e mysteries of ye scripture speciallie of the word is of the latter Supper Quhareby thay vnderstand the Sacrifice of the Masse These thinges glorious Doctor be persuasiuelie spoken but they be not arguments of suche strenth as be vnuincible but shal be ouer throwen Well Iames is desyrus to here the reasons Then sayeth he ze sall considder that efter the ascension of our Sauiour the Spirit of veritie entred in the hartes of the Apostles geuing thaim full instructione of all places of Scripture quhare oure Sauiour hes spoken in Parables and all vther mysteriis of the Scriptures concerning our faith and trew vnderstanding of the sam Now man ze vnderstaÌ„d y t lyke as the Spirite of veritie gaue instructione to the Apostles of all the mysteriis of the Scriptures swa did the Apostles geue instruction to thair Disciples of all mysteriis of the Scriptures necessar to be knawin for a Christiane maÌ„nis saluatioÌ„e quha wer the Primitiue Kirk as I wald say beginnares of the faithfull Congregation immediatlie nixt to the Apostles Quharefor quheÌ„ soeuer question is for the vnderstanding of the mysteriis of the Scriptures and speciallie the Sacramentis and rycht vse of thaim quhilks but dout ar the maist profound mysteriis in al y t Scriptures it is ane assured way tyll haue recourse to the auld Ancien wryttares speciallie thay quha wes Disciples to the Apostles and Martyres for the faith of Iesus Christ to haue trew instructione baith of the Sacramentes and of the rycth vse of thaim as the Kirk of God hes euer teached ws be the perpetuall succession of tyme sen the tyme of the Apostles to thir our dayis conforme to the doctryne interpretation of the Scripture maid be thaim Quha wer Disciples to the Apostles and al 's conforme to the doctryne and deliberatioun of the generall Counsels duely conuenit to quhoÌ„e it appertenis to tak ordour in al maters doutsuÌ„ concerning faith coÌ„forme to the Scripture We be teached by the Scripturs in dede that the Apostles wer indued soddenly with the gyftes of the Spirit froÌ„ aboue which gyftes I beleue assuredlie wer not Idle in them so that it is out of all questione that the Apostles wer continuallie occupied in Predication of the word in ministratioÌ„ of the Sacramentes in planting of Churches euery where yea and I will go with yow in that that they had certane Familiars awaiting vpon them whom they instructed as we read of Lucas the familiar of Paule Marcus of Peter and such others yea and I will proceade forther yet with yow that euen in doutsum ambiguus matters that falleth in question I walde gladlie luke vpon the workes of them that hath faithfullie trauelled in the action of godlynes yea and receaue the determinations of generall Counciles but that with the reule and restriction geuen by yow conforme to the Striptures But that ye will hereby insinuat obliquelie quietlie meane that all corruption and vanitie Whereby the Church of God hath bene heretofore oppressed these many hundreth yeares the Sacramentes peruerted and ryght vse of them adulterated the worde being buried in all ignorante and proude contempt and man erected and sett vp in the place of God that ye will meane all this to haue proceaded of the Apostles and consequentlie of the spirite of God and hereby defend and restore the abhominations ouer thrawen by the blood and labours of many godlie men in this our aige In this I will answer yow feling your mynd reache and tend to this lest that some simple man shall chop here Trew it is that the Apostles had geuen vnto them the intelligence of the Scriptures and the mysteries thereof to the admiration of all men that so soddenlie ignorant aÌ„d Idiot men simple and abiect persones should start vp and not onely speak the praises of God in euery language disertlie but bouldly withstand the fury and rage of preistes Magistrates and the whole people where soeuer they passed Yet do we obserue this discretion in the Spirit of our God that some mysteries are kept from them secreit hidde for a certaine tyme as the vocation and calling of the Gentiles hidde frome Peter till the Reuelation wes made the vision came some did esteme the Ceremonies of the Law neidful which question troubled them so that they were euen diuided Thridlye some imperfectioÌ„s find we in them as when Paule withstaÌ„deth Peter in his face being worthy of reprehension Whereby we are admonished aÌ„d may obserue the wysedome of our God in handling his owen that howsoeuer he shall extolle and sett them vp yet doeth he brydle them so that they continuallie keip in mynd and remembrence them selues to be men to receaue all of God and a man left to him self what he is and how ready to declyne frome God From the lyke ignorance the Ancient Fathers Abraham Iacob Moyses Dauid can not be excused Moyses the beloued of god how cairful he is iÌ„ the gouernmeÌ„t of the people in iÌ„structing them in laying before them continuallie the law the ordinaÌ„ces and constitutions of God reducing to there remembrance there wounderfull delyuerance there preseruation in Egypt the great cair of God ouer them in the wyldernesse the mercyful coÌ„uenant made with there Fathers and renewed with them selues so that these peple wer the verie familiar scolers to the Prophete Yet what became Scarslie hath the Prophete turned his bak vp with God in the montayne when they fall to a horrible defection and haynus apostasie froÌ„ God erecteth Idolatrie yea and carieth the hie preiste Aaron brother to Moyses with them to the same impietie What an instrumeÌ„t do we think S. Paule in the church of God What trauell taketh he in executioÌ„ of the charge laid vpon him how diligentlie teacheth he the Corinthianes remaning amongest them the space of a year and one half But immediatlie efter his departinge what corruptioÌ„ entreth in that church he coÌ„cealeth it not but plane lie testifieth in his Epistles to them and cheiflie in the formare where he compleneth of the deprauation of the Lordes Supper and of the resurrection besydes many other thinges he scharplie layeth to there charge with other such exemples occurreth in Scriptures Which were to long tedious and not necessarie to prosecute Whereby we may first obserue and note yea euen a grosse ignorance to be sumtymes in the chosen and elect of God that be appoynted to the ministerie SecoÌ„dly how easalie men are caried away froÌ„ the obedience of god ryghtuousse lawfull obseruatioÌ„ of his ordinaÌ„ces What necessitie iudge ye to be in your aâ—gumeÌ„ts alledgeing there Fathers to haue bene the Disciples of the Apostles and instructed by them When we see oftentymes Scollers declyne from the doctryne of there maisters as we reade planelie of Ioas who during the tyme of Ichoiada did it that wes ryghtuousse and iust in the eyes of the Lorde But as euer the hie Preiste wes taken
no other thing nor that which the EuaÌ„gelistes meaneth signifieth by thanks geuing or blissing so that they referre it not to the wordes of the promise that ye call the wordes of consecration but to expres that he gaiue thankes or blissed which is not altogether intollerable albeit it lacke not iuste cause of reprehension Further it is a thing more then manifest that all Sacramentes consisteth in these two to wit the word aÌ„d externall Element This word whereof principally dependeth the virtue and strenth of the Sacrament is not to be takeÌ„ for a certane quhispered or mumled wordes or a sonâ— rather without all sense or fayth not vnlyke the magick incautions but rather oppenly and plainâ—ly preached that may teach the auditorie what is ment by the visible signe whereby it may euidently appeare that your whole proceadinges in the papistrie lacketh not a great prophanation of these holy mysteries where it is thoght sufficâ—ent if the preiste the people gasing vpon him without all intelligence should blowe and brâ—â—th out the wordes that ye call of consecration For it is plainely commanded that all be recyted in a strange tongue yea and that the wordes be not pronounced but rather murmured with a rauk voice But farre otherwise we be teached by Augusâ—ine Let the word be ioyned with the Element â–ª and then shall we haue a Sacrament for whereof proceadeth this great virtue of the water that when it shal touch the body it shal purge the hart but by the working of the word not because it is spoken but because it is beleâ—eâ— For in the worde it self the sound is an thing that pâ—sâ—â—th and the virtue an other thing that remaneth this is the word of fayth that we preach sayeth the Apostle so in the Actes of the Apostles by Faith purging their hartes And Peter the Apostle sayeth that Baptisme maketh vs saife not by the wyping away of the fylth of the fleshe but that a good conscience maketh requeist to God This then is the worde of Faith that we preach by the which that it may haue the strenth to clange Baptisme is hallowed So we may euidently perceaue the mynde of this godlie Author to require and vrge preaching which engenders Faith We neid not to spend much tyme in this mater seing it is cleare what our Sauiour did what he coÌ„manded to be done what the Apostles practised to his imitation what the godly Fathers followed and approued yea and what the Church did euer reteane so long as there remaneth any spunk of integritie in it and so shall we obserue eueÌ„ from the begining that coÌ„tinually when God offered any signe vnto the Fathers to their instruction confort that euer he ioyned the word with the Simboles So that we may clearly vnderstand that the Fathers neuer did meane of no such magicall consecration made by a certane whispered wordes rounded with the Element after the abuse of the papistrie but that the promise should be pronounced with a loude and cleare voice in a familiare laÌ„guage the which being preached to the people might lead them as it were by the hand to that that is signified by the whole action For this that is recyted by Augustine of Baptisme no dout apperteaneth also to the Lordes Table and to all Sacramentes practised since the beginning Now consider with your self how miserablie ye are deceaued how maliciously being enuennomed with a wicked opinion ye wrye wreast the sayinges of the Scriptures and Doctors out of their naturall meaning to establishe and confirme your fore conceaued error I knowe that by this word ye will meane that assone as euer these wordes this is my body are spoken immediatlie the substance of bread is taken away and the body of Iesus Christe entâ—reth in really naturally and substantially euen the same body that wes borne of the Virgine wes crucified scurâ—ed buried ascended into the heauen and sitteth at the right hand of God the Father which is a deuillish assertion and expres against the Scripture affirming that the bread remaneth still bread and the wyne vyne and against all naturall reason that a body may or can be in mo places at one tyme and also against the nature of a Sacrament wherein the Simboles and Elementes do represent vnto vs the thinges signified and are not the self same thinges albeit the names be attributed vnto theme against the authorities of the Fathers and fynally this detestable opinion of the Papistes sauoreth of the herysie of Marâ—ion who attributed vnto Christe a phantasticall boâ—y which of necessitie shall follow if he thus shal be in euerie â—omer against the proprieties of the naturall body which being taken away his office of mediation and Preisthead muste vanishe and fall Of the omnipotencie of Gods worde ye haue not to brage in this mater for howsoeuer his worde is almighty if his will be not ioyned with the word it is nothing But thou will collect his will of the wordes this is my body In deid if the wordes of the Scripture shal be alwayes vnderstand euen as they are spoken then shall we proue Christ to be a Rock Stone according to the sayinge of the Apostle to be a wyne tre to be a doore and the way so furth Let vs here then Augustine in this mater To this answereth Augustine in his Epistle to Bonifaciê° 2â— If the Sacramentes sayeth he should not haue some aggrement and similytude with these thinges which they represent then shall they not be Sacramentes For of this similytude oftentymes they take the names of the thinges them selues Therefore as after a certane maner the Sacrament of Christes body is Christes body the Sacrament of Christes blood is Christes blood so the Sacrament of Faith is Faith And writing against Adamantus Manicheus plainely our Maister Christe douted not to call it his body when he gaue the fygure of his body And vpon the thrid Psal. wonderfull sayeth he is Christes pacience in that that he receaued Iudas to the Banked in the which he coÌ„manded and gaue to his Disciples the figure of his body blood Of the which Authorities of this godly learned Father we may easylie answer this speaking of our Sauioure to be Sacramentale Meâ—onymical and so his wil to performe any such thing as thou falsly gathered in no wayes to haue bene For we giue that reuerence vnto our Sauioure and Maister that there is nether inconstancie lyghtnes nor repugnancie in his worde nether yet do we think these wordes spoken of the bread to be otherwayes vnderstand or exponed nor they that after followeth of the cuppe where of necessitie ye must grant al 's many fygures as there be wordes Shall we say that the cuppe is the New Testamentâ— â–ª Or the cuppe is the blood of the new Testament Here thou can not eshew how good a Gladiator or Fensare soeuer thou be turne thy self in alâ— many formes and shappes
veritie y t the Disciples of the Apostles had the trew vnderstanding of all the mysteries of the Scripture necessare to be knawin for ane Christiane maÌ„nis saluatioÌ„ speciallie of the profound mysterie of the Supper of the Lorde Quhareof is gathered the Sacrifice of the Masse Quharefor I am desyrus to knaw the sayingis of ye auld wryttars speciallie of thaim y e war Disciples to the Apostles of the Masse giue thay mak mention of it in thare workes Heretofore some releif had I of yow brother But now being becumin no les Inimie to this cause nor the Abbot hiÌ„self here ye must not be offeÌ„ded brother Iames if I shal renuÌ„ce forder amitie to your I trust ye speak not this of your owen head but as your Tutoure hath instructed you Here I must schew to you where ye chope to wit in this that ye do think the trew vnderstanding of the mysteries of the scripture to consiste in proximitie of tyme or in familiaritie with the Apostles foreclosing the graces of God and bynding them to a certane age and tyme meanyng that the familiaritie of the Apostles might make stedfastnes and constancie I wold not any man should think that I speak this in preiudice of the ancients Which I with al my hert reuereÌ„ce But I wold not that the foreconceaued opinion of there authoritie should preinge the action of veritie and that no man shoulde think this to be sufficient to establishe any doctryne to say the man who wes the familiare of Paule and this of Ihon the Disciple sayeth and so to conclude it to be allowed as godlie I am assured there be none of there Disciples of that they wer reached by them wyll establishe any other thing nor the Spirite of God approued in his Scriptures But we know there complaintes and the forewarnyng of the Apostles Ihon in his Canonick they haue passed furth of vs but they were not of vs and S. Paule exhorteth the ouersears of Ephesus to tak head and be vigilant for of them selues sayeth he shall ryse vp men speaking wicked thinges immediatlie efter my departing yea rauenus Wolffes hauing no pitie on the floke and so furth Whereby we may gather that it is not yneugh to haue bene familiare and familiarlie instructede by the Apostles no not by Iesus Christ him self vnles we considdre if they be of there Disciples in dede which is knowen by conference of there writtinges with the doctryne of the Apostles if they aggre not we may wel affirme with Ihon they passed furth frome them but they were not of them This mater is so plaine that it nedeth no forther probation in my iudgement Now cumeth our author and difâ—endeth to the sayinges of the Fathers Which he hath gathered out of there werkes as he thoght they myght serue to his mater and first he recyteth Testimony of Ignatius in his Epistle Ad smirninses It is not leiful to offre nor to mak Sacrifice nor say masse without the Byschops authoritie and consent These wordes of this Ancient doctor ye vnderstande and expone of your vnsauorie Sacrifice altogether prophane Which I am sure if he wer a lyue he should say he neuer knâ—w nor yet ment of any such impietie The sentence and the mynd of this author may be easalie gathered for there his cheif aÌ„d principall studie is that discorde may be auoyded in the assemblies and conuentions of the people The which cryme the Apostle Paule layeth scharply to the charge of the Corinthians Herefore sayeth he it shall not be leiful without any kynde of difference and ordour to all and euery one to conueyne the people to haue publique assemblies and there to offre vp Sacrifice that is to preache the doctryne of Saluation to offre vp prayer and action of thankes in name of the whole Conuention for these exercises according to the custome of the old testament yea the new ar called sacrifices by the fathers the Apostles and there disciples and such others that it should not be leifull to euery man to conueyne the people without a charge to the practeis of the Lordes Supper called there planelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Conuention of them that shall practeis the Lordes Table I haue compleyned before of the ignorance of Greik Latine tounges the Ignoration whereof no doute hes moued vs a great part of this busines specialie hauing to do with men that vnderstandeth not the ê“prietie of them It is plaine that Epiphanius vnderstandeth by this miss â— the publique Conuentioun of the people to the seruice of God to here the Preaching the Prayers made thankes geuen and the Lordes Table and such other godlie exercises in which the primitiue Church did exercise them selues as we may be teached by Socrates in the Tripartite Historie recyting the ordour of the Church of Alexandria Where the Scripture wes rede exponed Prayers made the Communion distributed and oblatioÌ„ made that is a certane gathering for the poore and Iustinus in his Apologie for the Christians For as in the old TestameÌ„t the people conuened at certane tymes to offre vp the Sacrifices of Kiddes Lambes and suche others conforme to the commandement made in the law So now in the new Testament by the Superintendents Elders Ministers the people is conueyned for a certane ordoures cause and offreth vp vituios labiorum the Sacrifice of prayse thankes and Prayers Now followeth Clemens whom this author affirmeth to haue bene S. Peters Disciple if he wes I know not I haue recyted the IudgemeÌ„t of Clemens Alexandrinus of him damning him planelie and that out of Eusebius But I fynd not that the wordes of Clemens can any wayes hurte which are Nane of the Preistis sal say Masse in his Paroche nor Baptise nor do ony vther thing without permission of the Byschope thir sayingis the Apostles resauit of the Lorde and gaue tyll vs and we teache y â— sam and commandis zow to hade and teache to al men without reprehensioun These wordes may be euen so vnderstand as the sentence of Ignatius for all tendeth to a scope but this writter in dede because I fynd him full of superstitions ether is he by wicked men adulterate as we know the Papistes to haue interiected many wicked senteÌ„ces in the writtings of godlie and Catholique men or if he writeth of his owen head I dar bouldly affirme that he wes no Scoler of Peter but as Ihon speaketh he passed furthe frome him but wes not of his and this is the opinion of Clemens Alexandrinus Who planely condamned this your Clemens Epistles Followeth Alexander quha wes martyred for the faith of Christe fourtene houndreth 30. nyne zeris bypast wryttis on this maner our Lordis Passion is to be rehears it in all Solemnities of the Masse with sick Sacrifice the Lorde is delyted and pacifeit and wyll forgeue gret Sinnes for amang the Saccrifice thare can be na thing greater than
Poete speaketh and after him Plinius to the Emperour Domitiane esteame these my â—owes to somwhat If at any tyme it should please the goodnes of God to moue the hart of the Quenes Maiestie to take this Treatie in hand and read it then had I reported the full pryce of my laboure then were I fully satisfied In reading ye know my Lorde how we oght to lay asyde all affection weye the arguments consider and examine the pith of them hereafter pronounce and iudge for there can be no greater inimie to the treuth 〈◊〉 A foreconceaued opinion of error confirmed by long antiquitie and a certane progres of yeares and yet we know as Peregrinus the Philosopher sayeth that the treuth is doughter to the tyme howsoeuer it shal be suppressed and buried as Democritus sayeth in the pit yet wil our God bring it to light and declaire that that is not the treuth that is approued of many but that that he hath reueiled If thus I say our Souerane should enter in work then I dout not but she should consider the equitie of our cause then she should haue a florishing common wealth then should her G. Liges be assured of tranquilytie obedieÌ„ce that as she craueth the seruice of our bodies and substance so we may moste hartly and glaidly discharge our selues before God and the whole earth our hartes being ioyned together in vnitie of doctrine which is the onely and most sure bande as Augustine speaketh whereby the hartes of all are conciliat ioyned yea and reteyned together Thus I commit her Maiestie to the protection of the moste heigh who hath in his handes the hartes of Princes and turneth them to and fro at his good pleasure and will and wisheth lykewise to your Lordeship the increase and aboundance of the giftes of his holy Spirite that as he hath begunne the worke in your handes so he will assist you to the end as we may luke continually for the lyke conforte And so faire well in the Lorde Iesus Christe At Edinburgh the penult day of Iuly 1563. Your Lordeshipes moste humble and obedient Seruiture George Nay ACcording to the approued laudable and receaued vse of writers that do trauell in any argument of consequence I haue iudged it verie necessarie to admonishe thee good reader of the fyle ordor and maner that I haue followed and obserued in this my answer and confutation of the Abbote of Crosraguels masse For it may appeare strange at the first face that for a smal tractie and volome not exceading the boundes of threttie small leaues direct forth and sent by him he shal receaue hard by fourtie sheites of paper in greatest and fullest measure Secondly it may be asked pereuenture that in suche aboundance of flourishing ingiues in suche welth of solide iudgementes in suche plentie of eloquent men and perfection of letters tongues and erudition as I may treuly affirme ether wes neuer at least these thousand yeares wes not that this charge should be laide to me or by me vndertaken For in that one may appeare temeritie and rashnes in that other arrogancie and lack of iudgement Somthing thridly may be inquired of our long silence in consideration that this our Abbote hath continually barked from the beginning of this mercyful visitation of our God and reformation in Scotland yea and set forthe some thinges that be plainely red and euerie where to be found that the rest of his workes which be no les pernitious be neglected and this onely hath bene iudged worthy of answer To satisfie thee good Reader in the first head thou shal vnderstand my studie and trauel to haue bene to make all thinges plaine and sensible aswel of Scripture as of antiquitie for in this no dout lyeth the cause of his shortnes and of my prolixetie not that I haue bene any wayes long in this argument which vndoutedly requireth an ample tractation but in respect I speak of his compendiousnes and obscuritie In the maters of Scripture it can not be denyed but he hath bene as I note in some places â—ther sleuthfull negligent and obliuius or els so addicted to his owne iudgement wherein he confidis not lytle that whatsoeuer he hath iudged of any place the same should the Reader immediatlie approue and without any stay or impediment esteme it for a verie vndouted treuth To prike forward to this the imprudent and vnskilfull Reader We obserue his craft to be to alledge and cote in the margen the authorities of Scriptures Fathers and councils as should appeare to the Lector that all that is alledged by him is spoken out of the mouth of suche Authors as he there notes In this part I am driuen to produce euerie place oppen vp the mynde sense and vnderstandiÌ„g of it and satisfie to euerie thing can be obiected because the danger is so great that if I should pas by any thing with silence that incoÌ„tinentlie should be iudged to make for his partie In the Fathers and councils I foresaw somwhat more that they hauing almoste continually in mouth solemnities of Masses Sacrifices Hostes Oblations worshippinges Myrackles and suchlyke I feared that these thinges should be interpreted and vnderstand after the superstitious vse that we haue sene rather then according to the mynde of the Author and the practise and custome of that tyme. Here am I constrained by conferrence of places to shaw the mynde of the writer and by the consuetude then vsed to declare the naturall intelligence of euerie thing which part as it hath bene to me painefull and tedious so I dout not but it shall not onely be to the vnlearned confortable where they are assured of the antiquitie but also to the learned they being releaued of the werisome wadiÌ„g through the Doctors and to bothe shall this my lauboure serue for a Mirror to behold the great puritie the godly lyfe the care ouer the poore and the liberalitie of the primitiue Church and the old Fathers which being conferred with the exemples of those that vanteth and brageth of the tytles of successors may be knowen how far they be not onely fallen from the puritie of the doctrine but lykewise horrible declined and degenered in all good vertuus and maners This shortly for answer to the first head In the Second head I shal not be verie long the ordor of reformed persones we know to be subiect to the commandement of the Church without all shift tergiuersatioÌ„ or repugnancie What is the iudgement and opinion of men of letters of me I haue not to inquire the occasions mouing theâ— to laye this charge to me moste vnable amonges many hundreth ar vnknawen But alwayes God be preased my duetie I know which is all particulare respectes and considerations layed asyde to giue and dedicat my self holye to the seruice proffect of the Churh of God Iudgeing it rather my part and office in obeying there honest charge to euenture my fame and estimation then in disobeying
and schifâ—ing to be estemed contumatious and fearfull The argument I knowe to be vnplausible odious till a great noumbre and they not of the lawest sorte But vnder protestation I speake of the particulare offence of any that simplie I prosecute my mater and declares my iudgemeÌ„t frelie wherin I dout not but euery man wil tak in good part that I gentlie and with a liberale hert doth offre euer submitting my self to iudgement correction In deid the raling and babling forthe without all modestie vpon the ministers of God hes moued me to be somewhat scharper then my nature beares or yet the Law of amitie requires with the Abbote But in that let euery man be assured that nether haue I bene so hoite as he moste iustlie haeth deserued nether yet do I meane any thing but of the qualitie of his mynde without any further respect Which vnfeynedlie I protest euery where doeth displease me with all the learned and Godlie As to the speaking somtymes in the singulare somtymes in the plurale nombre that my lorde knowes well yneugh to be the maner of speaking in all tounges and of all writters in suche cace In the thrid poynt iÌ„ verie deid I may say that before this boke wes deliuered to me I neuer had sene none of his workes yea and I beleue that the most part of his writtings be ether vnsene to the rest of my brethren or at least they that they haue sene they haue iudged vnworthy of any aÌ„swer The causes of their silence may be easelie gathered out of Lipriane against Demetrianê° whome he along tyme barking and continually inueying against God did contemne iudgeing it better to winke at his ignoraÌ„ce theÌ„ by answer to stirre aÌ„d prouoke him to a greater phrenesie We know wel yneugh the nature of such men that rather by answer they be kindled inflamed to burste forth theÌ„ to receaue any instruction or be moued to conteane themselues within the boundes of modestie and shame fastnes Cypriane adduceth sindry places out of the Scriptures as Thou shal say nothing in the eares of the vnwise least when he shal here he mock at thy witty speaking and in an other place Thou shal not answer to the foolish according to his foly that thou be not lyke vnto him We be warned by our Master not to cast holy thinges before Swyne Many other causes may be adduced of their silence which should moue any man to beare with these meÌ„ for a certane tyme in esperence of some amendimeÌ„t But where the euil is incurable and danger appearing to the simple then the brydle is â—o be loused to the tongue and the pen sharped to the battell not for the satisfaction of suche meÌ„ that giuen to coÌ„tention be indured aÌ„d wrapped vp in all blindnes and obstinacie but in consideration of the good and vnlearned Rearder who may here be seduced and caried out of the way by a blinde guide I haue trauelled here to comprehend his whole boke in this my answer I haue broght forth his argumeÌ„tes word by word wherein if any faut shal be found let it not be imputed to me but ether to the author him self or els to his scribe To the argumentes I haue answered formally in my iudgement his wordes be noted in the margine with this marck so that the Reader may easylie discerne betuix his text and my answer Something 's in the latter part of his boke as nothing aperteniÌ„g to the mater by his own coÌ„fessioÌ„ I haue only touched not fully recited The mater is â—fortable seing as it were two aduersaries Iuning haÌ„d to hand in a feild contending for the victorie These were the principall thinges I had to forwarne thee good Reader praying thee to tak in good part this my trauel Thus I commit thee to be guyded by the Spirite of the Lorde Iesus in expectation of better when God shal giue it vnto me and when the occasion and opportunitie shal serue At Edinburgh the 15. of Iulie 1562. Heir followeth the Confutation of the Abbote of Crosraguels Masse made by maister George Haye TREV it is that before this boke of the Abbote of Crosraguels wes set furth and published sindrie and diuers were the opinions of men concerning it For the sorte of them that be coÌ„monly tearmed Papistes aduersaries to all trew Religion thoght in verie deid that they should receaue such a confort yea such a Gun as no munition myght withstand no strength resiste nether yet any maner of force repel They were encuraged by the brute and fame of the man who onely wolde appeare in these tymes to haue dexteritie of ingyne helped and auanced by long progres of tyme spent in good letters yea aÌ„d besydes the Scriptures of God will also appeare to haue the conference iudgement and authoritie of the ancient Fathers and councils which it may seme to the Reader that he feadeth not vnlyke to the nyne Muses in his bosome I my self hauing hade some tymes credit and acquentence of the man loked for somwhat that might haue troubled the coÌ„sciences of waiklinges and of such as stayed them selues vpon a glistring and semely Ymagination of mans heart rather then vpon the written and reueiled treuth by the spirite of God For it wes not vnknowen to me how familiare he hath bene with the scolastike Sophisters their thornie questions and scabrus conclusions yea and some of the ancient Doctors whose writinges what by ignorance of tyme seduced what by affection caryed away I thoght wel he should wreist to his vngodly opinion So that I wes driuen not without sobing groning syghing and bitter teares to lament aÌ„d bewale the state of the simple and vnlearned who in such repugnancie of contrarious opinions could not wit whereunto to cleaue nor what they should follow And to speak frely on the other part in respect of the amitie that hath other times interceded betuix the Abbote and me I wes not lytle moued that he for I can not tell what applausion fame to be reported of the wicked and vngodly shoulde hasserd and euenture his existimation in so impius foolishe and vaine a purpose that he not vnlyke to the GyaÌ„tes should oppugne the manifest treuth of God and so to giue him self forth a baner man to all the wicked in a disperate cause And fynally that he should giue and bestowe his tyme so that it myght seme rather that he proceadeth from the horses to the Asses as is in the Prouerbe then from the Asses to the Oxen. This my querimonie wes common to all the learned godlie who as they compleaned vpon the entreatment of the simple so did they wonder that a man of his owne studie without all conference with men of letters yea and neuer hauing hard the doctrine teached but seperate out of the Tentes of the people of God to a certane corner and Celle asyde to be rauished to suche a phrenesie as to damne
of schâ—rcie and sayeth they shall haue no other signe but the signe of Ionas who wes thre dayes ad thre nyghtes in the whales bellie not hereby laboring or intending to proue his Buriall anywise but rather to mocke and wrape them vp in a great obstinacie aÌ„d blyndnes It that is adduced by Peter of the Arke of Noie is not to serue for one probation of his purpose but to declare that he is not altogether destitute of some thing iÌ„ the ould TestameÌ„t secuâ—ng and aggreing to his mater And to prosecute the conformitie of the figurat thinges wiâ—h the figures what haue we correspondent in Baptisme to maste sailles other thinges most ê“perlie apperteyninge to the Arke if this should be vrged as shâ—w moste instantlie requirest then in Baptisme we pull vp sailles haue all other thinges aggreing with the Ark ê‘ceaue your owen vanitie God forbid We shall so entreat the Scripturs of God that the German treuth and veritie of the matters reiected we shall cleaue vnto incertane Allegories hauing no pith nor strenth to conuince but rather with varietie of mater delyte as may moste euedentlie appeare be the exemple of Paule who hauing prouen his intent by strong arguments and interiected certane exhortations to moue the Galathians for decoring and erornyng the mater addeth this allegorie or figure whiche in it self is no solide probation but now is not to be reiected the mater being sufficientlie prouen Origenes in deid and a great noumbre with him are moued yea caried away efter Allegories by this exemple of the Apostle thrawing and wreisting the Scripture froÌ„ the owen proper sense aÌ„d vnderstanding curious vaine men delyting more in subtile speculations and diuises of there owen hertes nor in solide doctryne and treuth and the naturall interpretation of the Scripture And of this no dout hath proceded the great ignorance and contempt of the Scriptures the prophanation whereof God hath moste Iustlie auenged in this that we see the verrie proper intelligence of them ouerset oppressed with bastarde glosses and fonde allegories If we will profe it in the intelligence of the scriptures Let vs cleane to the Germane sense of the Text embrace it aÌ„d stik by it As to diuised expositions aliene fra the mater what culour or cloik so est they shall haue let vs not onely reiect them boldlie but iudge them vnworthy to be hard And this is the mynd of Chrysostomus vpon the forenamed place of Paule Now passe thy way with thy vaine Allegories and deceaue Iames or suche others that knoweth not the pith of them for we are God be praysed other wayes instructed nor to receaue them to establishe any doctryne otherwayes doutsome ether yet to seik the conformitie of the figure with the thing figurat in all poyntes For figures we haue to Iudge to be as Parables in the whiche the scope and the fyne being obserued with the substâ—ntiall poyntes seruing to the purpose we haue not curiuslie and anxiuslie to insist in al others thiÌ„ges that be rehearsed aâ— is plaine to any man that is but indifferentlie versed in the Scripturs And to end this long disputatione in one worde Isaac wes the figure of our Sauiour his immolation the type of the Croce of our Sauiour and this is the moste lyuelie figure I darre say that we can fynd through out all the Scripturs Yet do they not in all aggre for we know that Isaac wes not offred but a Ram wes taken offred for him If your argument should haue place sire their should we say that our Sauiour wes not offred vp but as some haue said Symon Cyreneus taken and Crucified for him tak head that ye be not suspected of the same deuilishe and impius opinion Now haue we perused the partes of your booke in the which ye go about to proue establishe your purpose by testimony of Scripture Your arguments hath bene recyted faithfullie and so pithilie refelled that I trust any man of sobrietie should be satisfied yea and what so euer thow braggest ether of thy Iudgement in the naturall interpretation of the places adduced by the ether yet of dexteritie in the proper applycation of them and how vanelie thow this takest vpon the to the purpose and mater how aptlie and conuenientlie thow so doest I take it to be manifest But here allace Iames yealdeth and casteth all froÌ„ him so struken down by one allegorie that he granteth him vtterlie vainquest almost cryeth Gods mercy Ye lacked I truste brother Iames a faithfull armoure bearer to haue serued yow of wappinnes but what aualeth it to put good wappinnes of defence or yet of inuasion in the handes of him that can not handle nor vse them in tyme and place Damd wes more expedite able and ready with his fling staf to go feght against Goliath nor he wes inarâ—ed on all partes with the fynest harnes the King had â–ª on the one part beiÌ„g encuraged be the ryghtuousnes and equitie of the cause and on the other feat of his personn and wel acquent with his wappinnes Now Iames granteth hiÌ„self sufficieÌ„tlie persuaded with the conference of Scriptures and thinketh them seat and proper to the purpose and onely is desyrus by what other wayes and meanes this diuine is able to persuade that our Sauiour iÌ„stituted the sacrifice of the masse in the latter Supper the Doctor answereth That he wyl persuad the same by the vniuersall Doctryne interpretation and consent of the auld Ancient father is Interpretouris of the Scriptures of almythtie God baith the Greikes and the Latinistes together with the deliberatioÌ„ of the maist Ancient and notable Counsales Quhilk euer hes bene sen the faith began This is fairlie and largelie promeist and howe rashelie interprised shal be efter knoweÌ„ but here I pray thee indifferent reader considder the craft of this sportar in exornyng and decking vp them quhose authorities he is efter to abuse not but I will grant a great part of the fathers and some of the conciles to be worthy of prayse and admiration But I pray thee note the ambition of the maÌ„ who wil seme to haue al for him I truste to obtene the same in this part that I haue already in the matters preceading that is to pull fra him the authoritie of the Fathers and the determinations of Counciles suche as be of most estimation and faith And then will he know the strenth of the reid of Egypt he leaneth vnto But here is casten in be Iames a questioÌ„ if he thinketh that the interpretation and doctryne of the ould wryters concerning the mysterijs of the Supper of the Lord is sufficient to persuade the Sacrifice of the masse to this it is answered treuly sayeth he I am perswaded be iÌ„uincible ressons quhilks ar aggreable with ye scripturs of almychtie God that ye auld writtars speciallie thay quha wes disciples to the Apostles had the trew mynde and vnderstanding of y