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
Cap. Altaris de consecra distinct 1. to wit of round hostis vnleuenit consecratit quhilk ye grete Bischop Hyginus ordenit to be brunt gif fallin on ye eard yai could not be lickit vp be ye Mesmonging Preist and ye aiss of ye said hostis to be laid vp in ye Relick place In lib. caute Miss Vther aiss alswa micht haif bene recouerit of rattouns or mise vther beastis hauing deuorit ye saidis consecratit hostis ordenit to be bruÌ„t the aiss laid in ye Relick place Seing yan yat AlexaÌ„der walde not follow ye cerimoniall Law of God to institut a blissit salt water consecratit coniurit quhy hes he not at ye least applyit ye salt with ye hoste of ye Messe Preistis quhilk yai say yai offer to God as a sauing hoste In swa doing he had followit ye cerimonie of Moises Leuit. 2â— be ye quhilk it was commandit to offer salt in all Sacrificis and yair with to sprinkil ye sacrificis offerit for Saluatioun Bot gif Alexander and his successouris had followit ye law of God yai had inuentit nathing in yair awin braine yai had not cause speak of yaim and left ye memorie of yair institutiouns For yis occasioun yai wald not in onie thing follow ye Law of God The occasiouns of inuâ—ting new Idolatriâ—â— bot contrariwise haif forbiddin to applie salt with yair round consecratit hostis to celebrate yair Messell Sacrificis Thay haif alswa forbiddin to mix aiss in yair haliwaters to ye end yat in all yair institutiouns it be not thocht yat yai haif borowit onie thing of God nor of ye Law of Moises and Èit far les of ye Euangelicall Law of Iesus Christ bot onelie thocht to attribute to yaim self yai inuentiouns albeit yat yai haif yair Originall of the ancient pagane Romaine Idolatrie mair nor 700. Èeiris before ye incarnatioun of Iesus Christ For resolutioun of yis first parte of ye Messe it war far mair expedient ô Mesmongers yat in place of Èour sacrificis and coniuratiouns of saltit water quhairwith Èe sprinkill the pepill Èe sould schaw furth purelie ye halie Euangill The trew haliwater for Christiainis cause ye Christiane pepil vnderstand that the purificatioun and wasching of yair sinnis Heb. â— dependis of ye blude of Iesus Christ quha is michtie aneuche to chaise away Deuils to drawe vs aback fra hell to preserue vs fra Eternall death and to scraipe away fra vs all spot of sinne without vsing of coniuratiouns and adiuratiouns with salt to chaise away the Deuils according to the Pompiliane Magik and ye heresie of Samaritainis Epiphâ— lib. 1. tom 1. sec 9. 17. con haeâ—e that beleisis to be purifiit be wasching thaim daylie with halie water Second part of ye Messe Processioun Platin. Tit. liui in Decad. After ye Asperges song ye halie coniurit water sprinklit apon ye Alters apon ye Imagis and apon yaim that standis by at ye Sacrificis of ye Messe followis ye Processioun quhilk men walde haif attributit to Agapete Bischop of Rome Supplicationes quâ—s nos processiones vocamus sic bant circa de â—ubra fanaque puluinaria in qui bus honos di is dabatur praecedentibus pueris in genuis ac Sacerdotibus coronatis acla uream teneÌ„tibus manu voce modulata caneÌ„tibus carmeÌ„ subsequente maâ—imo PoÌ„tifice uel Curione deinde sequentibus patriciis ac se natoribus cuÌ„ coniugibus liberis plerunque coronatis Apul. lib. 11. de asi aur Blond li. 2. de rom trium Alex. ab alex lib 5. cap. 27 In ye huik of ye discours of ye religioÌ„ of ye aulde Romainis Lamp id Apul. lib. 11 de asin aur Alex. ab alex lib. 50. cap. 27. Bot it was institutit mair yan a thousand Èeiris before him quhilk ye ancient Romaine Idolaters callit supplicatioun The maner was institutit be Numa to gain Processioun or to amease ye wraith of ye Godis or for to impetrate peace or for to pray to God for ye fruitis of ye earth The ordour was in yis maner first before ye Processioun yair marchit Èoung bairnis yan ye Preistis sacrificers cled with quhite Surplisis singing Hymnis sangis and Canticils to ye honour of yair Godis After did marche ye Grete Bischop or Curioun yan marchit ye Senatouris of Rome with yair wifis and bairnis and sume tyme ye pepil assistit In ye ProcessiouÌ„ yair was commonlie borne ye Caise or Relick place of Iupiter or of Anubis be certaine Preistis cled with quhite Surplisis ye head schauin and hauing ane crowne apon yair headis This crowne was swa reputit yat euin the Emperour Commodus Antoninus cheif Bischop causit schaife him self and cow his head round expressitlie to beir ye Caise of ye God Anubis Before ye Caise or Relick place yair marchit ane bering ane wax candil halding ane waxin candil lichtit Quhan ye Processioun marchit throch ye streitis yair was dressit resting placis for to serue as statiouns to ye Preistis ye caise bearers to draw yair end Than to ye Processioun ye Tempils war opinnit ye Alters and Imagis perfumit with incense and ye Relickis of yair Godis visitit In ye dayis ordenit to make Processioun yair was a Feast celebratit ye buithis steikit ye Palaice of iustice closit ye prisoners lousit fra yair chainis Quha can better discriue ye ordour of ye Processiouns obseruit vntill yis day be ye Mesmongers instructit fra father to Sone in ye Pompilian Religioun Quhat vther authour could yair be allegit of ye cerimonies obseruit in ye Processiouns Herod in Historiis Ieâ—em â—n epi. ad iudeos in Babylonâ—m abducendos bot Numa Pompilius Gif ye MesmoÌ„gers wald not rin farder of for yair schauin crownit headis and vestimentis of quhite Surplisis quhilk ye ancient Egiptian Idolaters war wont to vse or ye Preistis of the Goddes Isis or the Babilonian sacrificers hauing ye head and beird schauin Ne verticâ—m deraditote neue barbam vellitote Leuit. 19. For as to ye Law of God ye contraire was obseruit and forbiddin to Preistis Sacrificers to cowe round yair headis and haire and to haif ye beird schauin As to ye Law of ye Gospel yair is na like cerimonie commandit be Iesus Christ Nec in gyrù ac rotuÌ„dum attendebitis comâ—m vestram nec radetis barbaÌ„ Ezech. 44. nor be his Apostils It behuifis yan to haif recours to ye auld Pompilian Religioun As to ye rest yat in ye ProcessiouÌ„ hes bene eikit to beir a crosse and a baner yis baner was callit be ye ancient Romaine Idolaters Labarum quhilk was ane ensenzie reputit halie â—euerencit alsweil be the Dictatouris and Emperouris as be ye Souldartis ganging to weir In yat baner first Antenor Baner of ye Processioun causit drawe a sow or grice of ye Name
Tempil at yis present callit ye Kirk of S. Peter ad vincula yai faucht yan contrair ye Christians at Rome yat walde haif dedicatit it to thair deuotioun After ye offering ye Alcoran of Titelman contenis how ye Mesmonger sould sumerymis hauld his toung to figurat ye fleing of Christ or ye feir of his Discipils to confesse him before ye lowis Than after ye Preist singis loude Cap. 35. Per omnia secula seculorum because yat Christ after he had concelit him self he schew him self againe publick in ye house of Lazarus Then he singis Sanctus Sanctus Sanctus to represent ye sang of ye lowis quhan Christ entrit into Ierusalem This Musick being done ye Preist sould murmure secreitlie and betwene his teith conterfaiting him to be sad without onie merie conceatis bot sould play a dum mumchance be signes of litil Crossis reiteratit as we sall reheirse heirafter 9. Part of ye Messe Roundhoste of floure Plutarc in Numa After ye offering it behuifis vs to cume to ye 9. parte of ye Messe ye richest and delicatest for ye Mesmongers That is ye hoste or sacrifice in quhilk consistis ye chief point of ye Messall sacrifice In ye tyme of the Magicien Numa Pollux in â—nâ—m lib. 6. Mysteriis peractis qui sacris intereraÌ„t rotundis panibus quos in honorem deorum adhibebant siantes vescebantur nec nisi sacrificio perfecto vesci licebat Alex. ab alex lib. 4. cap. 17. ye Romainis had not Èit vse to slaie offer vp with ye blude of beistis bot it was ordenit to eat and communicat within ye Tempil about ye end of the Messell sacrifice of litil breade round consecratit to the honour of Godis to quhais Name ye sacrifice was celebratit Thir litil round hostis of fine floure war eatin be ye Sacrificer and be yaim yat stuid by being apon yair feit and not sitting The floure quhairof yai war maid was callit Mola and fra thence is cume yis tearme to immolate Thair war syndrie hostis yat is to say litil round breadis dedicatit to diuerse Godis euin as yair war diuerse Messall sacrificis with ye said round hostis was offerit wine ye Alters seruing in stead of tabils In the meane tyme yat ye Sacrificers yai yat staid by at ye sacrifice eatit and communicatit together of ye said litil rounde breadis consecratit to ye honour of yair Goâ—is yair war sung Hymnis and praisis and be sume ye Organis and Cymbalis soundit Before or he deuorit yis round hoste imprintit with Imagis ye Messalian Doctouris haif ordenit ye Preist to vse coniuratiouns and adiuratiouns be signes of a Crosse First he man make thâ—e Crossis apon this rounâ— hoste to figurat ye thre fauld geuing of Christ to wit be his Father be Christ him self and be ye halie Gaist in pronuncing yir wordis Haec dona haec munera haec sancta sacrificia illibata Sume vthers Alcaranistis and Messalian Doctouris interpretis ye thrid Crosse for ye traison of Iudas yat deliuerit his Maister into ye handis of ye Iowis Beside ye thre foresaidis Crossis fiue vther followis to figurat ye fiue day is of distance fra Palmesonday vnto ye day of his Passioun or vtherwise to represent ye siue woundis of Christ twa in ye handis twa in ye feit and in ye richt syde ane Of ye quhilkis fiue Crossis ye thre first sould be maid apon ye Chalice and ye round Hoste to figurat ye deliuering of Christ to ye Preistis to ye Scribis and to ye Phariseans or for to figurat ye price of ye selling of Christ to wit thre tymis ten quhilk are worth threttie pennies The twa vther Crossis are maid separatlie ye ane quhilkis ye fourt apon ye Hoste and ye vther apon ye Chalice and are done syndrie to play twa personagis of Christ and of Iudas That being done ye Mesmonging Preist in continewing to play ye fule and his mumchancis spreadis out his armis to figurat Christ Iesus extendit on ye Crosse Than he liftis on â—ich his round Hoste imprintit with Imagis to cause worschip it After he begins again to mâ—ke thre Crossis ane apon ye Hoste ye vther apon ye Chalice ye thrid apon himself to play ye personage of thre estains of yaim yat are in heuin in purgatorie and on ye eard He duntis afterward apon his breist to play ye personage of ye theif hangit apon ye Crosse yat repentit Bot ye knocking on ye breiâ—t sould be done with thre hindmest fingers of ye hand because ye thumb and ye formest finger are reseruit to consecrate and transubstantiat ye round Hoste Mairouer he man strike on his breist thre tymis to figurate ye threfauld offence of yâ— hart of ye mouth of ye deid in lifting vp his voice to represent ye theif or ye Centurion yat confessit God in his passioun sâ—x vther Crossis are afterward reiteratit thre apon ye couerit Chalice to represent ye thre houâ—is yat Christ was hung in yis life And ye thre vther Crossis are maid apon ye discouerit Chalice round Hoste beâ—ng againe liftâ—it vp to figurate yet thre houris yat Christ was hung on ye Crosse dead than are addit twa vther Crossis after yat ye Mesmonger hes kissit ye Chalice to figurate ye mâ—sterie of blude water sprung out of ye syde of Christ Besiâ—is ye foresaidis dume mâ—mchancis ye Preist sould lift ye Vaill fra aboue ye Châ—lice and couer it again with ye Paâ— to represent ye Vaill brokin in ye midis at ye death of Christ That being done ye round Hoste is laid downe fra abuif ye Châ—lice and laid apon ye corporall to figurate ye buriall of Christ The mesmonger hauing plaid ye personage of ye hangit theif of ye traitour Iudas of Christ of ye Publicans hâ— playis afterwarde ye personage of ye Centurioun in singing ye Pater noster Bot ye Alcâ—ran of Duranâ—us interpretis he ye vij petitiouns of ye Pater Noster ye vij tearis of ye Virgin Marie or ye vij vertewis or ye vij gifâ—is of ye halie gaist or ye vij blâ—ssingis or ye vij mortall sinnis This sâ—ng being endit ye Mesmonger taries a litil quhile in silence to figurate ye silence or rest of Christ in ye graif Anuther apiâ— murgioun or mumchance is playâ—t be ye Mesmonger of his round Hoste quhilk he layis downe apon ye Pax to figurate ye vnioun of ye diuinitie with ye humanitie bot quhan he playis ye secreit mysterie Rediuina ceremoniis celebratis sacerdos tunc Iâ—licet succlâ— mabat qua voce illoâ—qui interfuerant missos faciebat Alex. ab Alex. lib. gedier 4. ca. 17 The Messe institutit be Numâ— mâ—ir yan 700. Èeâ—ris before ye incarnatiouÌ„ of Iesus Christ ye Hoste is yan hid out of sicht The sacrifice being endit and ye litil round Hostis eatin Numa institutit to sing yir
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