s;ed (as &s;ayis Iohn Knox him &s;elf). Bot &s;wa it is, that Iohn Knox a win opinion, conce|aued or contracted of the Scripture, co~cerning the bringing forth of bread and wine, by Melchi|&s;edec, to refre&s;che or gratifie Abraham and his werie company, is not expre&s;ly contened in the Scripture, nor hes na apperance of the &s;amin: therefore it followis weill, that it is alluterlie be his awin iudgement to be refu&s;ed.</P>
<P>Moued on godlie zeill (honorable auditor) that in this dangerous tyme, the treuth &s;ould cum to tryall, in &s;ic maner, as the con&s;cience of &s;ic, as ar perturbed (&s;afar as lies in oure &s;ober po&s;&s;ibilitie) &s;ould be e&s;table&s;ed, and at quietnes: we &s;et furth certane artickles (as ple&s;ed God to gif vs grace) vnto the quhilkis, Iohn Knox tuik on hand to mak impungnation: &s;pecially to the artickle concerning the me&s;&s;e. Day houre &amp; place beand appointed and ob&s;erued, I come to defe~d my artickles, and in &s;peciall my artickle concer|ning the me&s;&s;e.<NOTE PLACE="marg">Let the blinde&s;t amongs the Pa|pi&s;tes iudge.</NOTE> And according to the &s;amin, tuik me properlie to my warrand, grounded vpone Goddes word: vnto the quhilk warrand, Iohn Knox, as &yogh;it hes maid na impungnation, bot de|&s;yred me to &s;u&s;tene and defend the name, the ac|tor, the ceremonies, the opinion of men co~ceaued
<PB N="22" REF="34">
of the me&s;&s;e, and gif it wes ane Sacrifice Propi|ciatorie. I beand willed, that we &s;chortlie &s;ould go to the ground, and effect, and &s;ub&s;tance of the purpo&s;e quhairfore we come, I &s;tude be my artickle and warrand, as they ar written: not refu&s;and to defend, the heides aboue reheir&s;ed, as tyme and place &s;ould &s;erue. And notwith&s;ta~|ding that I was &s;ufficientlie grounded vpon Gods worde, quhilk I tuik to be my warrand,<NOTE PLACE="marg">Note that my Lorde confe&s;&s;es that he wes per|&s;ewer &amp; that he hes hurt his own cau&s;e.</NOTE> and tuik lykewi&s;e vpon me, farr aboue my ha|bilitie, the place and per&s;onage of ane defender: nottheles throuch occa&s;ion that &s;erued (as work will beir witnes) I was co~&s;trained to tak vpon me the per&s;onage of ane per&s;ewer, farre by my appetit, &yogh;ea, and the weill of my cau&s;e: and als by the opinion of all &s;ic as wald the weill of the &s;amin, moued on godlie zeill (as God be iudge) that the trueth &s;ould cum to a tryal,<NOTE PLACE="marg">Sed &s;ero &s;apiunt Poriges.</NOTE> to the plea|&s;ure of God, and &s;ati&s;faction of the honorable auditor, I beand cled with the per&s;onage of ane impungnar, expres contrar to my mynd, for &s;ic cau&s;es as ar abone reheir&s;ed, I maid impu~g|nation, not be manlie imaginationis, bot be the manife&s;t worde of God. And that thre maner of wayes,<NOTE PLACE="marg">Let your freinds yet iudge</NOTE> fir&s;t to tak away Iohn Knox conceaued opinion, that Melchi&s;edec brocht furth bread &amp; wine, to refre&s;che or gratifie Abraham and his werie company, I called to remembrance, how that the &s;pul&yogh;eis of nyne Kingis, and of certain citeis to, was recouered be Abraham, quhairthr|ouch, he and his company, was &s;ufficientlie re|fre&s;ched, and had yneuch to be refre&s;ched on, &s;wa
<PB REF="35">
that they mi&s;tered not to be refre&s;hed with breid and wine of Melchi&s;edec. Secondlie quhair Io. Knox maid que&s;tion, that they had not bread &amp; wine. I returned againe to the text, to werifie the &s;amin. Quhilk &s;ayes, and all thingis, perte|nand vnto meat. Inferrand that in this phra&s;e, was contened bread and wine, conforme to the phra&s;e of the Scripture, quhair mention is maid onelie of bread, contenand all thingis nece&s;&s;ar for ma~nis &s;u&s;tentacion, he find and this not &s;uffi|cient &s;ati&s;faction. &YOGH;it &yogh;eid I not to ma~nis imagi+nation, bot to the plaine text, and grounded me vpon the wordes of the text &s;ayand. Melchi|&s;edec brocht furth bread and wine. Inferrand, in that it was &s;poke~ in the thrid per&s;on &s;ingular,<NOTE PLACE="marg">How &s;hal that be pro|uen.</NOTE> it was again&s;t the ordoure of nature, to think that ane ma~, &s;ould bring furth (e&s;pecially he that was ane King and ane prei&s;t) to tak that paines to bring furth bread and wine, that micht grati|fie (lat be to refre&s;ch) thre hu~dreth and auchtene men. Seand that inuin&s;ible per&s;uations, proper|lie gathered vpon the text,<NOTE PLACE="marg">But did nor does not &s;o appeir to others.</NOTE> could na wi&s;e bring Iohn Knox, to confe&s;&s;e that thing quhilk appe|red vnto me conforme to the Scriptures of al|michtie God, and all gude re&s;&s;on he &s;ould haue confe&s;&s;ed. Then concluded I with the Scrip|tures,<NOTE PLACE="marg">Nor yet will do to hurt a iu&s;t cau&s;e</NOTE> as I did begin, as my conclu&s;ion wil beir witnes, that he wald haue iu&s;tified his opinion conceiued of the Scripture, co~form to his awin &s;ayingis, be the expres word of God. And of my liberalitie wil grant him &yogh;it, gif he hes any ma|ner of apperance of the &s;amin, notwith&s;tanding he &s;aid to me, he wald not gif me ane hair of his
<PB N="23" REF="35">
heid, gif I &s;ould &s;tand thir &s;euen &yogh;eires.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Prote&s;ting fir&s;t, that I may an&s;wer, in writ, vnto the formar argument (becau&s;e as I per|ceiue it wes before conceiued in writ) I enter in &s;hortlie vnto the long di&s;cour&s;e, made by my Lorde: not willing to an&s;wer euerie part there|of, but onely &s;o muche, as may appear to infirme the iu&s;t cau&s;e. And fir&s;t, where that my Lorde affirmeth, that I haue made no impungnation vnto his lord&s;hips artickle concerning the ma&s;&s;e, I am content, that not onelie this honorable au|dience, but al&s;o the whole earth be iudge, in that point. For I haue plainly denied,<NOTE PLACE="marg">Note,</NOTE> that ether the ma&s;&s;e, hath approbation of the plaine worde of God, ether in name, action, opinion (to witt written of the ma&s;&s;e, taucht of the ma&s;&s;e, and in the con&s;cience of men, conceiued of the ma&s;&s;e) &amp; finally that the actor therof, for his v&s;urped power, hath no greater a&s;&s;urance of Gods wor|de. Which whole heades being denyed to be di&s;|puted, at the pre&s;ent, again&s;t my Lordrs artickle and ground, I did thus rea&s;on: that his lorde|&s;hip wes not able to proue that Chri&s;t Ie&s;us, in his latter Supper did offer his bodie and blood vnto God his Father, vnder the formes of bread and wine. His lorde&s;hip taking for his proue, the alledged Sacrifice of Melchi&s;edec in bread and wine, offered vnto God. I did lykewi&s;e deny, that Melchi&s;edec did at that tyme (to wit in the pre&s;ence of Abraham) offer ether bread or wine vnto God, which hath bene the&s;e two dayes by|pa&s;t
<PB REF="36">
in controuer&s;ie betuix his lorde&s;hip and me. I haue alwayes denied, that the holy Spirit, in any notable or euident place of Scripture do|eth affirme &s;uche an &s;acrifice to haue bene made by Melchi&s;edec vnto God: &amp; whil y^e I did hear no place of Scripture adduced, for the approbati+on thereof, my Lorde demandand of me, what then I thoght wes done with the bread &amp; wine, I an&s;wered, that albeit, I wes not bound to giue my iudgement, becau&s;e that he wes bound to proue his affirmatiue (as yet I &s;ay he is bou~d) and thereof I wilbe content,<NOTE PLACE="marg">Con&s;id|der what iudges I admit</NOTE> that his lord&s;hipes mo&s;te fauorable freindes, of be&s;t iudgeme~t, yea, euen if his Lorde&s;hip plea&s;e, the Lordes of the Se&s;&s;ion, be iudges in that point. I an&s;wered, I &s;ay, that be coniecture, the bread and wine were broght furth by Melchi&s;edec, to refre&s;he Abra|ham, and his werie company. Vpon which oc|ca&s;ion, his lord&s;hip (how iu&s;tlie let all me~ iudge) did cleith him &s;elf againe,<NOTE PLACE="marg">Contrar the obiec+tio~ made of impo&s;+&s;ibilitie &amp; that it was aga+in&s;t na|ture that Melchi|&s;edec al|lone &s;ho|uld bri~g forth bre+ad. &amp;c.</NOTE> without my procure|ment, with the per&s;onage of ane impungnar.</P>
<P>And did adduce &s;uche thinges, as be&s;t plea&s;ed his lord&s;hip, whereto I did an&s;wer, as y^e whole conference will report, and as I &s;uppo&s;e, &s;uffi|cientlie to euerie thing obiected, except that be|cau&s;e my Lord did not touche the expo&s;ition al|ledgede by me, vpon the wordes, Melchi&s;edec allone did bring forth bread and wine (as my Lorde alledgeth) I differed to bring in the con|ference of Scriptures, to proue that it is an thing in Scripture verrie commone, that the thing, that is done at the co~mand of any notable
<PB N="24" REF="36">
per&s;one, is attributed vnto him &s;elf, althogh it be done, be &s;eruandes or &s;ubiectes at his com|mand, which I do now &s;hortlie. It is &s;aid in Scripture, that Noie did all that God co~man|ded him: and plaine it is, that God co~manded him to make the Arck,<NOTE PLACE="marg">Gen. 6.7.</NOTE> which wes i~ building the full &s;pace of a hundreth yeares. God further co~|manded him to furni&s;h the Arck with all kynde of victualles, which the text affirmeth, that he did. Now if we &s;hal conclude, that Noie allone cutted euerie tree, Noie allone did hew euerie tree, and &s;o forth: it appeareth to me that we &s;hal conclude a great ab&s;urditie. The &s;ame is euide~t in Dauid, of whome mention is made, that he being Prophet and King,<NOTE PLACE="marg">2 Sam. <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"></NOTE> deuided to the whole people, yea, vnto the whole multitude of I&s;rael, yea, bothe to men and women, an portion of bread, an portion of fle&s;h, and an portion of wine.</P>
<P>If we &s;hall think, that Dauid did this with his own hand, we &s;hall conclude in my appea|rance, y^e formar ab&s;urditie. The &s;ame is manife&s;t by many other phra&s;es, yea, and by our daylie maner of &s;peaking. And therefore yet as of before. I think my Lordes expo&s;ition coact, in that he will admit none to haue broght forth the bread and wine, but Melchi&s;edec allone. But how&s;o|euer it be, it moueth me nothing, for vnto &s;uche tyme, as that my Lorde, in plaine wordes pro|nounced by the holy Go&s;te, proue that Melchi|&s;edec, did offer vnto God bread and wine: he hath prouen nothing of that, which he took on hand to proue. And therefore I greatlie feare,
<PB REF="37">
that whill that,<NOTE PLACE="marg">The be&s;t ground, culd find no grou|nd with|in the word of God.</NOTE> which his lorde&s;hip calleth the be&s;t, is &s;o long in finding an &s;ure ground within the Scripture, that the re&s;t in the end, be found altogether groundles, at the lea&s;t within y^e boke of God. And therefore I de&s;yre, as of before, to hear his lord&s;hipes probation of the principal.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>I am &s;orie that we ar contrined on this ma|ner, to driue tyme, ather parteis in iu&s;tification of his a win cau&s;e: bot wi&s;&s;es quicklie to go to the markis point, as I haue euer done, conforme to my artickle and to my warrand: and makis the haile warld to iudge, quhither it is my deutie, efter formall re&s;&s;oning, to defend the &s;aides ar|tickles, or to proue, or to impung. Quhair Iohn Knox makis ane meine, that I haue brocht my argume~ts or purpo&s;es in writ: quhat I haue in worde or writ, or vtherwayes, I prai&s;e God.</P>
<P>Bot the trueth is, according to my cu&s;tome, I maid memorie, efter my repo&s;e, of &s;ic heides, as I thocht, I was able to haue bu&s;ines ado with all. And that I did be the grace of God onely, not that I am e&s;chamed to be learned with ony man that wil teach me. And as to the conclu&s;io~ of his partickle, quhair he dois mak meine, yat I haue na grou~d of the Scripture for the me&s;&s;e (as he beleuis) will God &s;all fru&s;trat his expec|tation in that,<NOTE PLACE="marg">When ye perform promes let men beleue you.</NOTE> and all vthers. And a&s;&s;ures him will God &s;all iu&s;tifie the me&s;&s;e als &s;ufficientlie, conforme to my artickle, as he and all the re&s;t of his opinion in chri&s;tendome, &s;albe able to iu&s;tifie be expres Scripture, or ony vther meine, that
<PB N="25" REF="37">
Ie&s;us Chri&s;te is ane &s;ub&s;tance with the Father.<NOTE PLACE="marg">Homon&s;i|on &s;iue co~|&s;ub&s;tantia+lis</NOTE> And that it be not thocht that thir ar wantone wordes, like as the mater &s;ould not cum to pas, bot that I wald trifle the mater: I will de&s;yre Iohn Knox mai&s;t humblie &amp; hartlie, for Chri&s;tes &s;aike, lat vs go &s;chortlie without trifling to the purpo&s;e, and lat wark beir witnes. And &s;wa re|quires, to re&s;ume my argument, and &s;ay thereto formalie as effeires.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Becau&s;e that euerie man mu&s;te giue accomp|tes before God, not onely of his workes, but al&s;o of his wordes and thoghts. I will make no fur|ther prote&s;tation, whether that I haue defended hitherto my own opinion, or a manife&s;t treuth, or whether that I haue impungned any treuth of God, or a manife&s;t lie (let this be &s;aid with reuerence of all per&s;ones, for the iu&s;tnes of the cau&s;e) leauing, I &s;ay, the iudgement to God: I &s;ay that I haue in plaine termes iu&s;tlie oppung|ned bothe the grou~des, broght forth by my Lord, for defence of his artickle. For in plaine wordes, I haue denied, that Ie&s;us Chri&s;te, into his lat|ter Supper, did make any Sacrifice of his bo|die and blood, vnder the formes of bread and wine, vnto God his Father. And lykewi&s;e I haue denyed, that Melchi&s;edec did offer vnto God, bread and wine as of before. which grou~|des, becau&s;e my Lorde hath not hitherto &abpro;uen, I mu&s;t hold them as impunged and oppu~gned: euer whill, I hear the ground of Melchi&s;edec, plainly prouen, by plaine Scripture (to wit)
<PB REF="38">
that the plaine Scripture &s;ay, that Melchi&s;edec offered vnto God bread and wine:<NOTE PLACE="marg">Let my lord an|&s;wer when he plea&s;es.</NOTE> or that it be of any plaine and euident Scripture, plainlie conuicted, that &s;o he did. His lord&s;hip, oght not to think it &s;trange, althogh I require to an&s;wer in writ, to that argument, which his Lorde&s;hip hath &abpro;ponded, conceaued before, and co~mitted in writ, for &s;uch I take to be, the libertie of all fre di&s;+putations. Who&s;e lauboure it wes, or is, I no|thing regard. For &s;o long as God doeth mini&s;ter vnto me, &s;pirit &amp; life, with iudgement and habili|tie, I intend (by his grace) til oppu~g, that which in my co~&s;cience I hold to be damnable idolatrie. And where his lord&s;hip &s;ayeth, that he is als a|ble to affirme the ma&s;&s;e (which I impung) to be the ordinance of God, as that I or any of my o|pinion, is able to proue Ie&s;us Chri&s;te to be one &s;ub&s;tance with the Father:<NOTE PLACE="marg">Let the godlie iudge if the ma&s;&s;e &amp; Chri&s;t Ie&s;us &amp; his di|uinitie oght to hing in one bal|lance.</NOTE> with reuere~ce of his lord&s;hipes per&s;onage blood, and honor, and with the reuerence &amp; pacience, of the whole auditor, I &s;ay, that the a&s;&s;ercion is not onelie ra&s;he, but al&s;o mo&s;te dangerous, yea, and in a part bla&s;phe|mous. For, for to compare the greate&s;t my&s;terie, yea, the whole a&s;&s;urance of our redemptio~, with that, which as it hath bene v&s;ed, hath no appro|bation of Gods worde (for that I haue impu~g|ned, and intendes to impung) can not lack &s;u&s;|pition, of a lightlie e&s;teaming of our redemptio~. And to cut the matter &s;hort, the formar que&s;tion being decided (to wit whither that Melchi&s;edec, did offer vnto God bread and wine) I offer my &s;elf, without further delay, to proue, that Ie&s;us
<PB N="26" REF="38">
Chri&s;te, is of one &s;ub&s;tance with the Father: and that by the euident te&s;timonies of Gods Scrip|tures. And therefore yet as of before, I humbly require his lorde&s;hip, to prepare him for his pro|bation of the formar, to witt, of the oblation of Melchi&s;edec.</P>
</SP>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>Quhair Iohn Knox dois affirme, that in plaine termis, he hes iu&s;tlie impunged, baith ye grou~d|es, brocht furth be me, for defe~ce of my artickles. I an&s;wer, I deny that he hes maid ony impu~g|nation. And quhair he &s;ayes, that in plaine wor|des, he hes denied, that Ie&s;us Chri&s;te, into his latter Supper, did make ony Sacrifice of his bodie and blude, vnder the formes of bread and wine, vnto God his Father: or that Melchi&s;e|dec did offer vnto God bread and wine,<NOTE PLACE="marg">Your warra~d is &s;o weak that it neides no other impug|nation, the~ to &s;ay it is not</NOTE> as of be|fore. I an&s;wer, that it is his deutie to mak im|pugnation, to my a&s;&s;ercion, conform to my war|rand, for denying, is na proper nor &s;ufficient im|pugnation. And quhair he &s;ayes, that becau&s;e I haue not hidderto prouen the &s;aides grou~dis. &amp;c. I an&s;wer, that it is my deutie to defend and not to preif, conform to my artickle, &amp; my war|rand. And quhair he de&s;yres tyme to an&s;wer to my argument, &abpro;poned this day in writ, I frely grant it vnto him. And quhair Iohn Knox &s;ayes,<NOTE PLACE="marg">Then ye ouer&s;aw your&s;elf.</NOTE> yat my a&s;&s;ertio~ is not onely ra&s;he, bot al&s;o mai&s;t dangerous, &yogh;ea, and in ane pairt, bla&s;phemous. I an&s;wer, that quhair he &s;ayes, I am to ra&s;he: I wis his mode&s;tnes in this &s;amin, &s;ic as becu~|is ane &s;inceir chri&s;tiane, like as he is reckned to
<PB REF="39">
be.<NOTE PLACE="marg">Bla&s;phe+mie is bla&s;phe|mie be|fore that ma~ pro|ue it.</NOTE> And quhair he callis my a&s;&s;ertio~ in ane pairt bla&s;phemous: than had bene tyme to haue cal|led it bla&s;phemie, quhen he had prouen it in deid &s;ufficientlie. And quhair he &s;ayes, it is dange|rous, thair is na danger, it be and vnder&s;tand, as I &s;ay, and treulie meines. For I am mair nor a&s;&s;ured, that Ie&s;us Chri&s;t our Lord, is ane &s;ub|&s;tance with the Father,<NOTE PLACE="marg">Not as papi&s;tes haue v|&s;ed it.</NOTE> &amp; als that Ie&s;us Chri&s;t is the author and in&s;titutor of the me&s;&s;e. And &s;wa dois not ane veritie, mak impugnation to ane vther. Bot in this maner of &s;peaking, I wil plaine my indu&s;trie, giuen vnto me be the grace of God,<NOTE PLACE="marg">Aduerr what ye &s;peak.</NOTE> willing to contrafit the wi&s;dome and prudence, of the wi&s;e and prude~t medicinar (for we are, and &s;ould be of re&s;&s;on, medicinars to the &s;aule) for lyke as the prudent medicinar, dois expell ane vennome or poy&s;ome, be contrapoy|&s;one. Swa wald I expel the damnable heri&s;ies, of the Caluini&s;tes,<NOTE PLACE="marg">My lord wolde haue bur+&s;en if this byle had not bro|ken.</NOTE> Lutherians, and Accolam|padians, again&s;t ye bli&s;&s;ed Sacrifice of ye me&s;&s;e, be conference with the damnable heri&s;ies of the Arrians, quha did alledge ten te&s;timonies of Scripture for ane, geuand mair appearance, to preif that Chri&s;t was not ane &s;ub&s;tance with the Father: nor dois the Caluini&s;tes, Lutherians, and Aecolampadians, to preif that the me&s;&s;e, is idolatrie: as I fall &s;ufficientlie iu&s;tifie, as may &s;tand to the glorie of God, and weil of my cau&s;e. To the latter pairt, quhair he &s;ayes, to cut the mater &s;chort, the f<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">nar que&s;tion be and decided (to wit quhither that Melchi&s;edec did offer breid and wine vnto God or not) he offeris him &s;elfe
<PB N="27" REF="39">
without farther delay, to proue yat Ie&s;us Chri&s;t is ane &s;ub&s;tance with the Father. &amp;c. I an&s;wer to the hinder pairt of this partickle. I wis of God, he and all vthers of his opinion mi&s;tered als lytle probation or per&s;ua&s;ion, to the ane, as I do to the vther, as I wald &s;ay, to beleue the me&s;&s;e, to be the in&s;titution of Chri&s;t Ie&s;us, as I do mair nor a&s;&s;uredlie beleue, Chri&s;te to be ane &s;ub&s;tance with the Father,<NOTE PLACE="marg">That ar you ne|uer able to do.</NOTE> and de&s;yres na pro|bation thereof: bot &s;all God will and preif ye ane be the Scripture als expres, as he &s;all preif ye vther. And quhair he humblie de&s;yres me, to prepair me for the probatio~ of the formar (to wit of the oblation of Melchi&s;edec) I humblie and hartlie de&s;yre Iohn Knox, as he will te&s;tifie his feruor, that the treuth cum to ane tryall, and as he will &s;ati&s;fie the expectation of the noble audi|tor, that he will mak impugnation formallie ac|cording to his deutie, to my la&s;t argument and conclu&s;ion.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Where my Lord to vnburden him &s;elf of that, which by all rea&s;on, he oght to &s;u&s;teane, to wit, to proue his affirmatiue, by him &s;elf proponed,<NOTE PLACE="marg">Your lord&s;hip took to proue your gr|ound by the text, and that you haue not don.</NOTE> &s;ayeth, that to deny, is not properlie to impung. I an&s;wer, that in that cace, it is mo&s;te proper. For he that &abpro;poneth for him &s;elf an affirmatiue, and his aduer&s;ar denying the &s;ame, is euer &s;till bou~d to the probation thereof, and the aduer&s;ar hath euer &s;till impungned it, vnto he proue it, and thereupon I de&s;ire iudgement. To the Se|cond, I &s;til affirme that it is his lord&s;hips deutie,
<PB REF="40">
to proue his affirmatiue, whereupo~ &s;tandeth the victorie of his whole cau&s;e: w^c is be me in plaine wordes denyed. To the thrid, I thank his lord|&s;hip hartlie,<NOTE PLACE="marg">And that he hes receaued</NOTE> and promi&s;es vnto him an an&s;wer, againe in writ, this pre&s;ent conference being put to an &s;ufficient end. To the fourt. As my prote|&s;tation will witnes, I &s;peak again&s;t the a&s;&s;ercio~ onelie and not again&s;t the per&s;one: whiche yet (in my iudgement) lacketh not &s;u&s;picion of the formar crimes. For how&s;oeuer my Lord be per|&s;uaded of the ground and a&s;&s;urance of the me&s;&s;e (the a&s;&s;urance whereof I haue not yet hard) I my &s;elf am fully a&s;&s;ured, that there be mo then ten thou&s;and, which euidentlie do knowe, the vanitie and impietie of that ma&s;&s;e, which I haue impungned: who nottheles, mo&s;te con&s;tantlie beleue Ie&s;us Chri&s;te, to be of one &s;ub&s;tance with the Father: yea, that do beleue, what&s;oeuer by the Scriptures of God, can be prouen nece&s;&s;a|rie, for y^e &s;aluation of man. Therefore yet againe, I &s;ay, that to lay in any maner of equalitie, that which is mo&s;te &s;ure, and that which was neuer yet plainlie prouen by the Scriptures of God, to be the in&s;titution of Ie&s;us Chri&s;t: is more &s;ub|iect to the crymes fore&s;aid, then that I can be &s;ubiect to any &s;u&s;picion of immode&s;tie for my for|mar wordes. To the bla&s;phemie, I an&s;wer, as before. Immediatlie to the &s;ext. How that euer my Lord vnder&s;tandeth and meaneth, that his lord&s;hip is als able, to proue the ma&s;&s;e to be the in&s;titutio~ of Ie&s;us Chri&s;t, as I am able to proue Chri&s;t, to be one &s;ub&s;tance with the Father: I
<PB N="28" REF="40">
think that an great nomber will think my lords affirmation, verrie hard to be prouen. And I my &s;elf will &s;till continually dout, vnto the tyme, I hear the probation led. To the &s;euent, as touch|ing my Lordes compari&s;on of the mediciner, and of his lord&s;hips indu&s;trie. What the pa&s;tors of y^e Church oght to be, the Scriptures plainly do teach vs: but what vniuer&s;allie they haue bene the&s;e nyne hundreth yeares bypa&s;t, hi&s;tories, ex|perience, and recent memorie, hath taught vs, yea, and pre&s;entlie do teach vs: to the great greif of all Chri&s;tianitie. Where that his lord&s;hip do|eth in plaine termes, condempn the Caluini&s;tes, Lutherians and Aecolampadians, of heri&s;ie: I wold haue required of his lord&s;hip delay of time, according to his de&s;yre of me, vnto the tyme, that there cau&s;e had bene &s;ufficie~tlie tried, in an lawfull, vniuer&s;al coun&s;ell, deulie indicted, and conuened. But where that he compareth, the doctrine of the forenamed, with the damnable here&s;ie, of Arrius: I wold lykewi&s;e haue wi&s;hed vnto his lord&s;hip greater fore&s;ight, in &s;o graue a mater. For how&s;oeuer the Arrians appeared to abou~d in te&s;timonies of Scriptures, without all ground, indi&s;tinctlie co~ge&s;ted (and that becau&s;e they made no diffreence betuix the two natures in Ie&s;us Chri&s;te,<NOTE PLACE="marg">Let my lorde ac|cu&s;e be|fore he co~pai<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</NOTE> but did fooli&s;hlie appropriat to the Godhead, that, which did onelie aperteane to the manlie nature) yet think I, that my lord &s;hall neuer be able, by plaine Scripture, to im|pung any chief head, ether affirmed, or denyed, in doctrine of &s;aluatio~ by the fore&s;aides per&s;ons:
<PB REF="41">
lyke as did the godly and learned in there ages, the fore&s;aid damnable heri&s;ie. To the la&s;t, I haue alreadie promi&s;ed to an&s;wer, to my Lordes ar|gume~t in writ: and therefore oght not to be bur|dened with it now, e&s;peciallie becau&s;e it is with|out our formar ground, and doeth not properlie aperteane to the cau&s;e. And yet therefore now la&s;t for conclu&s;ion, that we &s;hal not be compelled continually to repeat on thing, I de&s;yre my lord according to his deutie, and rea&s;on of di&s;putati|on,<NOTE PLACE="marg">Heir my lord &s;tay+ed &amp; for an&s;wer offerred to me a book.</NOTE> to bring forth his probation of his two for|mar groundes, be me plainly denyed.</P>
<P>This conference being ended, for this tyme, my Lorde pre&s;entlie did ri&s;e, for trouble of body, and then Iohn Knox, did &s;hortlie re&s;ume, the principall groundes. And becau&s;e the noblemen heir a&s;&s;embled, were altogether de&s;titute of all &abpro;ui&s;ion, bothe for hors and man, the &s;aid Iohn, humblie required the fore&s;aid Lord, that it wold plea&s;e him to go to Air, where that better ea&s;i|ment migh be had for all e&s;tates. Which becau&s;e my Lord vtterlie refu&s;ed, the &s;aid Iohn de&s;ired when that the &s;aid conference &s;hould be ended. My Lorde did promes, that vpon licence pur|cha&s;ed,<NOTE PLACE="marg">Whither I haue &s;o done or nor mo then them &s;el|ues can witnes.</NOTE> of the Quenes maie&s;tie, and her honora|ble coun&s;ell, that he wold co~peir in Edinburgh, and there, in there pre&s;ence, fini&s;h the &s;aid confe|rence. The &s;aid Iohn did promes, to trauel with the &s;ecret coun&s;el, that the &s;aid licence might be obteined. And de&s;ired the fore&s;aid Lorde, to do the lyke with the Quenes maie&s;tie, whereupon the &s;aid Iohn Knox, took in&s;truments and do|cuments.</P>
</SP>
<SP>
<PB N="29" REF="41">
<SPEAKER>M. Quintyne.</SPEAKER>
<P>At the conclu&s;ion of our re&s;&s;oning,<NOTE PLACE="marg">The an&s;wer wes gi|uen be|fore, &s;o that it apperte|aned not to me to proue my inter+pretatio~, but it ap|pertened to my lord to proue that mel|chi&s;edec offerred &amp;c. But that can not my lord vn|der&s;tand</NOTE> I gaif Iohn Knox ane argument in writ, de&s;iring him that he wald iu&s;tifie his opinion be expres te&s;ti|monie of Scripture, or ony apperance thereof. Quhairto the &s;aid Iohn required tyme to gif an&s;wer, and the tyme, micht nawi&s;e &s;erue, of farder re&s;&s;oning, for &s;ic cau&s;es, as ar compre|hended in the &s;aid Iohn Knox writing. And as toward his de&s;yre of me to Air, treulie it was y^e thing that I micht not pre&s;entlie, co~modiou&s;ly do. Bot alwayes, I will copeir before ye Que|nes grace, and &s;ic as hit grace, ple&s;is to take to be auditors, to defend the &s;aides artickles, and in &s;pecial the artickle concerning the me&s;&s;e, as thay ar written, qu<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">en and quhair it be hir grace ple&s;ure, &s;wa that the habilitie of my bodie will &s;erue ony wi&s;e as I hope to God it &s;all, to quhom be prai&s;e glorie and ho|nor for euer.</P>
</SP>
<CLOSER><SIGNED>Cro&s;raguell</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="dialogue">
<PB REF="42">
<HEAD>The an&s;wer to my Lordes la&s;t argument, proponed by him in writ, the la&s;t day of di&s;putation. The argument is this.</HEAD>
<SP>
<SPEAKER>M. Quintyne.</SPEAKER>
<P>_WHat&s;umeuer opinion, is conceaued of the Scriptures of almichty God, hauand na expres te&s;timonie nor ap|perance of the &s;amin: is vtterlie to be refu&s;ed, as &s;ayes Iohn Knox him &s;elf. Bot &s;wa it is, that Iohn Knox a win opinion co~cea|ued or contracted of the Scripture, concerning the bringing furth of bread and wine, be Mel|chi&s;edec, to refre&s;h or gratifie, Abraham and his werie company, is not expre&s;ly conteined in the Scripture, nor hes na apperance of the &s;amin, thairfore it fal<GAP DESC="illegible" RESP="pdcc" EXTENT="2 letters"> wis wei<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">, that it is all<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">terlie be his awin iudgement to be refu&s;ed.</P>
</SP>
<SP>
<SPEAKER>Iohn Knox.</SPEAKER>
<P>Yf I &s;hould grant vnto you, my Lorde your whole argument, I &s;hould but declare my &s;elf ignorant of the art, and <GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters">lyndful of my owne affirmation: but yet had ye prouen nothing of your intent. The chief que&s;tion, and controuer|&s;ie betuix you and me, is not whether that my interpretation of that place which <GAP DESC="illegible" RESP="pdcc" EXTENT="1 word"> your in|&s;tance and <GAP DESC="illegible" RESP="pdcc" EXTENT="1 span"> not: but whether that Melchi&s;edec the figure of Chri&s;te, did offer vnto God bread &amp; wine, whiche ye haue affirmed, and haue laid it to be the ground and cau&s;e, why it behoued Chri&s;te Ie&s;us, to haue made
<PB N="30" REF="42">
oblation of his bodie and blood, vnder the form|es of bread and wine, in his latter Supper. Which bothe I denyed. So that it re&s;ts to you to proue, that Melchi&s;edec the figure of Chri&s;t, did offer vnto God bread and wine. &amp;c. And ap|perteines not vnto me, to proue my opinion, nor interpretation. For &s;uppo&s;ing that my opinion, co~ceaued of that place were to be reiected (as ye are neuer able to proue it to <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">e) yet is your af|firmatiue, neuer the better prouen, for if ye will conclude: it wes not broght forth to refre&s;h A|braham (which yet is not prouen) ergo it wes broght forth to be offered vnto God: babes will mock you, and &s;end you againe to your logick. But yet my Lord with your leaue I mu&s;t come nerar you, and &s;ay, that the maior or fir&s;t part of your argument is fals and that ye fal&s;ly alledge vpon me, that which I neuer &s;pak nor ment.</P>
<P>Read the whole conference betuix you and me, and ye &s;hall not find that I haue &s;imple affir|med that all opinion of man, conceaued of the Scriptures, is vtterlie to be reiected: onles the &s;ame be prouen by the manife&s;t worde of God. For I am not ignorant that &s;ome interpretatio~s ar tollerable, yea, and may be to the edification of the Church, althogh they do not fully expres, the minde of the holie Go&s;te, in that place. But I haue affirmed, and yet affirmes, that nether the authoritie of the Church, the determination of the coun&s;ell, nor the opinion of the doctor, is to be receaued in matters of faith, &amp; in the doc|trine concerning our &s;aluation: onles the &s;ame
<PB REF="43">
be prouen by the expres word of God. And ther|fore my Lord, with your leaue, I mu&s;t &s;ay, that ether wilfully or els by &s;ome ouer&s;ight, ye haue omitted bothe in the maior &amp; in the minor of your argument, that which &s;hould haue bene, y^e cau&s;e and a&s;&s;urance of your conclu&s;ion. For thus ye oght to haue rea&s;oned. What&s;oeuer opinion is conceaued of the Scripture of almightie God, concerning faith and the doctrine of Saluation, hauing no expres te&s;timonie of the &s;ame, is to be reiected. But &s;o it is, that Iohn Knox owne o|pinion, concerning the bringing forth of bread and wine by Melchi&s;edec, is a matter concer|ning faith, and the doctrine of our Saluation, and yet hath no te&s;timonie of Gods expre&s;&s;ed worde: therefore it is to be reiected. Yf on this maner ye had rea&s;oned, my Lord, (as of nece&s;&s;i|tie ye mu&s;t do, if ye conclude any thing again&s;t me) I wold haue immediatlie denied the &s;econd part of your argument, and haue &s;aid: that to know or define, what wes done with the bread and wine, broght out by Melchi&s;edec, is no ar|tickle of our beleue, nether yet is it a doctrine, nece&s;&s;arie to the Saluation of man. For nether did Adam, Abel, Seth, Enos, Henoch, Ma|thu&s;alem, nor Noie, beleue any &s;uche thing, ne|ther yet is there &s;ince the dayes of Abraham, any co~mandement giuen by God, to beleue &s;uche an artickle, yea, further in the whole Scriptures, there is no mention made what wes done with that bread and wine, and therefore it can be no artickle of our beleue, nor yet no doctrine con|cerning
<PB N="31" REF="43">
our Saluation, and &s;o hath your argu|ment broken the owne neck. Yf I li&s;t, my Lord to &s;port a lytill with you, I might find &s;ome oc|ca&s;ion in the &s;econd part of your argument. For where ye affirme that my opinion co~cerning the bringing forth of the bread and wine, by Mel|chi&s;edec, to refre&s;h Abraham and his companie, is nether expre&s;ly conteined in the word of God, nether yet hath appearance of the &s;ame: and therefore vtterlie it is to be reiected. Now my Lorde giue me leaue, to turne this part of your argument in your owne bo&s;ome, if I can, and that &s;o I may do, thus I rea&s;on.</P>
<P><HI>The opinion</HI> conceaued by my Lorde Abbote, concerning bread and wine, broght forth by Melchi&s;edec to be offered vnto God, is not expre&s;ly conteined in Gods Scriptures, therefore it is vtterlie to be reiected. Bewarre my Lorde, that ye be not beaten with your own batton:<NOTE PLACE="marg">Let my lord de|ge&s;t this</NOTE> for then mu&s;t the ma&s;&s;e, yea, the be&s;t part of the &s;ame, &s;tand vpon an vn&s;ure ground, that is to &s;ay, vpon the opi|nion of man, and hauing no a&s;&s;urance of Gods expre&s;&s;ed worde. But now my Lorde, meryues &s;et a&s;yde, I humblie require you, by my pen, as I did by mouth, that depelie ye con&s;ider, with what co~&s;cience before God, ye da<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> affirme y^e doc|trine to be hol&s;ome, yea, &amp; nece&s;&s;ary to be beleued,
<PB REF="44">
ye are able to bring no prufe out of the manife&s;t word of God. The &s;econd day of our conference and di&s;putation, when I wes co~&s;trained to an|&s;wer, your treuole co~iectures and vanities: your bragges and bo&s;te, ofter blowen out then ones, were, that your probation &s;hould be &s;o euident, that the &s;tones &s;hould heare your probation, and y^e dead walles &s;hould &s;e the iu&s;tnes of your cau&s;e. I paciently did abyde (althogh perchance with the greif of &s;ome brethren) the&s;e your wantone wordes, and thoght with my &s;elf Parturiunt mon|tes. &amp;c. But what is now produced and broght forth; the world may &s;e. It may appeare that ye were hard be&s;et, when for to auoide the prufe of your owne affirmatiue, ye fled to impugne, that which apperteaneth nothing to the purpo&s;e. For as I wes not bound to haue &s;hewen vnto you what I thoght wes done with the bread and wine, broght forth by Melchi&s;edec, &s;o wes I not bound to haue defended, my interpretation and iudgement of that place: but vnto you it alway|es aperteineth (and if euer we meit againe vpon that head, it wilbe yet iudged to aperteine to you) to proue that Melchi&s;edec, did at that time offer bread and wine vnto God, which I am well a&s;&s;ured, that ye are neuer able to do, by any te&s;timonie of Gods worde.<NOTE PLACE="marg">Note.</NOTE> And therefore mu&s;t I &s;ay, the ma&s;&s;e &s;tandeth groundles. And the greate&s;t pa<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">r<GAP DESC="illegible" RESP="pdcc" EXTENT="3 letters"> thereof, for all his &s;icker riding hath ones lo&s;te his &s;tirropes, yea, is altogether &s;et be&s;ydes his &s;adil. And yet the common brute goeth, that ye my Lorde, your flatterers, and
<PB N="32" REF="44">
collateralles brag greatlie of your victorie, ob|teined in di&s;putation again&s;t Iohn Knox, but I will not beleue you to be &s;o vaine onles I &s;hall knowe the certantie by your owen hand writ.</P>
<P>Let all men now iudge vpon what ground the Sacrifice of the ma&s;&s;e &s;tandeth. The hea|uenly Father hath not planted within his Scriptures &s;uche a doctrine. It followeth therefore that it oght to be rooted out of all god|lie me~nes hartes.</P>
</SP>
</DIV1>
</BODY>
</TEXT></Q>
<TRAILER>the end</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="colophon">
<P>Imprinted at Edinburgh by Robert <GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">ekpreuk. Cum priuilegio. 1563.</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
