the wraith of god aby dis vpon him we further affirme that without the sociecie and bo some of the trew kirk neuer was is nor salbe saluatiouÌ„ vnto man In thir and lyke generall heidis we disagre nocht froÌ„ the Papistis but the diference and dout standis in the specialis to wit quhat faith is and what ground it hes what is religioun and wherin it differis from superstitâ—oun and from I dololatrie And finallie what is the trew kirk and whou it may be decerned from the sinagoge of Sathan Thir heades we say onght he in special to haif intreted wnto zou if he had bene mynded to haue instructed Zou in a treuth â–ª But becaus as the progres of his letter declareth his mynd was to draw you to ye boudage of that Romane Antechrist he takes generall propositions most trew and most certane in thame selues wherupon he wold conclude that which is most fals and all together pernitious to the salauatioun of man Bot thet the craft of sathan moir euidently appear we shall draw his persuasioun in forme of argument and efter returne to the farther meaning of the Propheit and to the declaratioun of thir termis faith religioun and catholick kirk â–ª the Propheit affirmes that whosoeuer sall nocht serue Ierusalem shall perishe Bot the promeis maid to Inrusalem apertenis wnto the kirk ergo whosoeuer seruis nocht the kirk fall perisse This hoil argument we admit and most coÌ„stantly we do affirme it and yet sall he neuer be able to proue his entent which is that the kirk of scotland is no kirk we wil oppin the wound which the wryter of the letter keapes couerit and yet it most greuis him as it doeth the rest of all Papistis The realme of scotland all praise to god hes refused the Pape that Romane antechrist and nocht only be preaching bot also be the publict lawes hes dampned his tyrannical lawis his odious superstitiouns and vsurped iurisdictioun And thairfoir cry the Papistis that we at declyned from the trew kirk and ar fâ—llen back from the catholick faith But befoir that thai be able to conuict ws of those crymes thay monpreiâ— two thinges â—ormer that whatseouer was promysed to Ierusalem dois properly and only apertene wnto Rome and this mon thay do not be coniectures but be plane wordis as god prononced be his propheit of Ierusalem â–ª this is the first the secound is that albeit Rome war al 's able to proue a promise maid to it as Ierusalem was of whome it was said this is my rest heare will I dwell becaus I haue chosin it and albeit that the Papis of Rome whome he stylis the perpetuall successioun of that kirk had as ane assured and plane probatioun that be god thay wre called be god they wer admitted and that be god thay sould be mantenyd in thair ministerie and functioun as that the leuites and successioun of Aaron had to produce at all tymes for their defence yet if they we say who call thame selues the successouris of the Apostlis be nocht able to proueihat thai haif constantly remaned in the first league and conuenant which christ Iesus maid with his Apostolis when he send thame furth to preache the glaid tydingis of the kingdome and to establish his throne not only amonges the Iewis bot also amonges the gentiles according to the former propheseis Albeid we say that all thir former thai wer able to proue as thai ar neuer able to do yet haue they said no thing that may help thair caus not hurt ouris onles that they thairwith planely proue that the kirk of Rome and the successioun of the same hes remanit and yet remaneth in the original puâ—itie of the Apostils in doctrine lyfe lawes and ceremoneis For thir being corrupted the tytill of successioun will na mair help thame theÌ„ did the braging of the preistis wnder ye law who cryit aganis the propheit leremie the temple of the lord te temple of the lord the temple of the lord â–ª what was answeret wn to them let the .7 chap. of his prophesie witnes Butfarther of the assurance theirof efter Now mon we sumthing speak of faith religioun and catholick kirk wherwith he wold terrifie yowr conscience and deface the trewth and then mon we auswer to his bleaspheamous tauntis and mockage befoir we haâ—f confessit that to leue without faith without religioun and vithout the societie of the catholick kirk bringis with it most cettanely death and damnatioun But yet we affirme that al opinioun that is commonly receaued wnder the name of faith is nocht faith whilk god aprouis bot trew faith mon haue for the ground and assurance theirof godis expressed word of his mercy promysed in christ Iesus wher to the heart of the faith full mon coÌ„sent so moued be the haly gaist And thairfoir we fear not to affirme that the Papistis hauing no better ground for thair faith then coÌ„sent of men decreis of counsals and antiquitie of tyme haâ—f no faith bot a fond yea â–ª a damnable opinion And the same we affirme of religioun which if it be pleasing and acceptable wnto God must haue his awin commandement and approbatioun for a warrand otherwais it can nocht be bot odious in his presence as a thing repugning to his expres commandement saying not that which appearis Good in thy awin eyis sall thou do to the lord thy God bot what the lord thy God hes commanded the that do thou ade nothing to it diminishe nothing from it Be this precept of that eternall God who is immutable and that can command nothing but that which is iust aâ— all plâ—ple realms and natiounis that will auow theme selues to be the inheritance of the lord bound and oblist to measure their religioun not be the exemple of other realmes nather yet be their owen good intentioun or determinatioun of men but only be the expressed word of God So that what theirein is commanded aucht to bedone and what is not commanded be him aucht in na wyse to be done be the people of God what apperance or externall shaw of holynes that euer it hes And thairfoir haue we most iustly reiected the rable of ceremoneis which the Papistis held for the cheif exercise of thair religioun as thingis hauing na better ground then the inuention and consent of men Now shortlie of the kirk communlie callit catholick The name of the kirk is commun and is taken as weil for the congregatione of the wicked as for the assemble of the godlie as it is plane be the wordes of Dauid sayng I haue hatet the kirk or the assemble of the wicked the terme Catholick which signifyes vniuersal heth not included in it that vertew which Papistis alledge that is that whatsoeuer is Catholick that most be goode For if so wer than sin in the originall world shuld haue bene gude â–ª for it wes so catholick
alluterlie inuisible ze can nocht be assured in ony ways quether gif it vsed sic scriptures as we vse or nocht thairfoir ze haue na iust title considering ze reiect the authoritie of oure kirk to vsurpe oure scripturis in ony ways for lyk as zour kirk wes in the desert suay wes zour scriptures and becaus that na man hes brocht thame furth of the desert as zit we may instlie suspect that thay be sumpart discrepant from ouris at the leist ze can nocht be assured in the contrar Thairfoir of necessitie ze mon proue considdering the scriptures can nocht be acknawlegit bot be the trew kirk ether that zour inuisibill kirk hes vsit sic scriptures as we vse or ellis ze can haue na iust title nor authoritie to vsurpe oure scriptures As quhair ze say that Elias be his exempill dois confirme the kirk at sum tyme to haue bene inuisible gif we wald grant vnto zow that thing quhilk ze maist ernistfullie desire to wit the kirk during the tyme of Elias to haue bene inuisibill zit ze war no nerar zour propos First becaus that in the self same tyme we haue for oure part at the leist Elias quhome we may produce as witnes aganis zow zebe the contrar can nocht be able to name ane during the tyme of the inuisibilitie of zour kirk SecuÌ„dlie the kirk of God hes at na tyme bene sa obscurit nor hid bot he of his prouidence hes reseruit sindrie as ane seminar be quhome he hes prorogat his doctrine to the posteritie Thairfoir gif ze wald haue followit the exempill of Elias ze suld haue produced ane at the leist indewit with the trew wirschiping of God fra quhome it had ordourlie cum vnto zow and the remanent of zour prophetis For in this maner we reid that Elias did anoynt and constitute Heliseus ane propheit And gif ze wald considder the haill histories of the au'd testament ze sall nocht be abill to find that in ony tyme the trew wirshiping of God did sa perische in the quhilk he hes nocht reseruet sum as said is as ane seminar to the posteritie Quhilk gif we see to haue sa precâ—selie obseruit in the synagoge quhik wes bot ane schaddou and vmbre of the trew kirk and at suÌ„ tyme wes to haue ane eÌ„d quhat thaÌ„ suld we beleif of the kirk Christ quha for inheretance hes receaued the hail warld And as he testifies him self the seid quhilk he hes plantit that is his word sall grow and multiplie euin to the end of the warld For albeid that it be persâ—cutione heresies or vther meanis maid decay in sumpart of the warld zit vniuersalie it sall nocht decay befoir the letter day quhairfoir the exempill of Elias doth na ways help zou Bot quhat gist preif euin during the tyme of Elias the kirk to haue bene visitill mycht nocht the haill warld be iustoccasioun call zou ane maist impudent man and worthie of oll punitioun quha dois abuse the simple and ignoraÌ„t people be sic forgett and fals persuasions Thairfoir that zour impudencie be knawin to the haill warld I ansuer resolutlie that in the tyme of Elias and in that self same tyme quhilk ze allege the kirk of God was visible and manifest in the haill kinkdome of Iuda the sacrifice wes offerit in Hierusalem the ceremoneis and exercise of religioun wes practised Io saphat quha wes than king was ane of the maist Godlie princes that euer raÌ„g in Iudatand to be schort throw his haill empyre all thing wes to be found â—uhilk wes ony way requisit to the visibili ie of the kirk as i manifest in the buâ—kis of the kinges It is trew that in the kingdome of Israel the persecutioun wes greit in sa far that Elias beleuit that amang the prophetis of God he wes left his alane bot S. Iohne knox other be extreme ignoraÌ„ce or extreme malice wald collect uniuersallie that the haill kirk wes than inuisibill becaus Elias mening of the persecutione of Achab onlie and on naway of the kingdome of Iuda did say that he wes left his alane Thairfoir to conclude this argumeÌ„t quhilk â—sis to be the cheif grouÌ„d of the inuisibill kirk of Iohne Caluin and S. Iohne knox is allutâ—rlie aganis thame that onles thair meÌ„strals had lang syne tint all schame thay suld be eschemit of sic vane and fantasticall doctrine contrar to all scripture to all othoritie to all resson foundit on sic freuol and vane imaginations reid S. Augustene Optatios Mileuitanus S. Hierome Tertullian S. Cypriane and thair ze will find at leÌ„th quhatsueuer I haue brocht aganis zou Quhilk I say to that effect that the reader perceaue that ze haue vsit na vther argumentis for the confirmatione of the maist cheif ground and pillar of zour religioun that is to est thelis zour inuist ill kirk nor thay quha in all agis hes bene estemit as heretikis And thad I be the contrar to proue the kirk to be visible in all age and to haue continuall successioun of lauchfull pastours and doctouris do vse na vther argumeÌ„tis bot thais quhilk in all agis thay that wer estemit for Christiane men and lau bfull pastouris of the kirk doth euer vse THE LETTER THair is sum I knaw perchance for laick other of gude discurs or witt measures the veritie of the thing thay follow be the wardlie succes thay haue in the following of it Bot surelie I can nocht esteme zow to be ane of that rank and gif ze war I wald exhort zou to reid amaÌ„gis the rest the 27. psalme and the 143. psalme Quhair by ze will easalie vnderstand that nother the prosperous succes of zour pairt in warldlie thingis I mene prouis it that ze follow to be of veritie nor zit our decay and aduersitie makis our pairt to be conuicted zea rather the mater considerit as it aucht to be zour prosperitie is rather a manifest argumeÌ„t of goddis wraith nor of ony treuth of weritie Fort it is said be ane godlie halie and cuning man ane XI hundreth zeir bypast quod nihil infeelicius foelicitate peccantium qua poenalis nutritur impunitas mala voluntas velut interior hostis roboratur THE REST OF SCHIR IOHNE knox ansuer We micht haue passed by this parcell without ansuer becaus that nothing in it conceaued â–ª â—â—stly can be laid to our charge For oure warldly 〈◊〉 prosperitie and rest nether is nathir yet hes bene at any tyme sence we haif embrassed the euaÌ„gell of Iesus Christ suche as may nurishe ws in wickednes nether yet are the Papists able to conuict ws of suche impictie as all the warld know hath roung among thame of mo yearis then an hundreth thryse told And in the meane tyme to what honour and worldlie dignitie thay
ane ansuer we say of any one or tuo heades which thay pleis to oppoung For M Tyrie ought to vnderstand that the preacheing ministers within the realme of Scotland ar oxen euer laboring under the yock and that into the husbandrie of the lord And therefoir thai can haue no â—yme vacant from thair necessarie cures to compas countries with the Iesuites who at subiect to non other yocke then to that of thair owen electione to espy what faultes thay can find amoÌ„ges the congregations As we haue no vacantes we say to considder all trifflis that offend delicate men who can acknowledge no kirk but that which in all pointes be absolute and perfyâ—e so albeid that boith we did considder thame and condempne thame yet we vsurp no authoritie aboue oure breather But remit all men to thair owen iudge And do reuerence all congregations who do aggre with ws in the principalis of ouâ— faith as the particular kirkis of Iesus Christ albeid that in all ceremoneis thair be nocht vniformitie yea and albeid that in sum heades of doctrine also there appeare repugnance yet will we not brek brotherlie concord prouiding that we aggrie in the principallis Principallis we call those heades and doctrine without the confessioun and cousent wherof the kirk wes not planted â–ª Be thais few wordes M. Tyrie gif he be wyre may vnderstand what we meane and so we procead to the conclusioun of his letter THE REFVTATION ALbeid it be notoriuslie knaueÌ„ to the haill world of the diuers and wechtie coÌ„trouersies betuix the Lutheriens and â—aluinistes zet ze wald crafteliâ— dissemble the mater as it war almaist onknawin to zou or at the leist zeschaw siâ— coÌ„trouersies quhilkis ar amangis zou to be friuoll and of litill importance â—uay ze think it a mater of litill in portance to beleue gif the bodie of Christ be contenit in the Sacrament of the altar or nocht quhilk controuersie gif it apperits to zou friuoll considder zour bauldnes and arrogance quha dar reput the principall and cheif mistries of the faith in sa small estimation Bot gif ze beleue it of ony importance zeschaw zour self ane greit hypocreit that in sa wechtie ane mater dois sa grethumlie dissemble And quhow oppen that euer zour synagoge be to receaue all men of large conscience as zuinglianis Lutherianis and vtheris zit Lutheris followars as said is of befoir thinkis zou and thame of zour sect on worthie to be numbret amonges trew Christiens condemnand zow as heretikes and followers of maist pernitius and wicked doctrine And nocht monie zearis ago be zuinglius Scholars in Tigurin Caluins zour maisters werkis wer consecrat to the fyre Suay quhair ze say that ze do reuerence the congregagationis of the Lutherians and zuinglians as particular kirkis of Iesus Christ ze condamne zour awin kirk at the leist according to thair iugement as the synagoge of Sathan THE LETTER QVhairfoir Schir I exhort zou as I begouth to 〈◊〉 on this mater as deiplie as it becommeth â— Christiane man And quhâ—n ze haue sua done aduertise me of zour sentiment â–ª in the meane tyme I sal pray almichtie God be his grace to illuminat zour spreit to knaw in this mater the richt way and to gif zou fortitude and strenth quheÌ„ ze haue knowen itâ— to profes it sasar as salbe conuenient to zonr estare and saluatione Hauing na forther occasione of writing committis zou to the prâ—tectione of almichtie God writtin at Paris the sexâ— of December Be zour maist humble seruitour and brother Iames Tyrie THE REST OF SCHIR IOHNE knox ansuer AGainst this exhortatioÌ„ will we obiect nothing For oure ernest desyre is that men diligentlie considder what doctrine thay embrase what foundation and ground thair faith hes and finallie what way thay follow thinking thairbie to atteane to eternall felicitie For this carâ—les securitie that vniuersalâ—e may be espyed in men we daÌ„pned and euer hath daÌ„ned but this we feare not to affirme as befoir we haue written that the doctrine of the Papisticall kirk now many yeares by past â—ath bene all togidder corrupt that thair opinioun which thay call thair catholick faith hes no sure grouÌ„d within the word of god and that the way which thay for the most pairt haue followed westhe verray way of perditione to all such as witthout treu repentence departed this lif in that blindnes And muche moir shal be to all persones aÌ„d estates that now shall manteane those abominations â–ª becaus the licht is come'and hes sufficientlie declared the former darknes That man of syn is so manifestlie reueled that excuse of ignoraÌ„ce thair rested noÌ„ but a fearefull iudgemeÌ„t abydis all such that yet farther will follow his dampnable wayes THE REFVTATIOVN IT hes bene coÌ„mone to all fals prophetis sen the beginning of the kirk of God to haif coloured thair venome with sum honest denominatiouÌ„ for thay did maist cleirlie vnder staÌ„d gif thai had professit oppinlie thame selues to be siâ— men as thay war in deid thay wald haue bene destitute of all concurrence and audience Quhairfoir willing to cloâ—k thair impietie thay altogether allegit as ze do presentlie that thay professit onlie the pure and sincere word of God As to begin at Symon Magus quha callit him self the veray verteu of God Manicheus in lyk maner did call him self Apostle of God Marmetus affirmeth him to haue receaued his law out of the hand of God And laitlie luther and Caluin with thair accomplises dois maist arrogantlie vaÌ„t thame selues that all thair doctrine proceadis from the instinctione of the halie spreit Suay zeschaw cleirlie that ze do follow in this behalf the fuâ—stoppes of fals prophetis that has bene afoir zou quha euer without all probation as ze do presentlie did maist arrogantlie vsurpe to thame self that quhilk ze vsurp As quhair ze allege the man of sin to be reuelit in the seat of Rome it is fa far repugnant to the veritie that it is maist cleirlie and euidentlie prouen be the word of God and continuatioun of Pastoures of all agis the bischop of Rome to be the successour of Petir and pastour of the vniuersall kirk that na man quha wald nocht schaw utter ignorance conioyned with extâ—eme malice dar deny it Gif ze wald haue had ony authoritie or credit ze suld nocht haue spoken in sa wechtie ane mater without all probatioun as ze do euin as zour authoritie wer sufficient to persuade to all man all to be trew quhatsoeuer apperis to zour phantasticall brane Thairfoir quhomekill that euer zegloir in zour awin vanirie and foleschenes it is easie to euerie man quha will diligentlie inquire zour authoritie and vocatioun to the preching of the word the continuatione ad successioun 〈…〉 kirk of God bot that ze ar of this 〈…〉 quhilk is S.
wold we domaÌ„d of the writer of the letter if the age of Abrahames faith should haue bene measured from the errour of the multitude that past befoir him and if that the age of the kirk gadderit within his hous should haue bene called an aucht yeare auld kirk wheÌ„ that Abraham had so long obeyed God while that all â—he warld continewed in their Idolatrie we demaÌ„d we â—ay if their auld Idolatrie maid Abrahames faith to be â—ut a new found faith and if thair multitude and vuiâ—ersalitie hauing for thame antiquitie maid the kirk that was in Abrahames hous to be a new found kirk we suppone that men of iugemeÌ„t shall other wise proâ—unce and subscrine with ws that the faith of AbrahaÌ„ had the same antiquitie that the word had which he â—eleued Now plane it is that the word which he beleued was the self same word which God pronuÌ„ced vnto the woman in the gardine speaklug aganis the serpeÌ„t saing I shall put inimitie betuix the and the womaÌ„ betuix thy seid and hir seid that sead sall braik doun thy head and thou shall break douÌ„ his heale This promise we say â–ª being espetialie maid to AbrahaÌ„ in thase wordes in thy sead shall all â–ª the natiounis of the earth be blissed was the groÌ„ud of his faith lyk as that it wes the grouÌ„d of the faith of Adame A bell seth and of alâ— the faithfull befoir him so that hir ' â–ª faith wes no new faith bot was that same faith wiche had continued amonges Godis elect froÌ„ the beginning for trew faith may not be measured froÌ„ the errour of meÌ„ bot froÌ„ thâ— word and promise which the faithfull beleue Is thâ— word froÌ„ the beginning and the promise vndo wted theÌ„ must the faith that thairupoÌ„ is grounded not onliâ— be trew but alsuay of the same age and antiquitie thaâ— the word is And thairfoir wheÌ„ soeuer the Papistes anâ— we shall cum to reaknen of the age of oure faith wâ— doutnothing but that thair faith in mo principall poiâ—tis nor one or tuo shal be found verray Zoung and buâ— laitly inueÌ„ted in respect of that onlie trew faith whicâ— this day in the kirks of Scotland is professed And thâ— selfe same thing assirme we of oure kirk and of the Eâ—uangell preached within the same to wit that the Euâ—gell which of Godis mercy is reuealed vnto ws is noâ— forged be man but that it is the self same Euangelâ— which Iesus Christ taught be his awin mouth and thaâ— his apostlis at his commandement published vnto thâ— world And therefore we say that oure kirk is no neâ— found kirk as the wryter blaspheamously rayleth buâ— that it is a part of that holie kirk vninersall which 〈◊〉 gronded vpon the doctrine of the prophetes and Aâ—postlis haueing the same antiquitie that the kirk 〈◊〉 the Apostles hes as concerning doctrine prayers admâ—â—nistratioun of SacrameÌ„tis and all other thinges requâ—site to a particulare kirk But yet will the wryter of thâ— letter alledge that we beleue not as the moste part 〈◊〉 men haue beleued a thousand yeares and moir 〈◊〉 they beleued the Messe to be a sacrifice propitiatoriâ— for the synnes of the quick and dead the Pape to be the head of the kirk and Christes vicare in the erth the naturall body of Christ Iesus flesche bloode and bane to be in the sacrament of the alter after that the wordis of consecratioun wer prononced be a preast Super materia debita that the prayers of the leuing â–ª profite the departed and sic others as the Catholick faith of the Papistes haue concluded These articles will the wryter say we beleue not and therefore whou can it be denyed but that oure kirk is new found and the doctrine thairof is new we haue ansuered and yet we ansuer agane that whatsoeuer Papistes haue beleued befoir ws which hath no better ground than the determinatioun of thair owen counsall can nether preiudge oure faith grounded vpon Godis expressed word nether yet can proue oure kirk to be but a new found kirk â–ª for gif ane commoun errour and a superstitious worshipping of God receaued of a multitude should haue that strength that it should preuale against Godis â–ª simple trewth and against his worshipping prescâ—iwed in his word then had the propheit Helias bene into a miserable conditioun who being but one man opponed him self to the king to his counsall to his prophetes preastes and people and in plane wordes accused thame all of apostasie froÌ„ his God froÌ„ his trew worschipping and froÌ„ the obedieÌ„ce of law and planely coÌ„uicted thame to be Idolatoures becaus they had imbrafed a worshipping of God not coÌ„teyned in his word It is a woÌ„der that the king with his preastes and propheites excepted not against the propheit and said whow eaÌ„ that be Idolatrie which oure kings aÌ„d people sence the days of IeroboaÌ„ haue vsed and maÌ„teyned for Gods trew seruice Thou art but one maÌ„ aÌ„d we ar a multitude how caÌ„ it be that thow onlie should pleis God But no such thing find we obiected wnto the propheit But his requeast being but ane maÌ„ was obeyed which was that god him self should iudge betuix him aÌ„d thame as that he did be fyre froÌ„ the heaueÌ„ This priuiledge craue we to be granted to ws of the Papistes in oure dayes to wit that thay suffre god to iudge betuix oure religione and theirs what he approueth let it be approuen of bothe and what be him is not commandet nor be the Apostles of Iesus Câ—rist established and practised let it be of boith reiected and so shall we suddanelie aggre But if that will still cry that we ar schis matykes and Apostates becaus we refuse to defyle oure selues with their abhominationis we can nor but appeale froÌ„ their corrupt sentence to the vncorrupt iudge of whose fauoures we ar assuredly persuader in the point becaus he hath said follow not the multitude in eâ—il doing and becaus that we find kingis propheites and people befoir ws to haue done the self same thing in their days and therefore to â—aue bene approued of god whiche we in godis feare haue done in oure dayes so wit thay haue distroyed the monumentis of Idololatrie and haue repressed the same externally be power and force notwithstanding she antiquitie thereof and that great multitude adheared vnto it And this muche for the multitude and that wâ—ich the multitude moste commonlie beleueth Now to the further â—essonis of the writer He first tauntis and mockis ws and oure kirk calling it your inuisible kirk of â—cotland Secondlie he aâ—â—irmeth that the kirk whereof the Prophet speakes salbe manifest and visible through all the world And for his proue alledges the second chaptour of the propheit Isaias And last he concludes in thais wordes wherfore if ye can not shaw in what place of the world afoir thre hundretâ— yeare youre kirk was into â—t followeth of necessitie
that it is no kirk To thais heades we must ansuer in ordour and first we wil pray the writer in his nixt ansuer to signifie wnto ws why he calleth the kirk of Scotland inuisible seing that the grouÌ„d and the persones inhabitant within the same ar sâ—biect to the senses of all those that list to looke vpon theâ—e yea the doctrine taâ—ght vnto ws is so patent that the verray enemies them selues ar not forbiddeÌ„ to heare and to iudge of it And finally the aâ—ministratioun of the sacramentes within our kirkes are so publict that none iustly 〈◊〉 coÌ„pleane that thay ar either debarred froÌ„ hearing or froÌ„ sight And therefore howsoeuer it pleaseth the wryter to delite him self in his owen vanitie we feare not to affirme that the kirk of God within Scotland this day is as visible as euer it wes in Iernsalem after that Christ Iesus receaued the euangell yea we will forther affirme that the trew kirk of Iesus Christ is as visible yea and as beutifull in all her proper ornameÌ„tis this day within the realme of Scotland as euer sche was in Corinthus Galatia Philippi yea or yet in Rome it self what tyme that any of the Apostles rewled thame or that when they wer saluted be the Apostles in his epistles for kirkis And this for the first heade TE REFVTATIOVN OTheir ze haue calumniat my argumeÌ„t or ze heue nocht onderstand it for of the discours of my letter it is easie to euerie man to perceaue that my argument was this That thai quha afoir ane thowsand zeare wes acknawlegit for trew Christianis throw the haill warid professed the coÌ„trare religioun to that quhilk ze professe Sway gif ze had ansuerit to the propois ze aucht to haue coÌ„damned thame as followares of fals and pernicious doctrine Thairfore to omschew the difficultie of the mater ze say that the age of the kirk aucht nocht to be compted frome the tyme quhen it plesis God to reueal his word to ony natioun Quhilk albeit it be trew zet nocht withstanding geuand that the word may be of lait reâ—elit to ony particalare natioun it can nocht be of lait reuelit to the haill world Quhilk we affirme of zour doctrine becaus as the experience it self teachis it was onknawen immediatlie afoir ane hundreth zeare â–ª nocht only to the realme of Scotland bot alsua to the haill world Thairfore it can nocht be the word of God quhilk as it wes reuealit froÌ„ Christ sua sen him it hes euer bene conseruet in the warld And quhen euer it hes pleasit him to reueill it to ony natioun quhilk afoir wes ignorant he hes vsed thame as instrumentis thairof to quhome of befoir it wes reuealit sua that we aucht nocht to abyde ony new reuelatioun maid to Iohne Caluin or Schir Iohne knox bot to embrace that religâ—oun quhilk anis being reuealit and maid manifest to the warld hes according to the promeis of Christ be the assistance of the halie spreit euer bene conseruet in it lyk as it falbe conseruet in despite of Sathan and all his ministeris to the end of the warld Zet to cloik zour ignorance ze ar nocht aschamed to compare zow to Abraham and Helias and zour kirk to the kirk of God quhilk wes in thair tyme. Bot to the effect that na man be deceaued be sic vane persuasionis I will declare that nother ze may be compared onie way with thame or zour new inuenâ—ed kirk to that kirk quhilk that acknawlegit For as concerning Abrahame it is maist aggreable to the veritie that he did with all constance retene and profes that religioun quhen he receaued the circumcisioun of God in the quhilk a lang tyme preceidaÌ„d he had bene instructed be his predecessouris quhairin gif he had bene requerit he culd haue sufficientlie schawin continuatioun from the beginning of the warld to him and to thame be quhome he wes instructed Quhairfore gif zour proceding is be coincidaÌ„d with Abrahame we desyre zow to adduce sufficieÌ„t testimonieto proue that religion quhilk ze profes to haue bene autorised in all agis sen the tyme of Christ to zow or ellis be nocht so impudent to compare zow to Abrahame considdering it dothe nocht appeir that Christ hes had les prouideÌ„ce of the kirk sen se sched his maist pretious blude for it nor he hade in the days of Abrahame Bot perchance gif ze be nocht lyk Abrahame ze wil be lyk Helias for as Helias reprouit Achab together with the superstitioun quhilk he and the haill multitude did follow notwithstanding the lang continuatioun of the same to wit betuix the tyme of Hieroboam and that present tyme of Achab sua ze and zour prophetis dois reproue all thame quhasoeuer follouis the auld and Catholict Religioun Thairfoir we will discus quhether zour religioun or oures be mair conforme to that quhilk was professit be Helias And to be schort Helias did nocht induce ane new religioun and of befoir vnknawin to the haill warld bot professit that quhilk the synagoge of the Iewes had imbraced from the beginning and to that present tyme continuet suay Helias as said is of Abrahame culd haue schawin successioun of lawchtfull paustouris quha had euer professit his doctrine And thairfoir reprouit Achab becaus he had reiected the religioun embraced be the Synagoge and did follow ane maist abominable superstitioun of lait days institute be Hieroboam Albeid ze wald syle the redars eys euin as it had bene ane laÌ„g tyme betuix Achab and HieroboaÌ„ quhilk did nocht mekle exceid the spaice of fourtie zearis Bot gif ze had coÌ„sidderit diligentlie the historie of Helias and Achab ze micht haue thairby vnderstaÌ„d zow and the remaneÌ„t of zour prophetis to be iustlie coÌ„parit to the prophetis of Achab for as is coÌ„tenit in the third buke of the kingis HieroboaÌ„ did coÌ„stitute vnto him self teÌ„plis in the heichast places aÌ„d preistes of the coÌ„mouÌ„ people quhilk câ—Ì„trar to the coÌ„stitutiouÌ„ of the synagoge war nocht of the trybe of Leui. To quhome iustlie zour ministeris dothe correspond for as in the synagoge thay wer only lauchfull ministeris quha descenait of the tryâ—e of Leui suay in the new testameÌ„t thay ar onlie lauchfull ministeris quha be the ordour of preâ—sthâ—d has receaned sic power and authoritie lyke as we sall heirefter mair fullelie declair Quhairfoir it dothe necessarlie follow that ze ar the pristis of Baal haue and togidder with Hieroboam I mene Caluin sallin from the trew and vniuersall kirk â–ª to Idolatrie that is to zour phantasticall imaginations and dreamis fra the quhilk ze ar callit heretikes lyke as the Grik word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doith signifie electioun or chois becaus ze haue chosin to zour self ane religioun by the vniuersall consent of the haill warld and suay as S. Paul says
quha doth see Policarp the discipill of Iohne sayith that we auâ—ht dâ—w obedience to thais ministers in the kirk quha haue and thair successioun fra the apostolis ar gratiouslie indewed and adornet be God with the spreit of veritie conioynet with thair pre minent successioun Bot vtheruis quha do is decline fra the principall successioun to be haldin and reput as suspect not withstanding all thai can allege Tertullian also writis in this maner I desyre thair authoritie to be publiceit and schawin be vertew of the quhilk thai do ingyre thame selues in the kirk lat thame mak manifest the originall ground of thair kirk lat thame in lyk maner schaw furth ordinar successioun of thair cheif pastoures and bischoppis Epiphanius haue and all togidder reherset the cheif pastoures and bischoppis of the scit of Rome subionis thir wordis saing lat na man maruell that we do mak mâ—tioun in particular of euerie ane for be this the preeminent iurisdictioun of the kirk is maid manifest S. Hiero â—e saith I will disclois vnto zou that quhilk dothe inuartlie appear vnto me maist expedient to embrace that kirk quhilk being fundit be the apostolis dothe remane vnto this present hour And quhasoeuer dothe call thame selues Christianis noch taking thair name from Christ bot from sum other as he wald say Caluinistis or lutheriens it is out of all controuersie that thâ—â— do nocht mak ony pairt of the kirk of god bâ—t the verray sinagoge of the Antechrist S. Augustene in lykwâ—is â—aith the aggreable and vniuersall consent of diuers people and nations the authoritie foundit with miracles contine wit and nurischet with hoip and corroborat with cheritie doith retene me in the kirk as in lik maner the successâ—oun of pastouris begun at Petir to quhome Christ committit his flok ester his resurrectioun and coÌ„â—ine wit wiâ—hout interruptioun to this present Thairfoir it is nocht onlie thay quhome ze do call Iesuistis that affirmis ane continuall successioun of pastouris to be necessar in the kirk of God bot alsuay S. Paul him self and the haill ancient fatheris quha euer hes bene sen the beginning of the kirk and of it self it is maist cleir and euident For as the kâ—rk of God can nocht consist without sacrament is and preching of the word suay it can nocht consist without lauchfull ministers and coÌ„sequeÌ„etlie as the kirk caÌ„ nocht expire at na tyme suay it caÌ„ noch tâ—e destiâ—ute of pastouris of the quhilk the perpetuall successioun is necessarlie de ducit Thâ—irfoir ze moÌ„ appardouÌ„ ws gif we hâ—ueaÌ„d the authoritie of the apostolis and ancieÌ„t fatheris miliâ—aÌ„t part do esteme zou as fals prophetis And veralie knox quha at na tyme did acknawlage in his allegit kirk ony successioun of pastoures nor confidderit fra quhome his forget authoritie did proceid hes left verray litill esperance to his posteritie and vpspring that ony successioun suld continew ony space in it without ane suddane ruyne and vter exterminioun Quhilk apperis to me of maist singular probabilitie it being consuetit with darknes and suay with lang proces can nocht sustene the licht It is thairfoir maist expedient that this imaginat kirk receaue and embrace agane the former darknes within the quhilk it hes bene closed this thousand and fyuehundreth zeiris bypast with great peace and tranquillitie of the haill warld As quhair ze say that the apostolis did nocht requeir successioun folesche man is it nocht maist euidentlie knawen that the Christiane religioun at that tyme did tak the beginning to wit fra Christ and the Apostolis quhow culd it be possibill than euen at the originall point thairof to schaw ony successioun Gif ze had preuenit all otheris in teaching the Christiane religioun no man wald haue requer it successioun of zois bot considdering the Christian religioun and kirk of God hes bene foundet be the Apostolis and hes continewit formallie vnto this day ze ar astricted to schaw fra quhome ze haue ordourlie deducit zour doctrine and authoritie Quhilk for samekle as ze can nocht iustifie we may easalie collect that ze ar alluterlie separat from the kirk of God Thairfoir as apperis conuicted be zour conscience and the veritie it selue ze confes this zour ansuer rather to be ane scorne nor ane direct ansuer subionand that ze ar able to schau succesâ—ioun of pastouris in zour kirk Now lat the reidar considder this maist erronious and repugnant writer to him self quha laitlie in his promiss is hes maist starklie denyed ony ordinar successiouÌ„ of ministers to be requirit in ony maner of wais be Christ or his disciplis in the kirk of God now presentlie as inspyrit be sum new Apocalips or reuelatioun alleg â— him able to declair his doctrine procedit froÌ„ the apostolis be continuatioun of pastouris be resson he do is onlie profes that quhilk the apostlis professit Surelie gif his former ansuer according to his awin saingis wes rather ane skorne nor ane direct ansuer he mon appardoun me gif I eâ—â—eme this his vther ansuer no to be ane direct ansuer bot ane direct skorne becaus he do is vse that quhilk principallie consistis in coÌ„trouersie as ane sure and ondouted propositioâ—Ì„ for coÌ„firmatiouÌ„ of his opiniouÌ„ nocht declaraÌ„d as he wes cheiflie domaÌ„dit be quhat meanis he ressauit his doctrine fra the apostolis For gif he had receaued it be continual succissioun of lauthfull pastouris as he opperis to say he suld haue schawin as wes domaÌ„dit of him thair institutiouÌ„ and lineall descense vnto his days Quh â—irfoir it dothe clearlie appear that he hes brochs na ansuer that doth in ony ways appertene to the purpos It is thocht worthie of admiratiouÌ„ that the pastoures of his kirk hes coÌ„tinewed in all agis â—ocht leuaÌ„d any speciall memorie of thame to thair posteritie considdering thair maist erniflifull diligeÌ„ce in obseruatiouÌ„ of the coÌ„mandimentis of God and espetiallie of this precept incres and multiplie suay that nane dot hink him appased in his conscieÌ„ce onles he posseid tuay or thre wyues at the leist and to haue fâ—rther assurance in the day of iugemeÌ„t euin in the decrepit age aganis the law of nature bot according to thair enangell thai do ossociat to thanie sum faithfull sistâ—r of tender age to the essect that the haill wardl may be witnes that thai haue sparit na labouris for the setting furth of the euaÌ„gâ—ll and the multiplicatioun of the â—lectâ— And zit notwithstaâ—ding thairof during the space of ane thousand fyuâ— huÌ„dreth and fiftie zeris we can find na vpspring nor ony kind of generatioun of â—hime onles it be thay quhilk the godlie prâ—phetis of oure dais hes maist aboundaÌ„tlie brocht surth Heir I knaw nocht quhat thai caÌ„ ansuer onles thai say that thair generatioun
persuading him self to be verelie inspyred with the halie gaist Heirfoir seing Zou to haue certan propositionis as fundament and grâ—und of zour religioun quhairin ze do all consent and thairfray collect aÌ„d maist coÌ„trarious and repugnant conclusions it doith necessarlie follow zour ground and foirsaid propositionis quhairin ze do aggre to be maist erronious in respect of sure and ondoutet premissis the coÌ„clusioun mÌ„o follow of the lyk fo rs and strenth Quhairbie any man may easalie coÌ„sider zour clokit religioun and forgit inueÌ„tionis onles he be as ze alluterlie addicted to his a win found phantasies and friuolus imaginations or vther wais wors deprauat And to enter forther in the mater Carolstadius haueaÌ„d forsak in the catholik and Christiane religiouÌ„ and embraced the heresie of luther being no les ambitious and couatous of gloir nor his maister he culd nocht stand content vntill he had forget thait maist pernitious and abominabill errour quhilk ze do presentlie follow in the sacrament of the altar Now I wald domand quhat maruelous and singular zeall of religiouÌ„ and haelie scripture doith moue zow to affirme Carol stadius to be follow it rather than luther â–ª gif Carolstadius dothe allege him to teache the sincere word of god suay dois luther in lykmaner gif Carolstadius approuis him self to be ane extraordinar propheit in lykmaner lutharis wocatioun is extraodanr Ze will perchance say Carolstadius being forther illuminat hes mair fullelie vnderstand the scriptures nor luther gif ze in scotland do adhere to that opinioun the germans quha beleuis thame selues in no part inferiour to zow geuis the lyk prerogaetiue and perfectioun preeminent to luther Thairfoir we will fall in oure former questioun quhether gif in discrepans of religioun the decisioun suld be referrit to the germans or left to zow in scotland ze will perauentour cast in that the mater cummand amanges zow to ressoning â–ª micht be way of argument receaue the iust decisioun â—s it nocht maist notoriousâ—e knowen that dâ—ring the verie tyme of luther this mater wes deducet in câ—ntrouersie and earnestfullie ressonit the space of fourtene zearis without ony determinat senteÌ„ce aÌ„d efter luther his discipill uestphalus aganis zour maister Caluin did prosecute the same rather eik and the controuersie nor makand ony aggreable decisioun thairof Thairfoir gif ze beir ony great afectioun or feruent zeall to the veritie ze may easalie espy ane iust caus to repell and reiect sic pastouris quha being destitute of all ordinar power hes na vther grouÌ„d nor fundameÌ„t of thair religione bot thair owin brane we say thâ—n no les bauldlie nor treulie thaâ—t dois remane constantlie in the catholik kâ—rk that be resson of the ondouâ—ed ground and sure fundamentis of oure faith we all condescend in ane sentece nocht onlie presentlie in oure days bot in lyk maner acknawlegeing with the ancient fatheris quha be ane lang space hes precedâ—th ws that sincere and ondoutet kirk quhilk clâ—irlie we vnderstaÌ„d to be gouernâ—t and presâ—â—uet be the holie goist as ane stark pillar â–ª and sure groÌ„d of veritie firmelie aprouaÌ„d that quhilk the kâ—rk proponis to be beleuit and coÌ„damnand that quhilk it declaris to be contrar and repugnaÌ„t to the intergritie of the trew faith and religioun â—n all vther maters sa far as the kirk doithe nocht establis ony sentence in aâ—her of the partes reserues libertie to quhatsueuer persone to beleue frellie thairin as he will Quhair ze ansuer zour inioyned iurisdictioun of teching of the word of God to be limitat within the realme of scotland and nocht extendet to foronars I wald maist affectioâ—slie domand 〈◊〉 zow to discl is and oppin be quhais iniunctioun haue ze receauet thiâ— commandiment considering in the four euangellis non sic commandiment can be found Bot paraâ—eâ—tur ze will seik recurss to the fyst euaÌ„gell as ane coÌ„mouâ— place to the rest of zour doctrine â–ª The kirk câ—ld nochâ—n ony wâ—â—s inione the lyk precept to Zou espetialie it benig as ze say inuisible Bot suppois it had bene coÌ„maÌ„dit to zou zit zear obleist to profes no doctrine discrepant from the doctrine of the kirk than I say that of force ze mon affirme the opinionis of luther-quhilk in essentiall maters of religioun ar repugnaÌ„t to zou to be annullet and coÌ„damned as maist wicked heresies or els to condamnez our self Bot ze apper and lie dar nocht coÌ„descend in nane of thois sentences nother declarâ—nd thame as trew Christianis nor zit afirmaÌ„d thame as herety kis albeid thay with greatar libertie as appeares and mair frelie dothe call zou nocht onlie heretikis and fals prophetis bot alsuy ambitious and alluter lie deprauat Consider quhat luther dothe wreit agains Bucerus ane of zour factiouÌ„ thais miserable personis says he do nocht stand in ony sort coÌ„tent haueaÌ„d scatterit thair venenous doctrine in ane infinit nuÌ„ber of thair a win buikis onles thay infect the buikis of vtheris with the same And in ane vther epistoll exhortes the Marques of BaÌ„rdeburg to permit on na ways in his landis and Iurisdictioun sic as followis zour doctrine â–ª Vestphalus the disciple of luther says that sic as profesis zour religioun meriâ— is rather to be punished be the power and authoritie of the magistrat nor to be confutet be disputatioun or writing of buikis Considder in lykmaner quhat â—e'ancâ—hon dâ—ith rehers of Carostaldius quhâ— wes the first author of zour herosieâ— Carolstadiâ—â— sais he ane man cled with all inciuilitie and almaist weild withouting yne without letters zea euin without the coÌ„moun 〈◊〉 of nature alluterlie â—estitut of al humanitie did start wp and imbring this presens tumult and controuersie in quhome dois euidentlie regne all wicked operations tending to maist greuous impieti as quhair he hes embraced the verray doctrine of the Anabaeptistis Of the quhilk it is easalie to perceaue the great repugnance and â—oÌ„trarietie in essentiall maters of religiouÌ„ betuix zou and the rest of the prophetis quhilk ar rissin in thir maist miserabill days notwithstanding that ze haue all the lyk funâ— damentis of religioun the Lyk instinctioun of the halie gaist and the lyk extâ—aordinar vocatioun Bot ze allege in the primitiue hirk sindrie heresies to haue stertup â–ª as quhair Paul did resist vnto Peter And in lyk wais as the controuersie of religioun betuix Barnabas and S. Paul albeid no man thairfoir culd haue had ony iust caus to haue denudeth and separat him self from the kirk CoÌ„troueâ— sies ni dide may befall nithe kirk bot quhow oft soeuer thay happin the kirk at no tyme is destitute of â—ugis be quhome with all expeditioun thay may be decydet Quhilk we obserue to haue bene done maist vi gilantlie be the apostolis as quhen the controuersie tuitching the obseruatioun of the law
as lauchfull ministers gif the kirk at ony tyme had bene inuisible it followis necessarliâ— that the ministers quha dois immediatlie succeid thairefter becaus they haue nocht ressauit thir power and authoritie be the kirk considdering it wes as than inuisible be destitute of all authoritie of lauchfull pastoures suay that na man can be bound or obleist be the law of God to obey thame of the quhilk the extreme ruine and exterminione of the kirk dois necesserlie follow And to be schort I wald domand gif zour kirk this mony hundreth zearis hes followit and embraced that maner of wirschiping of God and administratione of sacramentis quhilk the catholick kirk or as ze call it the papisticall kirk hes followit or nocht Gif ze ansuer that it hes followit sic maner of wir schining of God as the Catholick kirk then I collect necessarlie that zour haill kirk wes composet of hypocritis that is of thame quha exterioâ— lie professit ane religione and in wartlie ane vther and suay it culd nocht be the kirk of God becaus in our beleif we say I beleue the catholick kirk Gif ze ansuer that zour kirk hes wirschiped God in ane vther maner that is as ze do now and follow it the lyk administratione of sacramentis as ze do than I collect necessarlie that it wes visible becaus it is nocht possible that in ane assemblie or congregatione of men thay be diuers maners of worschiping of God and of the administratione of SacrameÌ„tis onles the ane pairt be knawin to the vther suay of necessitie thay aucht bayth to be visible I pretermit that in all contrais quhair the name of Christ euer hes bene professit thair is historeis maist faythfullie contenand the beginning cours and continuall progres of the kirk euin vnto this present aige bot quhow ony historicall narratioun culd haue correspondit to ane inuisibll kirk I can nocht full alie perceaue As to the authoritie of the ancient fatheres pastoures councels or assembleis of Christian men as said is be ane vniuersall consent thay confirme this to be trew in safar that all the ministers of the world can nocht be able to produce ane in the contrar quha in ony aige hes bene estemit as ane lauchfull pastour of the kirk This is the trew citie collocat on the montan quhilk can nocht behid This is the bricht lanterne quhilk can nocht be put onder ane firlot this is the tabernacle of Christ collocat nocht in the darknes bot in the sone This is the hous of God in the quhilk magnisicens and halines or to be found euin to the end Lat zou nocht heirfoir sa gretumlie be abused in zour awin phantasticall imaginations as to beleue that quhilk is repugnant to sa manifest scriptures and cleir testimoneis of the maist ancient fathers and to conclude contrar to the vniuersall consent of the haill warld afoir zour zou Bot perchance Schir Iohne knox hes fum demonstratione or necessar argument be the quhilk he is mouit to say the kirk to be inuisible thairfore I thocht expedient to adduce his resson and motiue in that part we beleue says he the kirk to be catholick thairfoir it is inuisibill Thus is ane argument treulie maist subtile and strenthie be the quhilk Schir Iohne knox prouis necessarlie gif he prouis ony thing that his kirk is as zâ—t inuisible Becaus gif he wer domandit quhether gif he beleuis the Catholick kirk or nocht Gif he ansueris he beleuis nocht than he wantis the maist chief article of his beleif Gif he ansuer that he beleuis it than according to his argument it followis necessarlie that it is as zit inuisible Thairfoir he is constranit to grant that of the forsaid article of the faith it can be naways prouen the kirk at ony tyme to be inuisible For quhen the apostoles authoriset and setfurth thais articles thay did acknawlege the kirk Bot gif Schir Iohne knox had bene in thais days be this argument he wald haue necessarlie collected the contrar euin aganis the apostolis thame selues Bot to proceid I will declair the ground quhairupon zour ignorance is foundet We beleif the Catholick kirk and neuertheles we see the pastouris of it we se the externall administratioun of the sacramentis we see the outwart signes and ceremoneis of religioun zit to acknawlege thame quha vsis sie exercise of religione to be the trew kirk of God and gouernit be his halie spreit it is necessare we haue fayth suay at all tyme we beleue the halie and Catholick kirk nocht obstant all exteriour appareill quhilk is obiected to oure senses As for exemple the heretikes seis euidentlie the pastourâ— quhairof the Catholick kirk consistes bot in respect altogether thay inlaik the verteu of faith beleuis it nocht to be the trew kirk thairfoir necessarlie fayth is requeseit to beleue the kirk euin quhen it is maist visible Nor zit as ze do maist freuolie and falslie affirme Thomas beleued that quhilk he saw bot that quhilk he saw nocht he saw Christ as concerning his humane nature bot be faith he beleued him to be God Quhairfoir it is manisest that zour argument adduced to preif the inuisibilie of the kirk is vane and of nastrenth Quhair ze conclude the kirk of God to tak the wingis of ane Egle â–ª and flee in the desert ze cleirlie declair zour self ane fals propheit in respect that Christ hes commandit ws expreslie to seâ—k him in his kirk and hes na les expreslie forbiddin to seik him in the desert Thairfoir his kirk can nocht be in the desert Bot grant and to zou that it had bene in the desert ze suld haue schawin at mair lenth quhow lang thair it hade remanit and maist cheiflie of all â—old haue declarit be quhome as principall instrumeÌ„tâ—â— it had bene brocht furth of the desert For as to ws we haue sene nane of thame quhome ze say to haue bene in the desert bot ane forloppen companie of monkis and freris nocht out of the desert bot of the closter to embrace the libertie of zour euangell suay I feir grethumlee that in quhatsumeuer desert zour kirk wes afoir zou it do as zit thair in remane Thus I am constranit to say becaus thair is na thing in the quhilk ze vant mair nor that Christ hes reseruet to him selfe mony thousandis quha hes nocht bowit thair knie to Baal As to zou all considdering ze haue embraced samtyme our religioun gif it be fals ze haue all bowit zour knies to Baal thairfoir of necessitie ze mon all pas to the desert to serce and inquyre thame quhâ—me Christ hes reserued to him self and quha hes nocht bowit as zit thair knies to Baal Forther gif zour kirk afoir Iohne Caluin wes in the desert and