contentiouns it was permitit to euerie ane to celebrate ye Pasche quhan he wald Euseb lib. 5 Cap â–ª 〈◊〉 Anuther Counsel was haldin in Cesaria be Theophilus Bischop of yat place and be Narcissus Bischop of Ierusalem Anuther Counsel in Achaia anuther Counsel was haldin at Rome be Victor Bischop of yat place After ye final corruptiouns yair succedit vthers greter fra tyme to tyme according to ye humouris and affectiouns of ye Bischoppis of Rome Alexander first of that Name being cume to ye ouersicht of ye Kirk f Rome In the Èeiâ— of God 114 os ye first successouris to ye Apostils of Iesus Christ Plati Sabelli and alswa of ye first corrupters of the halie sacrament of the Supper inuentit to mix water with ye wine before thay sould communicat Quhairin he walde haif reformit the halie Euangil of Iesus Christ quha had not institutit the communion of his bodie and of his blude except vnder ye twa kindis of bread and wine bot Alexander yair to hes addit ye thride kinde to wit water He restorit alswa the Iowisse cerimonie of tharfe bread yat is to say without leuen to celebrate ye Passouer euin as ye Iowis did Following yairin ye opinioun of ye Ebionitis that taucht ye ceremonial Law of Moyses to be neidful to saluatioun as alswa Symmachus ane heritike in Palestina had taucht Euseb lib. 3 Cap. 27. lib. 6. Cap. 14. Gif Iesus Christ hes bene circumcisit to accomplisse ye eternal Law is it yairfore necessarie to vse circumcisioun And alswa gif it plesit him for to fulfil ye law of cerimonies to vse in the vnleuenit dayis bread with out leueÌ„ is it yairfore neidful to returne vnto the rigour of the cerimonie abrogatit be ye sacrifice perfitelie endit be Iesus christ In quhat place of ye halie EuaÌ„gil Alexander could he haif learnit to mix water with wine And to astrict Christians to vnleuenit bread na mair nor his inuentioun to chaise away deuils with salt water coniurit Cael. lib. 30. cap. 21. As to ye saltit halie water institutit be him we sall deduce ye original yairof fra Numa pompelius ye grete Magicien heirafter and Romaine Idolater Bot as to ye mixing of ye water with wine he micht haif bene instructit of ye religioun of ancient Idolaters yat vsit in celebrating yair sacrificis in a cup to consecrat water with bread speciallie in ye Feist dedicatit to ye sone quhilk ye Persians worschippit be yaim callit Mythros and in ye Feist of Nephalies yair was alswa vsit water for sacrifice To yis comparisoun Iustinus Martyr refers ye custome obseruit amang the Idolaters Iustin in apol 2. and amang ye Christians for ye bread wine water consecratit be ye anes to wit be ye Idolaters in ye name of thair Idolis and be the Christians in the Name of thair trew God Notwitstanding yis first corruptioun in ye vse of ye halie sacrament be ye mingling of water with wine besyde ye commandement and ordinance of God Innoc. lib. 4. cap. 5. de offic mis baid not without controuersie for ye Grecians war of ye contrarie opinion yat it was not neidful to mix ye water with ye wine and yai walde not follow ye corruptioun of Alexander Amarcanus was of yat same opinion yat Alexander saying ye mixing of ye water to be neidful yairin The craftie and sophistical SCOTVS did absolutlie denie ye water to be neidful to be mixit with wine because said he that it could not be chaÌ„git nor transubstaÌ„ciatit into blude gif first it war not chaÌ„git into wine Sume vtheris mair ingenious hes plesit to interprete the institutiouÌ„ of Alexander saying ye wine to be turnit into blude bot as to ye water to be transubstanciatit into ye water yat procedit out of ye syde of Iesus Christ August lib. de here cap. 26. 64. This first corruptioun of Alexander gaif occasioun of monie vther abusis the succedit for vtheris greter corrupters inuentit to mix blude drawin of Èoung babis for to mingil with ye bread of ye halie Supper of Iesus Christ as ye Kataphrygiens yat began a kinde of transubstancia tiouÌ„ of wine into blude reallie and bodelie Epipha 〈◊〉 2. to â—â— 1. be 4â— Sume vther thairto eikit cheis callit ARTOTIRITES yat is to say minglers of bread and cheis Sume alswa abusing yis Sacrament in place of wine subrogatit water vnder pretext of greter abstinence Vthers haif institutit to steipe ye bread in ye wine ye quhilk ye Mesmongers hes Èit reteinit in yair sacrificis of ye Messe For anuther mair detestabil corruptioun of yis halie Sacrament sume Bischoppis of Rome hes forbiddin yair sacrificers Mesmongers not to minister to ye Christiane pepil quhilk yai cal laike ye bodie of Iesus Christ Concil constan seâ— â—â— vnder yet wa kindis bot onelie vnder ye halie signe of bread and not of wine quhilk yai haif reseruit for ye Preistis Mesmongers Sacrificers This corruptioun is it not directlie aganis ye halie Gospel and institutioun of ye Supper of Iesus Christ quha hes ordenit and commandit all faithful to eat his bodie and drink his blude Qâ—han he tuik ye cupe did he not vse yir same proper tearmis drinke all of yis wine in memorie and remembrance of my blude yat is sched Hes he vsit vther tearmis to eate his bodie be ye element of bread yan to drinke his blude be ye signe of wine Bot gif it behuisis to compaire the haâ—ie signe ordenit of God in ye Kirk of ye Israelitis Mat. 26. Marc. 14. Luc. 22. 1. Cor. 10 ye figure of ye coÌ„munion of ye bodie of Iesus Christ quhilk was ye Paschal Lamb quhairof it was ordenit to eat the flesche without exceptioun of personis swa yat yai had bene circumcisit was yair euer onie difference in ye eating of ye Paschal Lamb and celebratioun of ye passouer amangis ye Iowis betwene ye Leuits of ye raice of sacrificers and ye laiffe of ye common pepil For anuther detestabil corruptioun ye Mesmongers hes institutit be yair Idolatrie of ye Messe to sacrifice and offer ye bodie and blude of Iesus Christ in renewing be yat meanis ye sacrifice perfitlie endit be Iesus Christ quhilk can not be retraitit because yat he was not after ye maner of Aaron bot of Melchisedech ane eternal sacrificer without leuiÌ„g of ony successour And alswa quhen ye halie Apostil admonissit ye Corinthians to celebrate halie ye Supper of Iesus Christ 1. Cor. 11. commandit he yaim to Sacrifice it Na bot to eat and communicat together ye bodie and drinke ye blude of Iesus Christ The beginning of ye halie Supper is not to slaie or offer vp or sacrifice ane oblatiouÌ„ to offer it to God bot onelie to eat and drinke in ye halie Feast preparit to vs be Iesus Christ ye eternal sacrifice euerlasting
of Troia quhilk signifiis in vulgaire Italian a sow Ex liâ—â—is Messalae ad Octaui nuÌ„ Augustum ye quhilk ensenzie Antenor vowit and dedicatit to ye Tempil of Iuno Quene of heauin because yat a sow was ye Sacrifice coÌ„secratit to yat Goddes Sensyne ye ancient Romainis Apul lib. 11. de Asin aur causit paint in yair baner the wand of Peace of Mercurius in ye quhilk was paintit ye portrait of twa DragoÌ„is or Serpentis linkit within vtherafter yair was drawin ane Agil for ensenzie of ye Romaine Empire Bot Constantine ye grete Emperour into Grecia causit graif in it a figure of Greik letters In ye foresaid buik of ye discours of ye religioun of ye ald romainis of interlinit with and on ye twa sydis in yis signe willing to signifie yis word Christos Christ This baner was borne apon a stock or staff of trie giltit in maner of a Crosse ye baner being foure nuikit in forme of ane ensenzie of violet crammosie syne brouderit on ye borders with freinzie of golde or of siluer and precious stainis After yis exampil ye Messe preistis haif decorit yair Pompilian Processiounâ— in quhilks are borne baners as gif yai wald ga to weir or conduct ane Hoste of souldartis bot in place to haif causit paint ye Name of Iesus Christ yai haif causit paint Idolis and Imagis of diuerse Gods and Goddessis hic Saintis and sche Saintis Patronis of euerie Paroche This is in sume ye beginning of ye Processioun of ye Messe for ye second parte of ye Messe Hes yair euer bene swa grete Idolatrie amang ye Israelitis quhan yai wald celebrate ye feast of vnleuenit bread The Èeir of Christ 1264 to eat ye Paschal lambe ye figure of ye halie Sacrament of ye Supper yat ye mesmongers hes disgisit be yair Messel Sacrificis causit yai euer bear in ProcessiouÌ„ ye flesche or ye blude of ye immaculat Lambe Layit yai it euer vp in a Relick house to be borne in processiouÌ„ throch ye streitiâ— As to the SerpeÌ„t of brasse albeit yat yai abusit it causit yai euer bear it for a Relick apoÌ„ ye schoulders of yair Sacrificers hauing ye head and beard schauin as ye grete Bischop Vrbanus hes ordenit to bear in Processioun ye round hoste consecratit be ye Mesmongers And institutit a Solemne feast apon thurisday euerie Èeir to ye end to turne ye vse of ye halie Sacrament to mair detestabil Idolatrie nor all his predecessouris did After ye haliewater sprinklit ye Processioun done Numa institutit yat ye Messe Preist sould celebrate the Sacrifice 3. Parte of ye Messe The Alter â—â—hâ—it waxe Canâ—il being cled of his Aube and Chasubil or paintit cote hauing a crowne on his head and ye beard schauin sould cume neir to ye Alter to yis end preparit for sacrifice garnissit with a lampe or wax candil lichtit quhilk commonlie was of ane torche or of firr Ouid. lib. 4. Faâ—t Apul. liâ— 11. de Asin aur for without ane Alter and without sire na sacrifice could be celebratit He ordenit alâ—wa yat ye Mesmonging Preist sould turne him about besyde ye Alter toward ye East Prophirius ye heretike Plutar. in Numâ— not onelie continewit yis Pompilian Magik bot alswa ordenit ye entrie of ye Kirk and ye Imagis to be turnit about toward ye eâ—st to ye end yat yai quha sould enter to ye Tempils inclining yaim selfis before ye Imagis sould dresse yair prayers towarde ye east euin as ye Persians worschipping ye Sone of ye east Alâ—r ab aleâ— lib. 4. cap. 17 Are not yir Messalian and Pompilian institutiouns contraire to the ancient cerimoniall Law of ye Iowis to quhame it was forbiddin to dresse yair prayers toward ye east for ye vnbeleif of ye ancient Idolaters Acknawlege yan ô Mesmongers Èour erectings of Alters toward ye east Èour Lampis and lichtit wax candils Èour Imagis and Idolis reuerencit in Èour Messel Sacrificis to be begone of ye ancient Romaine Religioun continewit be Èow fra ane to anuther For as to ye Imagis Idolis quhairwith Èour Alters are ornit and decorit to celebrate Èour Messel Sacrificis yai can not take yair beginning fra ye Law of God ye quhilk forbiddis not onelie to permit onie Image in Kirkis bot not to graif yaim or reuerence yaim Quhame to could God be maid like quhat Image Exod. 20. Leuit. 26. Deut. 5. Esai 40. Abhominabil Idolatâ—iÌ„o quhat forme or quhat pourtrait could be inuentit to him And neueryeles be ouer detestabil and abhominabil ane heresie Èe ô Mesmongers cause Imprint ye Image and picture of ye trinitie of ane God in thre personis in Èour round hostis yat ye cause worschip Neueryâ—les ye twa Messalian Doctouris Titelman and Biel interpretis vtherwise ye Alter qhan ye Mesmonger cummis neiâ— chargit with his Chalice giltit to figurat Christ bearing ye Crosse in ye mount of Caluarie Thairafter ye Preist kissing ye Alter to figurat ye Mariage and nuptiall signe of Iesus Christ with his kirk ye richt syde of ye Alter to figurat ye pepil of ye Iowis and ye car syde Durand lib. 4. rubr de mutar ye pepil of ye Gentilis For yis cause Durandus a subtil Mesmonger hes writtin yat yat ye Mumchance of ye Messe sould begin at ye richt syde of ye Alter and â—nd in yat same parte and neueryeles ye principall aâ—pis murgiouâ—â— are celebratit at ye left syde of ye Alter As to ye fire and waxin candil lichtit yai figurat it to Christ at being ye fire yat consumis ye roust of our sinnis or vtherwise ye fire of charitie compassing ye Christiane pepil and ye waxâ—n candil lichtit to figurat ye licht of Faith and ye ioy of ye cumming and incarnatioun of Christ Are not yir detestabil Sophisteries quhairon ye Magicien Numa thocht neuer yan quhan he institutit ye Alter ye fire and ye waxin candil lichtit to Sacrifice To continew ye ordour of ye Sacrifice of ye Messe 4. Part of ye Messe Confiteor Rem diuinaÌ„ facturus ad suam leuamdâ—m culpaÌ„ seâ—mpâ—imis reum dicent debebat novae poenitore ac faceri admissumuultum que summittere Alex. ab alex lib. 4. cap. 17 Blond lib. 1 de Rom. triumph ye Messe Preist being cum neir to ye Alter ye waxincandil lichtit being cled and ornit with his Aube and Chasubill turning ye face towardis ye east halding the Imagis giltit and grauit before all thingis soulde say his Confiteor and make his Confessioun in acknawleging his offencis and asking Pardoun at the hie Gods and sche Gods hie Saintis and sche Saintis requiring iust ressonabil thingis as said Pithagoras in his goldin verse and Orpheas in his Hymnis Bot Numa ye Magicien estemit ye conscience of ye Preist yat said Messe to be weil purgit be
of ye heuinlie bread and MANNA geuin to yaim of God TraÌ„substanciatioun inuentit during ye tyme yat yai war in ye desertis bot murmurit aganis God and Moises yair conductor desiring to eat flesche ye pepil alswa of Rome Blond lib. 4 de Rom. tri Pagane and vnfaithful was not content with ye institutioun of Pompilius for ye communion of litil round breadis bot be ye hie Preistis of Rome Idolaters it was institutit to slaie and offer beastis to ye end to eat and communicat of ye flesche of ye beastis in yair sacrificis speciallie ye scheip ye sow ye gate and ye oxe quhilk first had bene institutit be Euander King of Arcadia To ye end yan yat ye Mesmongers sould not degener fra ye Idolatrie of yair predecessouris yai thocht gude to follow yis communion of flesche and contentit not thaim selfis of yir litil round hostis vnleuenit consecratit Hostis of fâ—our traÌ„substanciatit in flesche and ye wine in blude and imprintit with Imagis Bot haif with tyme inuentit ane new Magik to transubstanciat yair litil hostis of floure in flesche and bane ye bread being na mair bread bot ane accident without substance and be yis meanis to turne ye round hoste of floure in a carnall and bludie sacrifice for sinn ye wine alswa offerit in yair Messell chalicis to transubstanciat it into blude O detestabil Heresie the wine being na mair wine bot ane accident without substance â–ª was yair euer mair abhominabil Magik and mair detestabil heresie yan yis Messalian transubstanciatioun Quhan the pepâ—â— of Israel murmurit aganis God yat yai war lothit with eating of MANNA and heuinlie bread requiring flesche ye MANNA was it transubstanciatit in flesche in bane and into blude Quhan ye ancient Romaine Idolaters walde haif changit yair round hostis of floure and askit to eat flesche in yair sacrificis vsit yai yis Magik of transubstanciatioun The Èeir of Christ 1062. In Chronol Ioan. funcii Qhairfore I wil confesse frelie yis Messell eik to haif bene newlingis institutit be Mesmongers mair nor a thousand Èeir after ye incarnatiouÌ„ of Iesus Christ This heresie begoud gretlie to be spred in the tyme of ane Nicolaite Antichrist quha intrusit him self to the hie preisthude of Rome Volaterran be the priuat coÌ„spiracie of Hilde brant Lanfranc de sac hauing chaissit out be force ye vther chosin hie Preist to wit Benedict tent of yat Name in the Èeir of Christ 1062. Èeiris Than afterwarde he aduancit him self be a coÌ„spiracie haldin in ye Latran of Rome during ye Ecclesiastical tyrannie of Innocent 3. of that Name about twa hundrith Èeiris after ye recantatiouÌ„ was canonisit of Beringarius Aganis ye traÌ„substaÌ„tioÌ„ Treiâ— of life Deane of Saint Maurice of Anger 's Aganis ye quhilk abhominabil Magik and heresie it behuifis summarlie be maner of recapitulatioun to confer ye institutiouns of ye Sacramentis ordenit of God First ye fruitis of knawlege of gude and ill forbiddin to the first father Adam as halie signes and Sacramentis of feir and obedience quhairof dependit life and death war yai transubstantiatit turnit in knawlege or into death to laife yair nature of tries and fruitis reducit in ane accident without substance ye celestiall MANNA and rock flowing with liuelie water Heuinlie Manna Rock flowing of water being Sacramentis comparit to ye halie Sacrament of ye Supper war yai transubstantiatit to ane accident without substance The Lambs without spot offerit vp be Abel in ye sacrifice acceptabil to God Lambis offerit be Abell war yai transubstaÌ„tiatit in onie vther nature The litil skinn circumcisit CircumcisioÌ„ for a note and mark of ye conuenaÌ„t to ye gude Patriarche Abraham to his posteritie was it turnit in ane accideÌ„t without substance The blude of ye Paschal Lambe for assurance of ye saluatioun of Israel Paschal LaÌ„b was it turnit in anuther substance The flesche of ye immaculat Lambe ordenit to be eatin on ye day of ye Passouer ye trew figure of ye halie Sacrament of ye Supper was it transubstantiatit in ane accident without substance Serpent of Bâ—asse The Serpent of brasse be ye onelie behalding quhairof was geuin health to ye seik left it of to be a Serpent of brasse was it transubstantiatit in yat it was ordenit for a Sacrament and halie signe to ye pepil of Israel The beastis offerit in sacrificis Beastis offerit vp alsweil of eardlie beastis as of vnleuenit bread and vther halie signes ordenit of God for Sacramentis and halie figuris for ye clensing and saluatioun of ye pepil of Israel war yai transubstanciatit in accidentis without substance All ye signes consecratit and ordenit of God in ye Kirk of Israel albeit yat yai had reallie and sacrameÌ„tallie representit yat quhilk was figurit be yaim war not as ane simpil picture or without effect Èit yair was neuer swa horribil ane heretike yat hes inuentit yis Magik of tansubstanciatiouÌ„ Neueryeles it behuifis ô Mesmongers yat Èe acknawlege yat ye gude and halie fathers of Israel hes bene adoptit impit and regeneratit be faith in Iesus Christ begottin before all warldis yat yai haif bene narissit and purchasit life eternal be Iesus Christ Conference of ye Faith of ye auld fathers of Israel with ours yat yai and we haif bot ane onelie God and ane onelie Iesus Christ our Mediatour and redemer yat yai be faith communicatit and sacramentallie and participatit spirituallie in ye blude of Iesus Christ for yair saluatioun and life eternal That yair is na difference as tuiching God betwene yaim hauing precedit Iesus Christis incarnatioun and vs quha are sen his incarnatioun bot yai and we are ye Kirk of God redemit be ye blude of ye iust and immaculat lamb Iesus Christ Mairouer yai had faith of ye promis to cume and obseruit ye halie Sacramentis and halie figuris of ye sacrifice yat sould be perfitlie endit be Iesus Christ and we be ye new Law D. August contra faust lib. 20 ca. 21 cap. 14. lib 19. contra Petilian lib. 2. cap. 37.77 do celebrate ye memorie and remembrance of ye sacrifice alreadie endit be Iesus Christ hauing fruitioun of ye promis accomplissit Gif yan ye Israelits haif eatin the same heuinlie bread and dronkin ye same hailsume drink yat we haif be faith in ane onelie Iesus Christ gif yai had halie signes 1. Cor. 10. Aug. in psal to represent actuallie and reallie ye death of Iesus Christ to cume euin as we haif had ye halie signes of his death present or passit yai for ye tyme to cume we for ye tyme passit quhy is it yat ye Mesmongers haif inuentit yis new Magik to turne a halie sacrament ordenit of God into ane Magik of transubstanciatioun
into ane accident without substance Aganis ye miracils alle git be ye MesmoÌ„gers Exod 7. 8 Exod. 14. Gif God to approue his micht and manifest the hardnes and obstinacie of Pharo thocht gude to do wondrous thingis be Moises and Aaron in turning ane wand into ane Serpent ye water of ye flude into blude and into Padockis or froggis ye dust of ye eard into life after alswa to make ye reid sailabil see drie and did monie vthers meruels is yat to infer ane transubstanciatioun of litil round Hostis vnleuenit imprintit with Imagis into ane accident without substance In quhat place of ye halie Scripture quhan yair is mentioun maid of ye halie signes and sacramentis or sacrificis ordenit of God is it said ye signe or Sacrament to be transubstanciatit Bot contrariwise the wil of God willing to accoÌ„modat ye self to ye infirmitie of man hes ordenit to him fra tyme to tyme common signes for notis and markis of ye assurance of ye thing signifiit Quhairin ye power of God is mair furthschawin and manifestit to giue vs yat quhilk be ye halie signe is representit be ye vertew of Faith of ye halie Spirite yan gif ye signe it self war reallie traÌ„substanciatit be sume miracil sene to ye eye For ye sacramentis comprehendis in yaim thingis mair spirituall nor carnall for yis cause God be his Prophetis hes euer blamit his pepill of Israell for taking ye sacramentis ouer carnallie as we haif before summarlie reheirsit Bot tell me ô MesmoÌ„gers quhan Iesus Christ thocht gude to interprete Interpretatioun be Iesus Christ of ye communion of his bodie yat he was ye trew bread of life discendit fra heuin to giue life eternall and how it behuifit to vnderstand yir Sacramentall wordis to eat his flesche drink his blude quhairthrowye Caphernitis Èowr predecessouris war sclanderit hes he taucht be his interpretioun yat to eat his flesche sould be vnderstand be ane litil round Hoste transubstanciatit The round Hoste of flour and ye wine to be na mair bread nor wine bot accidentis without substance Is it ye doctrine of Christ Èour abhominabill Magik Nathing les Ioh. 6. bot Iesus Christ as ane trew Lawgiuer to quhame onelie belangis to interprete his Law answerit vnto ye Caphernite Doctours yat yai war ouer grosse and carnall yat restit yaim self in ye flesche as Èe ô Mesmongers albeit yat ye flesche alane profitis nathing seing yat his sacramental wordis war spirituall ye flesche sayis he profitis nathing Ioh. â— bot ye Spirite quickins And alswa how can Èe ô Mesmongers halilie accord Èour transubstanciatioun with ye doctrine of Iesus Christ yat promisis and assuris to gif life eternal to yaim yat sall eat his flesche and drink his blude gif Èe take yir wordis carnallie For Èe can not be ignorant yat Èour bodie albeit yat it haif deuourit Èour round Hostis transubstanciatit in flesche into blude suppit lickit ye wine transubstanciatit into blude neueryeles it dyis and is mortall be ye necessitie of ye Law Quhairfore ye life eternall promisit be yis communion can not be vnderstand of ye bodie nor of ye mortall flesche It behuifis yan necessarilie yat Èe acknawlege for ane halie interpretatioun yat to eat ye bodie and drink ye blude of Iesus Christ sould be referrit to ye life spirituall and celestiall and yat ye flesche profitis nathing bot ye spirituall wordis and ye communion of ye bodie blude of Iesus Christ be faith and in ye Spirite geuing life eternal This interpretatioun is reheirsit be ye halie Apostil Iohn monie tymis quhan Iesus Christ vsit yir tearmis he yat cumis to me sall neuer haif hunger Ioh. â— he that hes faith in me sall neuer be thristie bot sall haif eternal life Are not yir tearmis vnderstand abill aneuch to interprete yis halie Sacrament of ye communion of ye bodie and blude of Iesus Christ without hauing recours vnto Èour Magik of transubstanciatioun Anuther like interpretatioun of ye halie Doctour and Authour of ye law of ye sacramentis is discriuit quhan Iesus Christ was askit of Nicodemus Conference of Baptisme with ye sacrament of ye Supper Ioh. 3. of ye meanis how a man sould be regeneratit and borne againe Is it possibil said Nicodemus yat a man can returne againe to his mothers wambe To yis questioun Iesus Christ hes he answerit yat in ye halie sacrament of Baptisme ye water is turnit into ye bodie into flesche and into blude and transubstanciatit into a carnal wambe be it for to be borne againe regeneratit was yair not as grete ressone according to Èour Magik to vse yis answer in it as in ye Sacrament of ye Supper For be ye ane of ye twa halie Sacramentis we are regeneratit be ye vther we are nurissit Bot regeneratioun is meruelous to ye wisdome of man alsweil as ye nurisment for according to ye humaine and carnall iugment it walde appeir to be vnpossibil to be borne twise bot our gude God hes vsit ye like interpretatioun for ye regeneratioun as for ye communion of his flesche and of his blude to wit yat it behuifis to vnderstand yir sacramental tearmis spirituallie and not carnallie for ye flesche profitis not bot ye Spirit quickins That quhilk is of ye flesche is fleschlie yat quhilk is of ye Spirite Ioh. 3. is spirituall The halie Apostil in geuing to ye Corinthians that quhilk he had resaisit of ye haÌ„d of God admonissit yaim of ye second cumming of Iesus Christ 1. Cor. 11. quha coÌ„mandis in ye meane tyme to communicat with ye bodie and blude of Iesus Christ be ye breaking of bread and cup of benedictioun callit ye new Testament and new conuenaÌ„t contractit be ye blude of Iesus Christ Seing yan yat we are assurit of ye second cumming of Iesus Christ being gaue vp to heuin sitting at ye richt hand of God his Father vnto ye day predestinat yat he sould cume againe to iuge ye quick and ye dead how sall Èe aggre yis place ô Mesmongers quhan be Èour Magik Èe say Èe cause daylie cume downe and causis cume againe ye bodie of Iesus Christ in flesche and in bane before ye tyme preordinat be cume of his second cumming Tit. liui lib. 1. Decad. â— Numa PoÌ„pilius vt populum Romanum sacâ—is obligaret volâ—bat videri sibi cum dea Aegeria congressus esse nocturnos eiusque moni tu se quae accepta diis immortalibus sacraforent instituere Valer. Max. lib. 1. cap. 3. This Magik hes be Èow bene restorit fra Èowr first Authour of the Messel sacrifice Numa Pompilius yat be his Magik gaif to vnderstand yat he causit cume downe fra heuin his Nymphe and Goddes Aegeria Èea and alswa his Iupiter Elicius be ye meanis of quhame war reuelit to him the
subtil transmutatioun transubstanciatiouÌ„ of Iesus Christ into a rok or material craig Gif ye halie Apostil testifies yat we are ye bodie of Iesus Christ is it to infer 1. Cor. 12. yat we are vanissit away and are na mair men bot transubstanciatit into ane accident without substaÌ„ce I forese weil o Mesmongers indurit yat Èe will obiect all yir placis afore allegit in ye quhilk yis tearme Est is found not to make mentioun of ye sacramentis quhilk are far mair exactlie to be obseruit forsamekil as yai are halie mysteries ordenit of God ye quhilk is trew And alswa not onelie yis word Est is found in ye halie Scripturis heir before declarit bot quhan it is spokin of ye halie sacramentis first ordenit of God to his pepil of Israell is it not writtin yat circumcisioun is ye coÌ„uenant and contract of God Gen. 17. In ye vther sacrament of ye communion of ye Paschal Lamb is it not said yat ye Lamb is ye Passouer yat is to say a passing by Exod. 12.13 Is it to infer a Magik of transubstanciatioun wil Èe not confesse ô Mesmonging transubstanciatouris yat in yir placis of yehalie Scripture speaking of ye halie sacrameÌ„tis yis tearme Est can not be vther wise interpreâ—it bot to signifie and yat ye circumcisioun was ye signe and marke of ye conuenant and confederacie contractit be God with Abraham Gen. 17. the Paschall Lamb was alswa the halie signe of the Passouer for remembrance of the deliuerance fra Egipt The Ark of conuenant for anuther Sacrament of ye quhilk it is writtin Nomb. 10. Psal 68.94 Math. 21. Ioh. 2. that it is ye veritie and power of the Lord is it to say that it was transubstanciatit into the maiestie of God It behuifis it behuifis with discretiouÌ„ to interprete ye halie Scripture and in humilitie without sophistrie and without Magik to vnderstand hailsumlie ye trew interpretatioun of the tearmis and not abyde swa gretlie in ye letter ye quhilk slais bot to resaif ye word of God in ye Spirit yat quickins Gif yan ye Ark consecratit is namit ye Lord and callit God because yat in it he exercisit his power and declarit his Oracils and mysteries to draw be ane outward signe ye pepill of Israel to remember yaim self of God to feir him and obay him gif Iesus Christ hes alswa said yat he is ye bread cume downe fra heuin ye bread yat quickins yat ye bread brokin is his bodie that the wine is his blude yat ye cup is ye new Testament be ye outward signes of bread and of wine to cause vs vnderstand our life and fude of saluatioun to depend of ane onelie Iesus Christ and yat be his death blude sched we haif assurance of eternall life euin as ye bread and ye wine are for ye bodelie nurisment and yat it was his wil and he ordenit yir halie signes to serue vs as sacramentis for approbatioun and confirmatioun of our faith is yis ane occasioun to haif playit ye Caphernitis or Nicodemits for to inquire or dout of ye power of God how is it possibill to eat ye bodie and drink ye blude of Iesus Christ how is it possibil to be regenerat and borne again Seing that ye promis be the word hes bene gifin to vs quhy haif Èe ô Mesmongers imaginit ane carnal transubstantiacioun mistraisting ye vncoÌ„prehensibil power of God sould it not haif suffisit Èow to beleif simplie ye bodie and ye blude of Iesus Christ to be reallie and sacramentallie offerit vnto vs to communicat of it for our fude for to gif vs life eternall be ye bread and ye wine consecratit with geuing of thankis ye bread being trewlie his bodie and ye wine his blude quhilk it behuifis to resaif worthelie be faith and in puritie of consciens as halie signes and markis of ye heuinlie bage without inquiring ouer subtillie of ye meanis vthers yan ye interpretatiouÌ„ of Iesus Christ yat ye flesche profitis not bot ye Spirit quickins and yat his wordis are Spirit and life Sould we doute yat God hes not ye power be ye signes of bread and of wine consecratit to make vs communicat with ye bodie and blude of Iesus Christ albeit yat ye bread abidis still bread and ye wine remanis wine Gif it war not a sacrament bot sould be callit ane miracil as quhan Iesus Christ turnit ye water into wine he vsit yen a miracil of transubstantiacioun changing ye water into wine Ioâ— â— Bot he ordenit not yairof a sacrament as he did of ye communion of his bodie and blude be ye halie figuris of bread wine â–ª was it not as easie to God to cause change ye wine into blude or ye bread into flesche as to moises and Aaron to change ye water of ye riuer into blude Exod. 4.7.8 to proue ye hardnes of Pharo or quhan ye cludis war turnit into ye flesche of Quaillis Exod. 16. yat ranit downe apon ye pepil of Israell Neueryeles God hes not ordenit yir miracils to serue as ordinare sacramentis bot wald accommodat him self to our infirmitie in geuing vs halie signes not transubstanciatit yat are not vaine or fantastik bot are outwarde signes yat we may se tuiche eat and taist abiding in yair substance and neueryeles representis sacramentallie yat quhilk is comprehendit and signifiit be yaim quhairin consistis our approbatioun of faith to schaw furth be ye wark of ye sacrament yat we are of ye nomber of ye regenerat and nurissit be ye halie sacramentis of Baptisme and of ye Supper Gif it be permittit to vse comparisouns ComparisouÌ„ of ye twa halie sacrameÌ„ts of ye twa halie sacramentis of Baptisme and of ye Supper albeit yat yair be difference betwene regeneratioun ye quhilk is not reiteratit for it suffisis to be anis borne and regeneratit bot ye nurisment is oft reiteratit according to ye ordour of nature and vthers differencis larglie aneuch discriuit be ye halie Apostils and Ministers of ye word of God Notyeles ye same end ye same God the same Iesus christ is representit alsweil in Baptisme as in ye Supper be ye blude of Iesus Christ we are regeneratit and be ye same blude nurissit be ye blude of Iesus Christ we are renewit impit and graftit and be ye same blude are intertenit Tit. 3. and preseruit fra hunger and thrist for euer mair Ioh. 3.6 Be ye blude of Iesus Christ we are spoilÈit of ye auld corruptit skinn Rom. 11. and cled with his bodie quhairof alswa we haif fude and life eternall Ioh. 6. Galat. 3. Ephes 4. Be ye blude of Iesus Christ we haif accesse and entrie to ye Kingdome of heuin and be ye same blude we haif fruitioun of ye said Kingdome To yis purpose the halie Apostil testifies vs all to haif bene Baptisit be ye
of yaim I wil propone to Èow twa onelie to wit ye wax Metals of ye ane is maid ye seale of ye prince quhairwith are sealit ye gracis pardons and remissiouns ye chartouris and preuilegis grantit be ye Prince He yat falsesies ye seal is he not punissit as for ye cryme of lesemaiesttie euin as he had offendit ye proper persone of ye Prince This seal representis it not his proper persone as gif him self war yair present Notyeles ye wax albeit it be callit ye seal of ye Prince it is not yairfore transubstanciatit bot abideth euer wax albeit yat it hes resauit ye sacrit mark of ye Prince being na mar callit wax bot ye seal of ye prince The Metals of golde and siluer markit with ye coinzie of ye Prince to serue as money albeit yat yai are not callit onie mair golde nor siluer bot hauing changit yair name after ye will of ye prince are callit Crownis Ducatis Haries Testouns schillingis or vther namis laif yai of to be Metals and of ye same substance yat yai war of Ane onelie difference yair is yat yai are destinat markit with the coinzie of the Prince quhilk representis him reallie in sick sort yat he quha clippis or makis fals yis monie he is punissitas of ye cryme of lesemaiestie as gif he had offendit ye proper persone of ye Prince Be far greter ressone ye bread and ye wine coÌ„secratit markit to be sacrameÌ„tis 1. Cor. 11. of ye bodie blude of Iesâ— Christ represeÌ„tis him in verrie deiâ— not in a picture Quhairfore he yat vsis yaim vnworthelie commitis cryme of Lesemaiestie aganis God to his eternall damnatioun Bot yis is not to infer a transubstaÌ„ciatioun be ane Magik ouer abhominabil Gif Èe ô Mesmongers Nicolaitis and transubstanciatouris are not aneuch satisfiit with ye interpretatioun of Iesus Christ and his Apostils Èea alswa of ye similitudis and familiar comparisouns to reduce Èow to ye trew way and certaine forme ordenit of God to celebrate his halie Sacramentis in abolissing Èowr Pompiliane and Messaliane Idolatries casting away alswa Èowr abhominabill Magik of transubstanciatiouns at ye least wil Èe not gif sume faith to the interpretatioun of ye ancient Doctouris of ye Kirk S. Aug. ca. â—2 Harkin yan quhat S. Augustin recitis aganis Adamantinus euin as ye blude in monie placis of ye halie Scripture is callit water Authorities of ye halie auld â—octouris Interpretatioun of S. Augustin Lib. 3. de doct Christ at in prefat Psal 3. ye Rock alswa Christ swa ye bread is callit ye bodie of Iesus Christ ye quhilk thre placis man be interpretit to be figuris and signes Quhan yan sayis ye same Doctour Iesus Christ pronuncit yir wordis hoe est corpus meum yis is my bodie in presenting bread he gaif ye signe of his bodie For it sould appeir vtherwise to be ane vnlesume thing and ouer vncourtes to deuour ye flesche and ye bodie of Iesus Christ gif yair war not ane figure to wit ye bread to reduce in memorie his flesche Lib. 10. de caut Cap. 5. ca. sacrificiuÌ„ de consecra distinct 2. and ye bodie of Christ to haif bene offerit vp for our life and eternall fude. Afterwarde alswa ye same Doctour vsis ye same interpretatioun ye visibill sacrament it is ye Testament yat is to say ye halie signe of ye vnuisibill sacrifice Like interpretatiouns are discriuit be Tertulian Tertulian lib. 1. 3. 4. aganis ye Heretik Marcion Quhairfore yan ô Mesmongers haif Èe not followit ye authoritie of ye halie Doctouris of ye Kirk yat wald not blaspheim aganis God be ane Magik of transubstanciatioun Bot did frelie acknawlege ye sacrament to be a signe or visibill sacrit figure Vt quid paâ—â—â—â—â—em vâ—â—trem crede 〈…〉 2. 〈…〉 lib. de 〈◊〉 poenitent 〈◊〉 in Ioan. trac 25. Cap. 6. S. Hieroem in Epist ad Ephe. Cap dupliciter â—ad disti signifiing in Spirit and be faith the quhilk is vnuisibil Quhy prepair Èe ye mouth and ye bellie to deuour ye flesche of Christ corporallie Quhy offer Èe not Èowr selfis be liuelie faith worthelie to eat Iesus Christ Quhy haif Èe not interpretit ye eating of ye bodie of Iesus Christ be ye notabil distinctioun of ye halie Doctour S. Hierom saying ye flesche of Iesus Christ is vnderstand carnallie quhan it is spokin of his blude sched and of his bodie crucifiit for oure saluatioun or spirituallie quhan it is said yat his flesche is ye trew meat quhilk it behuifis to eat For anuther halie Doctour S. Gelas coÌ„â— Eutychioâ— Nestorioâ— I will allege Èow Gelasius Bischop of Rome quha disputing agaâ—â—s ye Heretikis Eutychiens Nestoriens affirmis ye bread and ye wine consecratit and maid sacrameÌ„tis not to laife of neueryeles to be bread and wine in substance bot to be signes figuris of ye bodie and blude of Iesus Christ be ye mysterie of ye sacramentis â–ª will Èe mair ampill testimonies of Ambros yat apon ye Epistil to ye Corinth S. Ambrois lib. de sacrament cap. 1. 11. hes exponit to eat drink ye bread and ye wine to signifie ye flesche and blude of Iesus Christ offerit for vs. Origene alswa in his Homelies Origene in Leui. home li. 7. hes interpretit ye sacrameÌ„tis to be signes quhilk it behuifis to examine spirituallie and not carnallie because sayis he ye letter slais gif it be not vnderstand spirituallie quhan it is writtin S. Chrisosto hâ—â—li 51. ca. 15. tom 1. to eat ye flesche of Christ Quhairfore S. Chrisostom admonissit to honour yis sacrament in offering his saul to God for the quhilk Iesus Christ had bene crucifiit Psal 12. and yat be this halie sacrament of bread and wine is signifiit to vs ye similitude of ye bodie and blude of Iesus Christ For resolutioun it behuifis to be reulit after ye halie interpretatioun of our halie Doctour Iesus Christ and of his Apostils to honour and reuerence his halie sacrameÌ„tis institutit of him be outward signes to lift our Spirit to heuin to comprehend yat quhilk is be ye signes representit not to esteime yaim as vaine picturis fantasies bot worthelie to resaif yaim in liuelie faith he ye vertew of ye halie Gaist to ye end to be nurissit and fed of the heuinlie bread to ye saluatioun of ye saulis to cum to eternall life Lâ—t vs yan be assurit in Iesus Christ as meÌ„bers of his bodie lat vs reduce vs all to vnitie to communicat ye self same bread drink ye self same wine maid of monie cuirnis 1. Cor. 12. vnitit and knit together to ye end yat we may say with ye halie Apostil all vs faithful to be ye bodie of Iesus Christ sauit and redemit be ye bodie crucifiit and ye blude sched for vs. Swa abiding and remaning be faith in Iesus Christ eating him and drinking his blude lâ—t vs beleif firmelie yat he was crucifiit dead D. Agust in Ioan. tract 30. Art 1. et 3. yairafter â—â—ssin his bodie gaine vp to heuin to ane certaine place sitting at ye richt hand of God till yat he cum again as he went vp in his humanitie and neueryeles his power and diuinitie to be distributit to vs and spred apon ye eard and in all placis speciallie in his halie Sacramentis quhilk he hes left to vs as plegis and ane outward approbatioun of our Faith for memorie and remembrance of the death and Passioun of our Saluiour Iesus Christ Amen FINIS
yat yaâ— had hard speik of it in ye tyme that ye Iowis dwelt in Egipt be ye space of 430. Èeiris obseruing circumcisioun Exod. 12. Mairouer ye circumcisioun was ordenit for ye maillis onelie and not for ye wemen Gene â—â— yair was a day appointit for ye circumcisioun within ye 8. day of yair birth ye cutting of of ye litil skinn was with paine and dolour Bot ye grace of God hauing abolissit be his incarnatioun and perfite Sacrifice ye rigour of ye cerimonial Law alsweil for ye distinctioun of meatis as of dayis hes left to vs be his new Testament and new conuenant ye halie signe of water common to all alsweil mail as femail without distinctioun of dayis and without yis yat be yis halie Sacrament ye child baptisit feil paine as he felt be ye circumcisit skinne This signe of water to represent to vs ye purging and clensing of our sinnis be ye blude of Iesus Christ was coÌ„mon not onelie amaÌ„g ye Iowis quha customit to vse halie and clensing water Num. 19. bot alswa ye Gentilis and all natiouns had in vse the purging and wasching of halie and clensing water as it may be knawin be ye reding of ancient Histories To ye end yan yat ye grace of God soulde be spred generallie throch all ye warld in all natiouns regiouns and prouincis alsweil of circumcisit as of vncircumcisit alsweil of Iowis as of Gentilis it hes plesit God to chuse ye signe of water maist common to accoÌ„modat him self swamekil ye mair to man to draw him into feir and obedience be ye quhilk signe he hes institutit his halie Sacrament of baptisme for a takin assurit marke of our regeneratiouÌ„ and purificatioun representit Sacramentallie be ye vertew of ye halie Gaist in ye quhilk Sacrament God hes assurit vs to assist yairin for to impe and regenerat vs in Iesus Christ Math. 28. Tit. 3. gala 3. to be maid and renewit members of his meÌ„bers and to resaif vs as cled incorporat againe in him and by him Like ressouns a man may deduce for ye vther halie Sacrament ordenit of God be his new Testament to wit of bread and of wine of quhilks signes elementis The Sacrament of ye halie Supper of Iesus Christ or notabil takins all natiouns war wount to vse in yair Sacrificis offeringis and cerimonies concerning yair religiouns and ye circumcisit and ye vncircumcisit ye Iowis and ye Gentilis And alswa ye twa kindis of fudis for ye nurissing of mâ—n are comprehendit vnder ye bread and ye wine for yir causis our gude God desiring to drawe to him all natiouns to nurisse yaim minister to yaim maist necessarie fude hes institutit ye communion of ye bodie and of ye blude of our Sauiour Iesus Christ vnder the elementis halie signes and Sacramentis of bread and wine Now euin as he hes assurit vs be ye marke bage of ye water of Baptisme to be regenerat and renewit in ye bodie and blude of Iesus Christ representit be ye Sacrament of yat halie water be the vertew of ye halie gaist swa are we nurissit be ye communion of his bodie and of his blude representit reallie be ye bread and wine consecratit for meat and spiritual nurisment euerlasting and making quick be ye vertew of ye halie Gaist In quhilk God hes done to vs yis grete fauour yat he hes dischargit vs of ye bludie sacrificis ordenit in ye first Kirk of ye Israelitis yat were wount to be chargit with monie and diuers sacrificis celebratit with ye sched blude of eardlie beistis according to ye diuersitie of offencis and of personis hauing sinnit Heb. 9. All ye quhilk sacrificis war perfitit abolissit be ye sched blude of ye iust and innocent lamb Iesus Christ quha be his perfite sacrifice hes altogether distroyit ye vther sacrificis hauing reseruit vnto him self ye dignitie of ye grete and eternal Preist sitting at the richt hand of God his Father Bot he hes borne vs swa grete sauour yat in place of abolissit sacrificis he hes ordenit ye twa halie Sacramentis heirtofore reheirsit for certaine assurance of our regeneratioun our purgatioun our adoptioun our nurisment and life eternal geuin to vs be ye blude of our Sauiour Iesus Christ Bot euin as ye Israelitis ouer carnall and grosse restit them selfis ouer mekil in ye outwarde signes corruptit the trew vse of Sacrificis CorruptioÌ„s of SacrameÌ„tâ— â–ª and Sacramentis ordenit to thaim of God like abusis Èea greter corruptiouns are cume in ye twa halie Sacramentis left to vs be ye new Testament of Iesus Christ For in ye Sacrament of Baptisme succedit in ye place of circumcisioun ye man consauit of ye corruptit Masse walde not content him self of ye halie institutioun of God bot sume hes broulÈit and corruptit ye vse of ye halie Sacrament of Baptisme Sacrament of Baptisme Corruptit be ad iuratiouns coniuratiouns mixtiouns of salt of oile of wax candil Chrismis blawingis cuidis or biginetis with ane infinitnes of crossis in ye browe in ye eine in ye nise in ye back in ye breist at ye schoulders at ye mouth to chaise away ye deuils For ye Messalian heretikis Theod. lib. Fabul Hereâ—i authouris of coniuratiouns and crossis said yat ye borne bairne was accoÌ„panyit of his Gaist or deuil quhilk could not be chaisit away bot be adiuratiouns coniuratiouÌ„s for yis cause yis halie Sacrament of Baptisme hes bene corruptit til yai haif addit Sâ—riak tearmis of spittil and halie spitting Quhat greter corruptioun can be discriuit Ca. siue câ— post quaÌ„ de consecâ—at distinct 4. Epheta pers Satyr 2. Galat. 3 Ephes 4. 1. Cor. 15. yan be sick abhominabil inuentiouns as gif ye blude of Iesus Christ war not sufficient aneuch for our regeneratioun and purgation yat God war not potent aneuch to mix and regenerat vs be ye halie signe of water representing ye blude of Iesus Christ gif yair war not of spittel and of halie coniurit spittings of oilis of salt Tertul. lib. de corona millit of bignetis of Chrismis of torchis or wax candil or of milk and of honie inuentit be vther heretikis Sume alswa mair subtill Magiciens Pithagoriens instructit in the doctrine of the Messalians hes aâ—â—dit vnto it to pronounce twentie tymis the Name of the Deuil to coniure and adiure him as accompanyit with the maill Childe presentit to be Baptisit and threttie tymis in the Baptisme of a Maidin was yair euer sick and swa detestabil corruptiouns in ye Sacrament of circumcisioun Quhairfore ó Mesmongers haif Èe mixit arse ouer head oillis in the halie Sacrament of Bâ—ptisme Following the heresie of Marcus and Marcosus quha bade ointe the bairnis to Baptise the halie signe of water institutit be ye hand of God Epipha lib. 1.
sacrificer quha hes reseruit to him self onelie yis eternal sacrificing and neuertheles hes left to vs his halie institutioun of ye banket ordenit to vs of bread and of wine representing his bodie and his blude After ye foresaid corruptiouns Satan a diligent maister of warke Babilonical hes display it all his power to big ane vnwinnabil fortres of Idolatrie to ye end to vainquisse and cast downe altogether ye Kingdome of Iesus Christ quhan he interprisit ye bilding of ye Messe to be subrogatit in ye place of ye halie sacrament of the Supper as we sall deduce summarlie and swa cleirlie yat ye maist hardenit Pharos growin auld in yair ancieÌ„t Idolatries sal acknawlege be ye veritie of stories thair errouris and abhominabil heresies Before we paint furth ye labirinthe of errour quhair the Mesmongers haif drownit yaim selfis it semit to me to be neidful summarlie to discus ye ancient Religioun of the Romains of the Kingdome of ye west Empire of Emperouris hauing exercisit ye temporall gouernance and ye dignitie of grete Bischoppis Superintendentis of ye Religioun and Romain Kirk All alsweil as I wil confesse ye Romain Religioun to haif bene altogether or for the maist part institutit be Numa Pompilius second King of ye Romains Tit. Liu. lib 1. decad 1. Fenestel lib. de mag rom about 700. Èeiris before ye incarnatioun of Iesus Christ ThaÌ„ war institutit ye Bischoppis quhilk sen syne war reducit to a certain noÌ„ber vnto four afterward ye nomber augmeÌ„tit vnto aucht be Sylla vnto fiftene In ye college of ye Bischoppis thair was ane grete Bischop quha was chosin be vther smaller Bischoppis out of yair ordour and dignitie swa yat ye small Bischoppis purpurit Cardinallis hes practisit ye electioun of ye grete Bischop of Rome out of yair stait ordour and dignitie This Pompilian Religioun hes bene swa weil obseruit be ye Romains fra ye father to the Sone yat it hes neuer bene possibil to be pullit out of ye flesche nor plukit away be ye rute bot hes bene continewit vnto yis present day as euerie man sall knaw before his eine be yis litil traitise To confirme yis point na man may be ignorant gif he hes plesit reid ye Romain histories yat afore ye in carnatioun of Christ yair hes not bene ane onelie King Consul Dictator or Romain Emperour instructit in the Law of God bot all haif bene Idolaters vnfaithful following ye ReligiouÌ„ of ye Magicien Numa pompilius That sen ye incarnatioun of Iesus Christ during ye space of 300. Èeiris or yairabout yair hes not bene alswa onie Emperour or Consul of Rome yat walde change his ReligiouÌ„ to resâ—if ye Law of Iesus Christ bot in ye contrare Euseb in libris historiae ecclesi The Èeir of Christ 34. 68. The Èeir of Christ 94.112 123. 167. 202. 238. 254. 257. 276. 292. yai haif put furth all yair micht and power to exercise all sea t is of creweltie aganis ye Kirk of Iesus Christ Quhilk iustefies ye self be ye Ecclesiastical histories be the quhilks yair is paintit out til aleuin grete persecutiouns vnder ye grete Romain hie Preistis to wit Chud Tiber. Nero. Claud. Domitian Nero. Flau. Domitian Triâ—ni Elie Hâ—drian Antoni Philosophus Septimie seuere Iul. Maximiu Mar. Quint. Traian Dece Licinie Valerian Valere Aurelian Diocletian All the quhilks Emperouris hes gouernit ye empire religioun of rome be 300. huÌ„drith Èeiris sen the incarnatiouÌ„ of Iesus Christ in coinzies grauis monimeÌ„tis titils antentik letters In the buik intitulit discourse of ye Religion of the â—ancient Romans be william of câ—oâ— bailÈâ— of ye â—aulphiniâ— retenit the names of greit Preistis cheif Sacrificatours as deligeÌ„tlie hes bene gatherit in the b ik of the Antiquities of rome in ye quhilks are paintit furth the pictaris coinzies monimentis of ye ancieÌ„t Româ—ine Emperours quhâ—lks all are qualifiit grete Bischoppis vnder yir tirils Iul. Caes Pont. Mâ—x Tiber Nâ—â—o Pont. Max Câ—aud Nero Pont Max. Vespasinus Cesar Pont Max. Trimus Impe. Pont Max Mar 〈◊〉 Antoâ—â— Aug. Pont. Max. Heliogabalus Summas Sacer los Aug. A â—ia Impeâ— Pont Max 〈◊〉 of 〈◊〉 Max. Commol Imper. Pont Max. Galerius Maximinisnus Pont Max. 〈◊〉 Constantinus Aug Pontif. Max. Being yan Emperours and hie Preistis yai had neuer permittit anuther head yan thaim in ye Religioun and Kirk of Rome of all tyme enemie of Iesus Christ For quhen ye Apostils preachit Christ to be cheif Preist gret eternal Sacrificer without successour after ye ordour of Melchisedech ye tyrantis of rome or yair lieutenaÌ„tis tuik occasioun to condamne Iesus Christ for feir to diminisse ye authoritie of Cesaris grete hie preistis of Rome Of quhat furie war yai mouit during thre hundrith Èeiris aganis ye Christians and ye Religioun of Iesus Christ to defend yair auld Pompilian ReligiouÌ„ê° Quhat answer was geuin to ye Emperour Theodosus In the Catâ—og of caesâ—â— in ye end of ye storie of Nicephore the Èeir of Christ 410. be ye Senat and Senatouris of Rome quhan it was proponit to yaim to chaÌ„ge yair Religioun to resaif ye Religioun of Iesus Christ Thay schew againe yat yai war yan in possessioun and yair war passit mair yan a thousaÌ„d Èeir of yair Pompiliane Religioun yat ye mutatioun of Religioun was ye cause of ye rewine of all common welthis For yir causis persisting in yair inueterat Romaine Religioun yai stoppit yat yai resaifit not ye law of Iesus Christ Be yir histories it is easie to be resoluit yat during 400. Èeiris and mair ye Bischoppis of Rome yat callit yaim selfe Christians could neuer obteine of the senat senatouris of Rome to resaif ye halie Gospel And alswa with ouer grete difficultie yai could conuert ye Romaine Idolaters In ye canoÌ„ gatherit be Clement â—â—s of Rome 21 22.62 â—t 65 anno christ 93. to leaue yair auld Idolatries for ye Bischoppis of Rome war ouermekil occupyit to restore ye iudaical cerimonies or pagane for ye distinctioun of meatis ane ordinance not to fast on Sonday and on thurisday to put ordour in naperie vailes in vessels of Gold and of siluer in ye couering of ye Alter in ye Tapestrie and vthers ornamentis of Alters Alexander first of that Name bisc of Rome in the Èeir of Christ 110. consumit throch auldnes and ordenit to be brunt and ye aiss castin downe in ye â—ount Sume alswa war gretlie cumbrit to restore ye Iowisse cerimonies of vnleuenit bread yair spirit fair trauellit to corrupt ye trew vse of halie Sacramentis institutit of God be minglingis of water with wine and mixit salt with water Xistus bisc of Rome in the Èeir of Christ 121. Siluester bis of Rome to make it halie coniurit to chaise away ye deuils Vthers alswa trauellit to institut corporals of fine linning to
mysteries and secreitis of heuin Gif be Èowr Magik ye round hoste consecratit was transubstantiatit in ye trew and reall bodie of Iesus Christ ye bread being na mair bread bot ye trew bodie how haif Èe tane yis bauldnes to brisse break in pecis ye bodie of Iesus Christ according to ye inuentioun of Sergius second of yat Name Èour predecessour Bischop of Rome Are Èe not far mair detestabil hangmeÌ„ nor Èowr predecessouris ye lieutenaÌ„ts of ye Kirk of Rome yat crucifiit Iesus Christ Ioh. â—9 Exod. 12. Nomb. 9. neueryeles without onie brissing or breking in pecis his bodie as it had bene propheciit And Èit Èe haif not contentit Èowr selfis to haif brissit him in thre pecis bot in Èour Messel sacrificis CorruptiouÌ„ of ye halie Sacrament haif enterprisit to drowne or steip a portioun in ye wine transubstantiatit into blude to deuour it To confirme Èowr Magik of transubstanciatioun quhy haif Èe not put ordour to preserue fra corruptioun Èowr litil round hostis imprintit yat Èe keip Aganis transubstaÌ„tiaciouÌ„ and layis vp in stoire swa diligentlie in Occrestis and Relick placis after yat yai haif bene transubstanciatit in flesche bane and in ye reall bodie of Iesus Christ is it not a detestabil heresie to beleif yat ye bodie of Iesus Christ resaifis corruptioun Èea and oftentymis is eatin of wormis mytis rattouns and mise Can Èe interpret yat it is ane accideÌ„t without substance seing yat ye hostis becume oftymis stinking and corruptit within Èour Occrestis Oftymis alswa deuourit be eardlie and brutall beastis yat Èe cause burne and laie vp yair aiss in Relick placis Quhan the Romaine Bischop victor thrid of yat Name resaifit poisone be Èowr transubstanciatit wine into blude Herman â—oÌ„ was it ane accident without substance Or quhan ye Emperour Henrie Blond Plat. seuint of yat Name was wurriit in eating a litil round Hoste consecratit and transubstanciatit was it without substaÌ„ce considering it gaif occasiouÌ„ of death Thair is far greter apperance in ye MANNA celestiall geuin to ye pepill of Israel ye quhilk althoch yat it becom corruptit gif it was keipit Èit is it yat yat quhik was laid vp in ye secreit place of ye Ark of conuenat of ye Lord Nâ—em 9. PsaÌ„l 78.105 Sap. 16. Ioh. 6. was conseruit without onie corruptiouÌ„ was it yair fore transubstanciatit in flesche and bane to be callit ye celestiall bread ye bread cum downe fra heuin ye bread of life and ye bread of Angels Now it restis to refute ye subtil ressouns of ye Mesmongers yat for all ye fundatioun of yair Magik restit yaim self carnallie Interpretatioun of ye sacramentall wordie in ye tearme of Est saying yir wordis to be writtin expresse yis is my bodie yis is my blude quhan Iesus Christ institutit ye halie Sacrament of the communion of his bodie and of his blude vnder ye figuris of bread and wine Bot I pray all yat are Zelous of ye honour of God to consider exactlie ye halie institutiouÌ„ of yis Sacrament be ye quhilk God hes thocht gude to represent and signifie ye communion of his bodie be ye bread ye drinking of his blude be ye wine and cup. All will confesse yat ye trew and principall nurisment of ye bodie of man is comprehendit vnder ye kindis of bread and of wine swa yat ye tearme of bread is oft tane in ye halie Scripture for ye nurisment and life of man Let vs begin to passe throch ye placis of the Bibil To ye first man creatit to ye Image of God for vengance of his sinne Gen. 3. was it not forespokin vnto him that he sould eat his bread in ye sweat of his bodie Is thair onie man swa ignorant Gen. 28. yat will not confesse ye bread to be vnderstand for ye liuing and life of man Quhan Iacob maid his prayer to God to gif him his bread and clais vnderstude he not be ye bread all yat quhilk was necessarie for his nurisment Exod. 16. QuhaÌ„ it is reheirsit yat God causit raine bread apon ye pepill of Israell being in the desertis and yat of yis heuinlie bread Nâ—em 9. Psal 78. Sap. 16. Ioh. 6. Gen. 14. ye Israelits war satisfiit yis tearme of bread is it not vnderstand for ye celestial MANNA send of God to nurisse ye pepil of Israell This MANNA is it not callit ye bread fra heuin and ye bread of Angels geuin to ye pepill without trauell Quhan Melchisedech thocht gude to help ye companie of Soldartis of ye gude Father Abraham presentit he yaim not bread and wine Gen. 18. Quhan Abraham thocht gude to gratifie and refresche ye thre Angels yat apperit to him gaif he yaim not bread bakin in ye aiss Gen. 21. Gaif he not to Agar bread for hir fude The mother of Isaak to schaw hir fauour to hir best belouit Sone Gen. 27. gaif him bread Ioseph in Egipt offerit bread to his brethrin for yair fude. Quhan a man will discriue a famine Gen. 43. or scantnes of victualis is it not said yair wantis bread Gen. 47. Num. 21. Quhan it plesit God to promis sume fauour to ye pepil keping his commaÌ„dementis gaif he yaim not assurance of bread in aboundance Leuit. 26. Quhan he recommendit ye pure as his members hes he not commandit to gif yaim bread Tob. 4. It is yan bread yat nurissis and enterteinis ye hairt and ye life of man Quhan Satan enterprisit to tempt Iesus Christ Psal 104. to make it manifest to vs yat he was trew man chusit he not bread to steir him vp to turne ye stanis into bread Mat. 4. Luc. 4. Quhan it plesit Iesus Christ to celebrat his bankets to gif fude ye ane tyme to fiue thousand men Ioh. 6. Mat. 14. Luc. 5. Mat. 15. ye vther tyme to foure thousand personis did he not schaw furth his micht apon ye element of bread Quhan he taucht vs to dresse our prayer to God ordenit he not in his Dominicall oraison to praye God to gif vs our dailie bread Mat. 6. Luc. 1â— And not onelie in the halie Bibill is mentioun maid of bread for ye bodelie common fude bot alswa in ye sacrificis celebratit be ye sacrificers of ye Hebrewis Exod. 12. yair is a Law prescriuit of the halie bread ordenit of God to wit Azymall bread without leuen Leuit. 24 Mat. 11. 1. Reg 21. Vther breadis war callit ye schew bread quhilk ye Sacrificers euerie ouke renewit and eatit quhairof vsit Dauid being presentit to him be Abimelech ye hie Preist Be ye contrarie ye tearme of bread is accommodat to ye bread of iniquitie Proue 20.13 Esay 30. Ezech. 4. Malach. 1. Psalm 2â— Ezech. 12. Oze 7. to ye bread of lying to ye bread of
anguisse to ye vnclene bread of Idolaters to ye pollutit bread offerit apon ye Alter to ye bread of tearis and to ye bread of trembling ye Ephraimitis alswa are callit aissie bread not turnit yat is to say on ye ane side bakin and on ye vther not circumcisit and Idolaters Be yir meanis it behuifis not ô Èe Mesmongers Caphernitis yat Èe be swa hardnit and growin auld in Èour carnalitie yat Èe take na head to ye Phrasis of ye halie Scripture in ye quhiks ye tearme of bread is sumtyme tane for eardlie Deut. 8. Mat. 4. Luk. 4. and corporall bread as quhan it is said yat man liuis not onelie of bread bot alswa of all yat procedis out of ye mouth of God Sumtymis alswa bread is tane for ye word of God for doctrine quhan Iesus Christ commandit his Discipils Mat. 15. to take tent yat yai eatit not of ye bread with ye leuen of ye Pharisies yir tearmis of bread and leuen are yai not interpretit for ye doctrine of ye Pharisies Mat. 15. Mar. 7. heretikis Quhan ye woman of Canaan askit grace and mercie for ye health of hir douchter haldin in infirmitie of seiknes Iesus Christ answerit he not yat it was not lawfull to cast out ye bread of ye Childrin to gif it vnto Doggs In yis answer bread is it not tane for ye life and for ye health and not allanerlie for the corporall fude Seing yan yat bread is tane for ye life of man the quhilk dependis principallie of bread and wine and yat ye gudnes of God willing to accommodat ye self to our infirmitie thocht gude to chuse ye twa signes figuris or markis notabil to signifie his bodie and his blude to wit ye bread and ye wine yir twa kindis of fude being as it war common to all natiouns is yis ane occasioun to haif imaginit a transubstanciatiouÌ„ fleschlie as gif without it God war not potent aneuch to figurat vnto vs and represent reallie and sacramentallie life to be geuin vnto vs Èea eternall be ye communion of ye consecratit bread and wine of blissing figuris and signes of his bodie and of his blude Iesus Christ hes pronuncit yir wordis yat ye bread is his bodie and ye wine his blude he hes alswa said yat he is ye liuelie bread ye bread of life ye bread geuing life quhilk is cum downe fra heuin He sayis alswa Mat. 6. Mar. 14. Ioh. 6. yat he quha eatis of yat bread he fall liue eternallie Is it to infer be yis word Est that Iesus Christ is turnit and traÌ„substanciatit into bread and yat he is na mair Christ bot ane accident without substance Oh detestabil heresie Haif Èe ô Mesmongers greter ressone to interprete carnallie yir wordis yis is my bodie to transubstanciat ye bread into his bodie nor quhan he manifestis yat he is ye bread to transubstanciat him into bread seing yat it is writtin yat ye communion of yis bread gifis life eternall Iesus Christ sayis hoc est corpus meâ—m Ioh. 6. Mat. 26. Ioh. 6. he sayis alswa of him self hic est panis qui de caelo descendit In baith ye twa placis yis word Est is it not yairto apply it Behuifis it yairfore to infer a Magik of transubstanciatioun in place to interprete hailsumlie be ane Metonymie and familiar comparisoun of the bread to Iesus Christ to cause vs vnderstand be him to be geuin vnto vs life eternal and be him to be geuin to vs spiritual fude euin as be ye bread corporall fude. How euer it be Èit behuifis it ay to haif recours to ye trew interpretatioun of Iesus Christ ye trew Lawgiuer and authour of yis halie sacrament yat exponing his institutioun sayis first of all yat he is ye bread of life yan after he sayis yat yis bread is his flesche and his bodie Ioh. 6. yat sould be geuin for ye saluatioun of ye warlde He sayis yat his flesche is ye trew meat his blude ye trew drink he sayis quha eatis his flesche drinkis his blude remâ—inis in him how is it yat he interpretis yis eating Ioh. 6. Iesus Christ interpretis him self be yir wordis He yat cumis to me sall neuer haif hunger he yat wil beleif in me sall neuer haif thrist Is not yis ye trew eating and ye trew drinking neuer to haif hunger and neuer to haif Christ Is it neidfull for ye hauing of faith yat consistis in ye Spirit is it neidsull for ye addressing of our self to Iesus Christ our heuinlie bread our spirituall drink to satisfie vs for euer to stanche perpetuallie our thrist of sinn to rin to ane Magik of transubstanciatiouÌ„ and forge and inuent ane accident without substance Quhairfore ô Mesmongers haif Èe enterprisit to inuent anuther interpretatioun yan yat of Iesus Christ quha testifies the flesche not to profite bot ye Spirit to quickin and that yir wordis are not carnall bot spiritual geuing Spirit and life be faith and assurance yat he is ye Saluiour of the warld incarnat dead and crucifiit to gif vs eternal life yan after rissin againe gain vp to heuin sitting at ye richt hand of God his Father abiding eternall Preist propitiatour Mediatour and Redemer Lat vs returne to yis tearme Est yat cummers and troubils ye harnis of ye Mesmongers to imagin a transubstanciatioun Gif Iesus Christ hes pronuncit yat he is the trew wine trie yat God his Father is ye housband man and yat we are ye branchis Ioh. 15. is yat to infer be yis tearme Est ane Magik of traÌ„substaÌ„ciatioun of God into ane husband maÌ„ of Iesus Christ into ane wine trie Ioh. 4. and of vs into branchis Ioh. 10. Gif Iesus Christ is callit ye immaculat Lamb yat takis away ye sinnis of ye warld is yat to establisse or induce a transubstanciatioun Gif Iesus Christ hes said yat he is ye dure of ye scheip faulde be ye quhilk it behuifis to enter to be in saifgaird and yat he is ye gude scheipheard and we are his scheip is yat to astrict to yis yir placis of ye halie Scripture yat it is necessarie because yis tearme Est is yairto applyit to beleif a transubstanciatioun Quhan Iesus Christ admonissit his Apostils saying vnto yaim Mat. 5. yat yai are salt of ye eard did he transubstanciat or turne yaim into pillers of salt Gen. 19. as ye wife of Loth Gif Iesus Christ hes said be his Apostils yat we are ye Tempil of God quhairin ye halie Gaist dwellis is it to Imagin yat we are traÌ„substaÌ„ciatit in a heap of stanis 1. Cor. 3. 2. Cor. 6. Gif ye halie Apostil hes writtin yat Iesus Christ is the rok of ye quhilk procedis ye liuelie water 1 Cor. 10. to wasche and purge vs fra our sinnis is it to imagine a