This was doubtless a very near way to stability of mind, and a most compendious mode of deciding every {62} controversy which might arise, without having recourse to examination, reasoning, or debate. But as the wilful and stubborn reformers would not submit to this easy and short mode of decision, the abbot was reluctantly obliged to enter the lists of argument with them. Accordingly, in the beginning of 1559, he challenged Willock, who was preaching in his neighbourhood, to a dispute on the sacrifice of the mass. The challenge was accepted, the time and place of meeting were fixed; but the dispute did not take place, as Kennedy refused to appear, unless his antagonist would previously engage to submit to the interpretations of scripture which had been given by the ancient doctors of the church.[87] From this time he seems to have made the mass the great subject of his study, and in 1561 wrote a book in its defence, which was answered by George Hay.[88] On the 30th of August, 1562, the abbot read, in his chapel of Kirkoswald, a number of articles respecting the mass, purgatory, praying to saints, the use of images, and other points, which, he said, he would defend against any who should impugn them, {63} and he promised to declare his mind more fully on the following Sabbath. Knox, who was in the vicinity, came to Kirkoswald on that day, with the design of hearing the abbot, and granting him the disputation which he had courted. In the morning, he sent some gentlemen who accompanied him to acquaint Kennedy with the reason of his coming, and to desire him either to preach according to his promise, or to attend Knox’s sermon, and afterwards to state his objections to the doctrine which might be delivered. The abbot did not think it proper to appear, and Knox preached in the chapel. When he came down from the pulpit, a letter from Kennedy was put into his hand, which led to an epistolary correspondence between them, fully as curious as the dispute which followed.