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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00239	Heir followeth the coppie of the ressoning which was betuix the abbote of Crosraguell and John Knox, in Mayboill concern ing [sic] the masse, in the yeare of God, a thousand fiue hundreth thre scoir and two yeares.	Knox, John,; Kennedy, Quintin, 1520-1564.	1563 (1563)	STC 15074; ESTC S93406	46,767	88

to mock gain say and abhorr all religiō obtruded to the people without assurance of God his word hauing nether respect to antiquitie to multitude to authoritie nor estimatiō of them that mantean the same The Idoles of the Gentiles were more ancient then is the Idole in the masse There worshippers manteners and patrons were mo in multitude greater in authoritie and more excellent before the world then euer was any that bowed to that Idole Isa 4● And yet feared not the Prophet Isayas to mock and iest them yea sharplie to rebuke them in these wordes They are dung backward with shame they shal be ashamed whosoeuer trusteth in a grauen ymage and that say to the molten ymage Isa 44. ye are our Gods All the makers of grauē ymages are vaine there pleasing thinges shall not proffet them For they themselues are witnesses to there Idoles that they nether se nor vnderstād any thing and therefore they shal be ashamed who then sayeth he shall forge a God or a molten ymage that profiteth nothing behold all those that are of the fellowship thereof shal be confounded for the workmen them selues are men let them all be gathered together and stand vp yet they shall feare and be confoūded together And when he hath fully painted forth there vanitie he concludeth They haue not vnderstand for God hath shut vp there eyes Blindnes and induration is Gods iust punishmēt for Idolaters that they can not see and hartes that they can not vnderstand none considereth in his hart I haue brunt half of it euen in the fyre and haue baken bread also vpon the coalles thereof I haue rosted fleshe earen it and shall I make the residew thereof an abomination shall I bow to the stock of a tree c. Thus I say we see how that the Prophet doeth triumph against the Idolaters in mocking of there madnes and paintīg forth of there vanitie Who then can iustlie be offended against me or any other albeit by all meanes possible we let the blind world see the vanitie of that Idole considering that by it hath the glorie of God bene more obscured then euer it was by any Idole in the earth For to none was neuer absolutlie giuen Let the Papists consider the name nature power and honor of God but to that Idole allone If any think that the Scriptures of God giue vnto them patrocinie ether to beleue Christes naturall body to be there after the wordes of consecration as they cal them ether yet to beleue that Christ Iesus in his last Supper did offer vnto God his Father his body and blood vnder the formes of bread and wine he is miserablie deceaued for the Scripture maketh no mention of conuersion or transubstanciation of bread in Christes naturall bodie but witnesseth that bread remaneth bread yea euē when the faithfull receaue the same 1. Cor 10 as the Apostle affirmeth in these wordes The bread that we break is it not the cōmunication of Christes bodie the cup of blissing which we blisse is it not the cōmunion of the blood of Christ●● we many are one bread and one body because we are all partakers of one bread And after he sayeth 1. Cor. 11. as of● as ye shall eat of this bread and drink of this cup ye shew the Lordes death till he come Let therefore a man try himself and so let him eat of this bread and drink of this 〈◊〉 c. By these wordes we may clearlie vnderstand what iudgement the Apostle had of the substāce of that Sacrament euen in the verie action of the same And as touching that foolish opinion that Christ Iesus did offer his body vnto God his Father vnder the formes of bread wine c. which the Papistes make the ground of there masse what suffrage that euer it hath by man of God nor of his word it hath none Ioh. 3. The Scripture dooth witnes that God the Father gaue his Sone vnto the world that the world might be saued by him and that Iesus Christ did offer him self ones vnto God Heb. 10 and 9. for the destructiō of sinne and for to take away the sinnes of many but that euer he did offer him self vnder the formes of bread and wine as the Papistes alledge the holy Goste doeth no where make mention And therefore the faithfull not onely may reiect it as the dreame and inuention of man but also are boūd to abhor detest it as a doctrine broght in by Satan to deceaue suche as delyte not in the veritie of God to whose 〈◊〉 and voice are the faithfull onely ●ou●● M. Quintyne that great patron of the masse in this subsequent conference Maister Quintynes affirmatiue a●●●ieds for the probation of his affirmatiue Christ Iesus did offer sayeth he vnto God his Father in his last Supper his body and blood vnder the formes of bread and wine c. For the probation hereof I say he adduces the fact of Melchisedec that broght forth bread and wine Gen. 14. c. But how sone he is ashamed thereof and how vnable he is to proue that which he alledgeth to be moste easie to be prouen the diligent reader may es●y For perceauing him self unable euer to proue Luk the ressonig of the thrid day that ether Christe Iesus or yet Melchisedec did make any suche oblation as he the fond Papistes do imagine He rīneth straight to his fortres shameles schift O sayeth M. Quintyne I haue hurt my own cause I was caried away with zeal c. It apperteaned not vnto me to proue any thing but to defend my artickles as they are written If M. O. and his collat●ralles will resolue me an dout then will I giue my iudgement whether he oght to proue or to defend onely My dout is this whether are M. Quintynes artickles necessarie to be beleued to Saluatiō or are they suche as without danger of damnation we may dout of them If we may dout of them and not offend God then assuredly I think that M. Quintyne may hold them for treuth til that the falshead of them be manifestly declared But if they be suche as we are bound to beleue as a treuth of God and an doctrine necessarie to Saluation then is M. Quintyne bound to shaw to vs that God hath prononced them and not man which if he be not able to do and that in plaine and expressed wordes then must we reiect them as deceauable Ioh. 10. fals accordīg as we be taucht by our maister Christ Iesus saying My sheip heare my voice but a stranger they will not heare If M. Q. will not be reputed an fals Prophet one that teacheth lies in the name of God and so expone him self to Gods here displeasure he may propone no doctrine to the Church of God the assurance whereof he bringeth not from the mouth of God If M. Q. were brawling in the scooles or bragging of

abbote wes soir offended at the first but whil the said Iohn wold in no wise be stayed he and his gaue audience which being ended the abbote said be my faith it is weil said And so after that he had spoken certane wordes he commanded one of his Scribes to read openly his protestation as followeth ☞ ✚ ☜ Heir followes the coppie of the ressoning quhilk wes betuix the commendator of Crosraguell and Iohn Ki●●● in Mayboile concerning the masse in the yeare of God 1562. M. Quintyne PErceauing the great perturbation controuersie and debeate quhilk is stirred vp laitlie in all Christen realmes for the cause of religion honorable auditor and al 's being remembred of the terrible sētence conteined in scriptures toward all negligent pastors in this dangerous tyme. I was constrayned in conscience notwithstanding my great inhabilitie as it pleased God to support my imperfectiones to giue instruction to all those cōmitted to my cure within my Kirk of Kirkoswald how they shoulde be able to be enarmed against all wicked and decetfull preachers quhilk gaes about not knowing quher●fra they come nor by quha● ordre And to the effect that our deirlie-beloued flock micht haue bene the more able to haue bene warre with all fals wicked vngodly doctrine Amang other godlie lessones conteined in my exhortation I inserit certane catholick artickles hauing their warrand of the scriptures of almighty God according to the doctrine of the halie catholicke Kirk and burdyned my conscience in the presence of God the saides artickles to be godlie necessarie and expedient to be beleued by all good christiane men Iohn Knox vpon sonday the aucht day of September came vnto the said Kirk of Kirkoswald being certefied that I might not be present and as I was enformed to make impugnatiō to my saides artickles wherethrough I wrote to him certifying that I wold affirm the saides artickles and in speciall the artickle concerning the masse against him or quhasoeuer pleases to make impugnation there to vpō aucht dayes warning the place being in any hous of Mayboyle the nomber tuentie on either syde without any further conuocation Shortlie we being agreed by writing of the day hour and place quhilk was the 28. day of this instant September I am cōmen conforme to my writing to affirme the saides artickles as they are written beginning at the artickle concerning the masse Protesting alwayes that I come not to dispute any of my artickles as maters of faith religion disputable cōsidering there is ordre taken alreadie by the Kirk of God as I wold say be the generall councelles deulie cōuened quhilk represents the vniuersal Kirk of almighty God to whom it apperteines to take ordre quhensoeuer question rises for maters concerning faith and religion but according to the doctrine of S. Peter and al 's S. Paule to render my dett and duetie to all that inquires therfore and after that maner to abyde gentle and formall reasoning of all that pleases as may stand to the glorie of God and the instruction of the auditor And to the effect foresaid that we may come to formal ressoning as to ward the artickle cōcerning the masse I wil ground me vpon the Scriptures of almightie God to be my warrand cōforme to my first cōfirmation quhlik was gathered vpon the priesthead and oblation of Melchisedec and was presentet ȝou in Februare and as ȝit has gottē no answer notwithstanding that it was of sober quantitie sextene or 20 lynes Wherfore please you to receaue this same confirmation yet as of before for to be the beginning of our formall reasoning concerning the artickle of the masse in maner as after followes The Psalmest al 's the Apostle S. Paule affirmes our Saluiour to be an priest for euer according to the ordure of Melchisedec quha made oblation and Sacrifice of bread and wine vnto God as the Scripture plainly teaches vs now will I reason on this maner Read all the Euangell wha pleases he sall find in no place of the Euangel quhere our Saluiour vses the priesthead of Melchisedec declaring him self to be an priest after the ordor of Melchisedec but in the latter Supper quhere he made oblation of his precious body blude vnder the forme of bread and wine prefigurate by the oblation of Melchisedec then are we compelled to affirme that our Sauiour made oblation of his bodie blude in the latter Supper or els he was not an priest according to the ordor of Melchisedec quhilk is expres against the Scripture Iohn Knox. Iohne Knox protested that he mght haue the coppie of this formar writting giuen in by my Lord in writ to answer therto more fullie at greater leaser which was deliuered vnto him Quintene And in lykemaner my Lorde protested that he might haue place to reply if he thoght good The answer of Iohn Knox to the Abbottes oration giuen in by the Abbote before the disputation in writ Iohn Knox. WHensoeuer it pleaseth God of his great mercy to shew the light and to blow the trompet of his true word vnto the blind vnthankful world after darknes and lōg silence it hath the strēgth to moue and walken not onelie the chosen but also the reprobate but in diuerse maner for the one it walkeneth from ignorance error supersticion vanitie and horrible corruption to walk before there God in knowledge veritie true seruing of his maiestie and in puritie of life But the other it walkeneth from there formar ●iueth and yet to there further cōdemnation For suche as in the time of darknes did liue as men without God at the sound of the trompet calling them to repentance addes and ioynes to there format corruption blasphemie against God and against his eternal veritie For perceauing that the light discouereth there turpitud and that the trompet wil not suffer them to slepe as that they did before without open reproche Isay 5. they shame not to call light darknes darknes light good euil and euil good And to bring that to pas to wit that the light shine no more doeth the whole bād of suche as oppone them selues to the veritie of God so earnestlie trauell that stugardes and effeminat men become actiue and strong Souldioures to the Deuil The exemples hereof are in Scriptures so cōmon that they nead no long rehearsal For what was the estate of the fals Prophetes and Preastes in the dayes of Isayas Ieremie Ezechiel Micheas and the rest of the true Prophetes of God What care I say they which by ordinarie successiō oght to haue teached the people of God tooke ouer there charges the complaintes attestations of the true Prophetes vsed against them do witnes Isay 56. Read the place In the which they call them dum dogs blind watchemen suche as regarded nothing but ambition tyarous cheare and lustes of the flesh Ezeh 34 Pastors that fedd not the flock but fedd them selues Finally they terme them Iere. 6. men from the