trew kirk Bot gif ze wald affirme the halines of the kirk to confist in the dew and lauchfull administratioun of the sacramentis and coÌ„digne professione of the faith as ze appeir to allege â–ª ze micht alsuay thairby perfytlie vnderst and that it is in Lykmaner obscuir and ane ondecydet controuersie For all heretâ—kes hes continuallie vnto this present hour vsurped that as ane taikin and note for approbatioun of thair kirk As to the notis and taikines of tho trew kirk thay suld be sua appropriat to it that thay may nocht be vsurpet be fals propheites be onie meanis as that the kirk is vniuersall and that it hes continewall successioun of pastoures Quhilk tuay markis did neuer as zet aggrie to onie assemblie or congregatioun of heretikes Becaus that all heretikes hes decayet from the trew kirk suay thair sinagoge at all tyme culd nocht be vniuersall and be that same resson thay culd neuer be albe to schaw contineuatioun of thair pastoures Bot did euer gadder to thame selfis ane ordour of ministeris without onie lauchfull beginning as testifeis S. Augustin in his questionis of the auld and new testament saing quhasoeuer hathe collected thame selfis ane seit nocht in tke kirk of God we affirme it to be the cheir of pestilence In respect thay do cummer and molest the ondouted ordour begun at Petir and be continuall successioun of pastoures deducet vnto this present hour making to thame selfes ane ordour without beginning and ane bodie without ane head Quhairfoir in respect thais infallible and suir notes of the kirk of God can nocht be no meanes corespond to zour sinagoge it is maist notoriouflie knawin that ze and the remanant of zour propheites ar alluterlie separat froÌ„ the trew kirk zet pretermittaÌ„d that of fiftie sectes quhilkis dois regne this day euerie ane of thame dois attribuit to thame selfe the rycht administratioun of the sacramentis and the confessioun of faith and beleues as ze do that thay teche na thing bot the sinceir word of God To preif that this mark dois on na way conuein to zour kirk for the present I will wse bot ane aryument The richt administratioun of ye sacramentis and the confessioun of faith or onlie notes of the visible kirk zour kirk afoir Iohne caluin was inuisible as ze coÌ„fesse all reddie Thâ—irfoir it culd nocht be knawin be the formar notes and consequentlie the kirk of God hes bene destitute this monie kuÌ„dreth zeiris of hir maist certane and infallible markes quhilk is ane great blasphemie As quhain ze say that it wilbie verray hard to me and to all thame quhome ze call Iesuistis to preif that the Romane kirk onlie is halie it is nawais hard bot verray easie Becaus that the halines of the kirk is suay coÌ„tonet with the forsaid noâ—es that is with the vniuersalitie and lauchfull suceession of pastouris that it can on na ways be separat Thairfoir considdering that amangis all congregationis quha does profes the name of Christ thai onlie quha dois adheir to the Romane kirk can be able to schaw sic successioun with vniuersalitie it followis of necessitie that â—rew halines do is onlie appertein to thame And as Zour sinagoge is destitute of the formar notis sua of necessitie it is destitute of all halines Bot Schir Iohne knox to seduce the semple people do is argument sua as gif the halines of the kirk culd be separat fra the vniuersalitie thairof and the lauchfull succession of Paustouris quhilk is maist fals erronius and repugnant to all scriptures For the Apostoles did conione thais â—uay notes together I beleif the halie catholick kirk Becaus the kirk of God as it is halie sua it is caeholick or vniuersall And onles Schir Iohne knox proué his kirk to be catholick it is impossible that it be halie THE REST OF SCHIR IOHNE knox ansuer BOt now that the vanitie of his argument may the moir euidentlie appeare we will in as few wordis as we can examine the mynd of the propheit Sic as diligeÌ„tly markis the scope of the propheit Isaias sais cleirlie that from the 40. chap. of his prophecie to the end of the same he traueillis principally to coÌ„fort IerusaleÌ„ and the natioun of the lewis whose miserable distructioun and fearefull captiuttie he foresaw in spreit Pronunced the same in his publict sermonis and left the memoâ—riall and on douted register their of to the posteritie that was to follow and was to be partakeris of all the plaigues that wer befoir spoken And least that they in the myddis of you calamitie suld haif disparit of any delyuerance from the same 40. chap back we say that the propheit as the messinger of Godis mercy pronounced to Ierusalem to mont syon and to the afflicted Iewis delyuerance from captiuitie the protectioÌ„ of God to be their defence the distruction of Babylone and of all their enemies the cumming of the Messias promysed wnto them the felicitie of his kingdome the vocatione of the Gentiles and finally the promyses flowing from mercy that he had maid vnto them to continew for euer And among thir manyfold promysis this was one the kingdome and the natioun that sall not serue thee sall perishe Now glaâ—dly wald we learne of the wryter to what realme to what natione to what prouince or citie will he appoint ws that thairin we may serue Iesus Christ and his immaculate spous the kirk to the end that we shall not perishe if he will name Rome and the kirk theirof then must we demand two thinges the former what become of all the faithfull the space of a thousand yeares that flowed betuix the making of the former promyses and the dayis of the Apostilis what tyme the Euangell began publictly to be offered wnto the Gentiles All whiche tyme Rome was nothing bot a den of Idolatrie we think he will nocht say that the faithfull perished and we ar bauld to say that the faithfull serued not Rome nather yet the kirk contenit thairin all that tyme this is the first whereof we wold be resolued The second is that if the wryter will alledge that during all the tyme the promise foirsaid apperteaned to IerusaleÌ„ and wnto mont Syon but that after that the Euangell was receaued of the Gentiles the promise which befoir was maid te Ierusalem was transfered wnto Rome If so be we pray the wryter that efter he hes consulted with the fynest Papistis be they Iesuites or be thay otheris that he will shaw wuto ws where we shall find the resignâ—tioun and the asseurance theirof we clearlie read the promis maid to Ierusalem and wnto moÌ„t syon we find that the euangell was there preachet in dispyte of Sathan we find that from thence Peter and I hone wer send to samarea and therefter the euangell was planted amonges the gentilles we findfarher
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
ane bricht mirrour to vtheris in the veritie as being constitute in sic preeminence and prerogatiue aboue the rest quhair thay culd nocht at ony tyme be onknawen and thairfoir he dois call thame the licht of the warld Quhilk wordes in respect thay ar iustlie referret to the pastours we do coÌ„sequentlie imbring that the pastours being knaweÌ„ the kirk necessarlie man be visible and as the licht can nocht be in the darknes suay the pastours of the kirk can nocht be inuisible He testifies alsuay that na man doth licht ane lanterne putting it vnder ane firlot bot in ane chaÌ„dler to the effect the haill hous may haue licht suay gif the euangell of Christ be the lanterne be verteu of the quhilk the haill warld is illuminat gif the kirk this mony hundreth zeris hath remanit inuisible Christ hath collocat his euangell vnder ane firlot quhik to allege is ane maist abhominable impietie and repugnanâ— to Christ him self He saith alsuay gif ony man offend zou accuse him to the kirk than he supposed his kirk necessarlie to be visible And as this precept and comand of Christ can nocht expyre afoir the end of the warld suay euer to the end of the warld his kirk mon be visible Moreower in the fundatioun and beilding of it he certifies ws that on naways it salbe suppressed or ourcuÌ„ be ony maner of tribulatiouÌ„ or persecution quhik the experieÌ„ce it self dois maist fullelie declair for in the greuous and horribill persecutionis of nero Domitianus Decius Diocletianus and the rest his kirk nocht onlie wes nocht obscured or in ony way inuisible but be the contrar mair declarie and publised to the warld in safar that Diocletianus and Maximinianus throch desperatioun that thay culd nocht exterminat and abolisse the name of Christ deposit thair empyris suay that we may iustlie affirme with al christiane men that hes bene afoir ws Sanguis martyrum semen ecclesiae Sathan zonr maister be this assault perceaue and him self of les strenth nor that he culd euert the hous of God did excogitatat ane vther assault na les dangerous and heuy to the pure flock of Christ that becaus he culd nocht bring thamefra the professioune of the name of Christ to maist abhominable Idolatrie he did call vp to him self sum extraordinar prophetis lik zou quha in deid wer alluterlie separat frome Christ bot in externall apparence apperit to be Christianis to the effect that mair easalie the pure and simpill people vnder the pretext of the name of Christ micht be seduced Sic extraordinar prophetis hes bene callit heretikis as we do call zou for the present bot the hous of God is sa weill beilded and vpon ane sa firme and sure ground that this assalt of Sathan quhou dangerous that euer it be may na mair nor the former assault For as testifies Sainct Paul heresies ar permitit to the effect that thay quha ar prouin be maid manifest as he wald say that be heresies the kirk is mair illustrat and the veritie is mair tryet and notoriouslie declaret vnto the warld Quhilk in lykmaner is confirmit be be experience of all agis To begin at Symon Mag 〈◊〉 to Martin Luther and Iohne Caluin And in dide we may loue and glorifie God that for correctioun of his kirk he hes permittit sic heresies as we sec to ryse in our days for nocht onlie be thame the Catholick kirk is on na ways ourcum nor the veritie obscured that it is maid mair cleir and euident nor euer it wes afoir For as to the multitude of Christiane men it is gretumlie incressed sen Luther begouth to preche his fist Euangell as concerning doctrine and eruditioun alsueill in scripturis as in histories antiquittes and all kynd of writtars It is sa flurish â–ª and in the Catholick kirk for the present that gif we wald compair thir days with thais in the quhilkis Luther begouth for ane that wes ony way lernit we ar able to produce ane thou sand As to correctioun of maners to pretermit ane iâ—finet numbre of thame quha from thair Idolatrie ar conuertit to the faish of Christ in sindrie cuntrais quhair the name of Christ wes nocht afoir acknawlegit we see sic reformatioun of all kynd of estait that we haue greit occasioun to loue and glorifie God of his benefites As concerning the religioun now professit be the Catholick kirk it is satryed be deductioun of all agis histories vritters to be that same self religioun quhik euer hes bene embraced be Christian men sen thay begouth that na man quha is nocht alluterlie reprobat or blindit in his awin fantasies dar deny it Suay we may easalie perceaue that the force and strenth of Sathan sall neuer be able to ourthraw the hous of God nor his ministeris the lauchfull pastouris of the kirk Quhairthrou it is maist cleir that the kirk of God lyk as it wes visible quhen it wes foundet be Christ and be his Apostolis suay in dispyte of Sathan and all his accoÌ„plesis quhou greâ—t that euer thair vproir or thundering be sall romane visible to the end of the warld and the spous of Crist sall euer be able to sing the triumphand and glorius sang of the quhilk Dauid makis mentioun in hir persone Saepe expugnauerunt me a iuuentute mea etenim non potuerunt mihi Thairfoir the halie and glorious Doctour Chrysostome says that it is easier the sone to be priuat and destitute of licht nor the kirk to be onywais obscurit S. Augustene alsuay quha euer says he dois noâ—ht see the kirk he is blind And in ane vth râ—place the propheitis says he hes spoken â—air cleirlie of the kirk nor of Christ becaus thai knew be the spreit of Prophecie that amangis thame quhasuld profes the name of Christ â–ª thair wes to be mony controuerseis of the kirk and for that caus that na man suld be begylit in sa wechtie a mater thai did speik sa cleirlie of it â–ª And albeid the prophetis had nocht forspoken sa euidentlie that the kirk at all tyme suld be visible nor zit Christ him self nor his apostolis had left sa certaâ—e and â—ndoubted testimony thairof nocht withstanding the kirk of it selfis of sic nature that it is nocht possible that it be ordourlie contine wit and conseruit onles it be in all agis visible First becaus it is requisit to the conseruatioun of the kirk considdering it is composed of mortall men that sum men quha did nocht of befoir appertene vnto it adione thame thairto than I domand quhow can it be possible that in all age thair be sum quha do adione thame to the kirk onles in all age it be visible More ower it is requisit in lykmamer that the pastours of the kirk haue sum power and ordour be the quhilk thay may be acknawlegit
be verteis of zour awin iugement ze ar condemned be resson as interpretis Tertullian ze haue electâ—d and chosin that wnto zou on the quhilk zour condemnatioun dothe iustlie follow quhairfore ze mister nocht to call God so oft to witnes quha has all reddy pronunced his sentence aganis zou to be haldin as ane ethniâ—k and publican in respect ze do nocht Obey his kirk â–ª For as testifies Cipriane â–ª he sall nocht in ony sort haue God to his father quha refuset the kirk to hâ—s mother and quhâ— is nocht ane membre of the bodie of Christ can nocht be quikned â—e his spreit THE REST OF SCHIR Iohne knox ansuer THe ansner to the secund can nocht be so schort for his assertioun aggâ—eis so lytle with the place of the Propheit that we 〈◊〉 in dout whether he has trauelled to vnderstand the mynd of the propheit His assertion is this Of the kirk whereof the propheit speaketh it is said be him in the secuÌ„d chap that it shal be manifest and visible through all the world The wordes of the propheit at these It shal be in the last dayes that the montane of the hous of the lord shal be prepared in the top of the montanis and shal be exalted aboue the hilles and all nationes sall flow vnto it And many people shall go and say cum let ws go vp vnto the montane of the lord to the hous of the God of Iacob and he will reache ws his wayes and we will walk in his pathes For the law shall go furth of Syon and the word of the lord from Hierusalem and he shall iudge among the nationes and rebuke many people c. In thais wordis of the propheit we find no such thing as the kirk shal be manifest and visible through all the world we acknawledge a promise of glade thinges to cum to be ioyned to Hierusalem and vnto mont â—yon after the miserable distructioun of the same we find the tyme appointed to wit the last dayes But that the promise may be better tryed we must â—now of the wryter when these last dayis began and quhen thay shal be compleit We must further know if there be any one certane place appointed â–ª in the which it is said that the kirk of God shal be visible â–ª and manifest in all ages These tuo heades being considdered it shal be moir easie to iudge of the assertioun of the wryter and whou it aggreis with the mynd of the propheit And first we think that the wryter wil nocht deny but the last dayes whereof the propheit speakes begaÌ„ long befoir that euer the Euangell of Iesus Christ wes knowen or publictlie receaued in Rome to wit at the appearing of Iesus Christ in the fleshe when that â—e reueled vnto the world the hole will of his father For so ar we taught be the apostle sayng God in auld tymes spak vnto oure fatheres in diuers maners be the pro hetes in the last dayes he hath spoken to ws be his sone c. and the Apostle Peter in that his most notable sermone made to Ierusalem the day of Penthecost affiâ—es that the prophesie of Ioell maid as concerning the pouring furth of Godes graces vpon all fleshe in the last dayes wes euen then compleit quhen that the holie spreit discended doun vpon those that beleued So then we haue gotten the last dayes to haue begun with Iesus Christ who is the glorie of the secund temple when think we that thay ended If the wryter wil say â— when Rome receaued the Euangel then wes the accomplishement of the last days As men iustly may dout thairof so will the apostle planelie deny it saying the spreit speaketh euideÌ„tlie that in the last tymes some shall depart froÌ„ the faith c. Wherof we may gadder that the Apostle appointeth the last tymes to continew longer then that the Euangell was ones publictly preached ro wit till that meÌ„â—hould begin to sall from the faith and giue airis to the doctrine of deuilles Yea if we will searche the scriptures we shall find that the last dayes continew from the first appearing of Iesus Christ in fleshe vnto his last returning vnto iudgement So that the last dayes do not onely include the first publicatioun of the Euangell but also the defectioun from it yea and the restitutioun of it agane vnto the world be the brightnes wherof that man of sin should be reuealed and distroied wherof we conclude that if the last dayes do yet continew wherof the prophet maketh mentioun the thinges promised to be performed in theme are not yet alltogether compleit but ar in thare progres and shall so procead till that all be finished that is for spoken be the holie prophetes and Apostles of Iesus Christ. And so may Iesus Christ this day be working in Scotland â–ª albeit that Papistes rage against his Euangell as in thase dayes he wroght in Hierusalem when the preastes and the hole visible â—kirk for the most part raged against the same But now to the secund head we wald knaw if the wrytar can appoint vnto ws any one certane place whair this montane of God is promysed to Remane manifestlie and visible For this we mak knowen to the hole world that for the lufe we beare to the building and reparing of Goddes holie hous we haue endangered lyfe and â— all thinges temporall And theirfoir if the writter can appoint wnto ws a certane place wherunto God hes maid â— promise we shall euerie one exhort an other with all diligence to go vp tharuÌ„to But if he can appoint none haueing greater assurance be Godes mouth more then an other then will we cheritabillie desyre him to desist from taunting and mockage of so notable workes of God as he of late yeares hes shawen in mo realmes thaÌ„ one Oure maister Christ Iesus apointes ws to no one certane place where that we shal be assured of his presens but reather forbidding the obseruatioun of all places he sendes ws to his owen spirituall presence saying wheresoeuer two or thrie are gathered in my name there am I in the middest of thame And in ane other place behold I am with zow to the end of the world we being grouÌ„ded vpon these promyses haue good hope through Iesus Christ that in oureâ— congregationis we haue the fauorable presence of Iesus Christ asweill in his word as in his holy sacramentes For in his name alone conuene we be him alone we call vpon God oure father and beâ— him alone we ar assured through the power of his holie spreit to obtene oure requeâ—stis maid according to his will we wonder greatlie that the wryter considderis not the promise of the propheit â—sâ— that all nationis shall cum to that holie montane we ar a natione how abiect that euer we appeare why then will the wryter deny wnto ws fre passage to the
hous of the lord seing that the terme of the last dayes is not yet expyred and seing that we desire to be taught in the wayes of the lord and to walk in his pathes yea seing that thousandes in Scotland refuses not to be rebuked of the lord and to suffer him to iudge amanges ws If the wryter will say becaus we will not acknawlege Rome to be the mother of all vther kirkes we ansuer as of befoir let ws hear the commandement of our God charging ws so to do and oure obedience shall not be long craued For we ar most willing to obey oure mother prouiding that she shâ—w the ondouted signes of a naturall mother But an vsurped tytle without farther assurance we dar not admit And this for his assertioun and for the mynd of the Propheit THE REFVTATION THe probatioun quhilk I vsed in my letter to proue the kirk to be visible was becaus Isaias testifies that the hous of Iacob salbe builded vpon the top of ane montane of the quhilk wordes I collect that it suld be visible Schir Iohne knox ansueris that he perceaues nocht quhow that may be collected of the wordes of Isaias Becaus he spekes onlie of glaid thinges promised to Ierusalem and mont Syon In the quhilk ansuer he declares no thing bot his a wen blindnes For the Propheit testifies that the hous of Iacob be the quhilk the kirk auâ—ht to be vnderstand salbe builded vpon the top of ane montane Christ in his Euangell says that ane cittâ—e builded vpon ane montane can nâ—cht be hid of the quhilk it followis necessarlie that his kirk caÌ„ nocht be hid and consequentlie it must be visible Suay other Isaias be that Metaphore schawis the kirk to be visible and manifest or ellis it seruts to no thing at all quhilk is ane blasphemie The wordes that followes dois conferme this so cleirlie that no man onles he be blind can ony way dout thairof Mony people says he sall flow to the hous of Iacob to that effect that thay may be taught the wayes of the lord quhow is it possible that thay flow to the kirk onles it be visible and manifest or quhow is it possible that thay be taught the wayes of the lord onles thay acknaulege thois be quhome thay ar to be instructed Suay gif Schir Iohne had put on his specticles he micht haue sene easalie that Isaias dois testifie in thais wordes the kirk to be visible I pretermit the Grik text quhilk ever all maist S. Paul vsed in his citations and euer hes bene in great authoritie is so cleir for me that it caÌ„ na way be thrawin to ane vther sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the montane of the lord salbe manifest Suay dois the ancient fatheres euer allmaistreid this prophecieâ—as Tertullian Cypriane Augustene and the rest Thairfore as apperis nochâ— content of his first ansuer he propones to vse ane vther that is that the prophecie of Isaias is nocht as zet compleit bot in the progres Quhilk maner of ansuering hes euer bene comoun to all fals prophetis Gif this prophecie be nocht compleit I wald demand at his ministers quhether gif the hous of â—acob wes in the top of the montane quhen the Apostlis and disciplis of christ prechit his Euangell all maist throuch the haill warld quhether gif than mony people did flow vnto the montane of the lord qnhether gif than the montane of the quhilk Daniel makis mentioun did occupie the hail erth quhether gif than christ receaued the inheritance promised to him be his father eternall I beleue quhousoeuer thay be impudent thay dar nocht deny the premissis Than I collect necessarlie that lang afoir Iohne Caluin or Iohne knox the prophecie of Isaias was furthfilled and the hous of Iocob was in the top of ane montane that is visible and manifest to the warld suay it salbe visible and manifest nocht onlie for ane hundreth zear or two bot for euer as testifies the for said propheit the zeties of the kirk salbe euer patent day and nycht and so according to Schir Iohne knox awin interpretatioun be the letter letter days we vnderstand the hail tyme quhilk is betuix the publicatioun of the Euangell and the day of iugement during the quhilk the hous of Iacob salbe in the top of the montane Zet he will nocht be sati fiet onles we schaw him the place in the quhilk the montane of the lord remanis Thairfoir he speris at ws quhair is this montane Daniel ansueris that it hes occupeit the hail erth Zet Schir Iohne knox is so blind that he dois nocht se it The scriptures teches ws that the inheritance and kingdome of Christ quhilk is his kirk salbe euer spred through ane greit part of the warld and mair ample and magnificent nor euer wes ony kingdome afoir him in the quhilk his name â—uld be louit and glorifiet for euer to the quhilk the kinges and princes of ye erth suld serue that it is ane greit marueill that euer ony man suld be so impudent to say that Christ hes bene priuat of his kingdome and inheritance this mony hundreth Zearis and that Sathan hes possessed the hoill warld all kingdomis prouinces cities or that Christis kingdome hes bene alluterlie inuisible and onknowen to the world Zet totâ—e effect that Schir Iohne knox nor his ministers haue na excuÌ„se nor pretence of ignorance in the day of iugement I will ansuer directâ—ie to his domaÌ„d that the montane of the lord is in france SpaÌ„ze Italie Germanie Pole and sindrie vâ—heris partis of Europ and in innumerable cuntreis of inde batth OrieÌ„tall and Occidentall and nocht allâ—terlie expirit in ingland and Scâ—â—land Suay that his kingdome is mair ample for the â—resent nor euer wes the empyre of the Grâ—kâ—s or Romanis Bâ—t I feir gretumly that his ministers ansuer as the Donatistis dit to S. Augustene quhen the montane of the lord says he is schawin to thame thay say it is nocht to montane of the lord thai ar so blindit with thair a win phantasies becaus Schir Iohne will acknowlegeno place quhair this moÌ„tane suld be bot will onlie that we haue recours to the spirituall presence of Christ quhilk is expreslie aganis Isaias quhae sais that mony people sall flow vnto this montane quhilk in na ways thay culd do onles thay did acknawlege sum certane place quhair it suld be and repugnant to Christ him self quhair he sais Gif thy brother offend the accuse him to the kirk we can mak nae accusatioun to the kirk onles we acknawlege in quhat place it is Of the quhilk is it appearis euidentlie to be ane greit blasphemie quhilk Schir Iohne knox affirmes that Christ appâ—intes na certane place to ws bot be the cotrar forbiddâ—s all obseruatioun of places Zet
Paul or ony vther Apostle as is betuix ane Asse and anelyon or to vse the similitude mair propre to oure propois as is betuix ane wolf and ane trew pastour Quhairfoir I besâ—ik the gude reader to call to rememberance the admonitioun of oure Maistre Christ saing Be war with thame that eumis to zoâ— in seheip skinnis for thay ar in wartlie wolfes And that his Apostle sayis fals prophetis ar subtile war kmâ—n and transformes thame selues in persones of the Apostles of Christ. Quhilk is no thing maruelous in â—espect that Sathan transformes him self into ane angell of â—cht For gif euill appereth without ony apperance of gude thair is no maÌ„ bot incontinent wald refuse it euin as all men abhorris ane euill spreit without he be couered with the forme of ane angell And thairfoir euin as Sathan him self quhen he will deceane apperis nocht in his awin forme bot in the forme other of ane gude angell or than of sum-man of authoritie euin in lyk naner fal prophetis heretikis and sâ—ducears of the people quhilk is ar the ministers of sathan apperis neuer in thur awin liknes nor similitude bot couerâ—d with the scriptures in thair wordes and speaking or sum othâ—r externe liknes of the Apostolis and trew seruandis of God And as euerie ane of thame is the mâ—ir wicked or author of ane doctrine maist far from the veritie suay is he in his behalf mair craftie to couer him self with sic ane mantill and thairby maist impudent to vsurp it that nawa is appertenis to him we knaw weill that the Apostolis espetialie S. Petir and Paul vsit sic titles but for certane causes and of gude richt lyk alsuay as â—fter thair days sum doctours of the Catholik kirk bot with greit humilitie and modestie and verray seindill suay that in S. Augustenis epistolis it is neuer found bot anis And the Papis callis thame bot seruandâ—s of the seruaÌ„dis of God Be the coÌ„trar all heretikis almaist of all tymes hes vsur ped impudentlie the titles of the Aposteles Suay did Manes as testefies S. Augusten author and beginner of the Manicheans superstitioun suay hes done all the fals doctouris of oure dayes Heirfoir gude Reader 〈…〉 the for the affection and zeall thou hes to thy awin saluation quhair euir thou sall heir or read sic vantouris nocht to trow hastclie that thairbâ—e other tâ—ay be lyon or scheip quhobeit thay weare thair skinnes for in veritie it is great barnelines to be sa hastelse seducit and begylit especiallic in ane mater of sa greit importance And the Apostle deith admonis ws to be barnes in malice bot nocht in wit To this heâ—d apperteanis also quhilk he writtis that his followars of Edinburgh sufferit litill les calamitre for his departing thaÌ„ did the faithfull efter the persecutioune of S. Stephan For wnto he proue that he defendes that same caus quhilk S. Stephan did defâ—nd and tholit deith for he will neuer caus me to beleue nor grant that other his followars of Edinburgh be lyk the faithfull of Hâ—erusâ—lem or thair calamities quhilk thay sâ—steâ—â—â— throch his doparting lyk to the afflictiâ—n of the faithfull of Hierusalem efter the death of Stephan Zit dois he mocht stand in ony way coâ—tent hâ—ueand cled and habilzicth him self with the manâ—ell of the Apostles and haueand also comparit his affliction and persecusion to the persecution of S. Stephane onles moreeuer he declair him self indewed with the spreit of propheâ—re in thir wordes The Romane Antochrist salbe destro yet in dispyte of all thois yat labour in the coÌ„trare In the quhilk he dois follow the futstoppis of his forfather Martin luther quha afoir his death desyred this verse to be put on his greaf Pestis eram viuus moriens tua mors ero Papa In veritie he was ane pest quhen he leuit nocht onlie becaus he said suay bot becaus it wes suay in dide be all mennis iugement that knew him weill suay it wes nothiÌ„g difficill to him to speâ—k prophecie of that quhilk wes passtt in the sichâ— of all men bot quhen he com to schâ—w the thing that wes to cum the spreit of prophecie falit him For quhat euer the Deuill be the ministrâ—e of Liâ—ther persuadit to the cuntray of Almaniâ— in his lyf it hes had bot litill succes efter his death suay that thair is few cuntrais presentlie in Almanâ—e quhilkis retenis nocht in sum part the Catholick â–ª eligioun quhilk the kirk of Rome professis and ane greit part of thame quha wes seducâ—d be him hes verray greit desyre to returne to the Catholick kirk alheâ—â— thay be impeschâ—t be warldlie impedimentis alluâ—erlie contrar to the trew faith and â—eligioâ—n according to the word of Christ quhilk he spak lang â—yme ago Quomodo potestis credere qui gloriam queritis abinuicem Suay we may hoâ—p thaâ— this prophecte of Sr. Iohne knox sall cum to the same effect be schort proces of tyme. As concerning his forme and maner of ansuering quhilk â—e vses in all his discurs I may assure the in feu wordes that he neuer ansueris to that quhilk was demandit of him bot euer seikand refugis and bygets castis in mony other maters by it quhilk is in question to distrack the readars intentioun and spreit that he neuer perceaue it quhilk is in controuersie nor quhous laulie he ansuer is thairto Moirower agains all law of gude resoning he dois euer bring for probatioun that quhilk is in qurstione as quhair he will proue that he hes the trew kirk he vsis this ordinalie for ane probation Vve haif the trevv kirk says he becaus Vve ar assurit to be mantenit be God and that Vve ar gadderit in his name Now all man may se that the question betuix him and ws is quhether thay be gadderit and mantenit be God or noâ—ht In 〈◊〉 maner quhou oft that euer he callis the Pape the Romane Antechrist or the Messe Idolatrie he fallis almaist in the lyke falt to vsurp that as certan quhilk of it self is maâ—stfals and repugnant to all veritie And as concerning the present disputatione at thâ— lâ—st in controuersie To his vanitie appertenis also that he execrâ—tis and condamnis his aduersaris with maâ—st horribill exâ—crationis bosting the wraith of Gog to cum on thame â—nles that hastelie thay returne to repentance of sic thingâ—s to the quhilkis as the discours of his letter 〈◊〉 he can nocht ansuer Gif he wald hane had ony credeâ—t or authoritie he suld haue first ansueriâ— sufficientlie to all thinges quhilkes wes obiectit agâ—nis his doctrine and thairefter he micht haue had sum iust occasione to call his aduersar ane liar and anâ— blasphemour Bot onmyndfull of his awin dewtie he can nocht foâ— zet his accustomat modestie to blaspheme and execrat quhasoeuer opponis
thame to his new inuentis euâ—ngell As quhair he reproches my language and orthographie I wald require sum iugemeÌ„t and circumspectione of him and his ministers in that behalf for quhow impropir that euer my language be I am verray excusabill be resson of my lang absence from my awin cuntray and hanting of the latine toung and vther languagis mair nor my awin Alwais God willing I sall speâ—k 〈◊〉 that I salbe easalie vnderstand I reid in S. Augustein â–ª that a mannis language is lyk vnto ane plait or ane vther eschall â—Ì„d the mater that he 〈◊〉 to be vnderstaÌ„d 〈◊〉 his language is lyk â—he meat that is proponit in â—he plait and euin sâ—is he is ane hungrie man will liâ—ll regard of quhat mater the plait be or quhether it be â—aftelis maid or nocht hot rather desyris to assuage his â—unger with the meat that is proponit sua a man that â—es desyre to feid his spreit with the weritie will litill â—egarde the maner of the language he the quhilk the â—eritie is proponit to him quhether it be polite or cloâ—uent or simple or rude Bot Sr. Iohne knox in dide and â—â—is ministers hes mister of sum eloquence that thairâ—hrow thair fals and erronius doctrine quhilk thai deâ—end being craftelie buâ—kit with poltte and exquisite â—ermis appier nocht in the awin forme nor liknes bot in â—ne fals and deceatfull garment that thairthrow it be â—ocht incontinent espyet suay that I may say iustlie of â—hame quhilk S. Augustin sais to the Manicheans Superbi lo quaces deerrantes nimis in quoâ—um ore la queus diaboli viscum confectum â—x dulcissimis Syllabis nominis Dei Patris â—esu christi filii eius redemptoris nostri paâ—acleti consolatoris spiritussancti Hâ—c enim noÌ„â—ecedunt de ore eorum sed sono tenus strepitu linguae Caeterum corinane est veritatis dicunt nobis veritas veritas multum â—obis eam dicunt nusquam est in eis As to â—â—e I mak na professione of eloquence nor zit the caus quhilk I defend hes mister ony wais thairof becaus the veritie is beautifull aneuch of it self aÌ„d misteris no uther â—antill nor fard to be acceptabill and aggreable to thame quha with ane vpricht hart desiristo cum to the vnderstaÌ„ding of it Now gude deader to pretermit mony vther thinges quhilkes of thame selues ar easie to be perceaued be ony man that considderis his haill discurs I will pas to the mater first proponand my lettre thairefter his ansuer nother â—ikand nor pear and ane word last of all I sall subione the refut atioun quhilk salbe ordourlie obseruit to the end of the buke Daitit at Paris the 8. of Merche 1573. Iames Tyrie The letter SChir efter hartlie commendatione of seruice and prayars I haue writtin sa oft afoir we keip his awin wordis and orthographie it come of my cheritie that I aucht to zow for sindrie ressonis and of the sollicitude that cheritie causit me to haue of the eternal saluation of zour saule desyrand be zour ansuer to haif knawin zour mynd in that behalf quhilk sen I haue nocht obteniâ— as zit I haif thoche haueand opportunitie of this bearer to wreit this writting amanges the rest and to exhort zowthairbie that Ze wald ernistlie as it becummis ane man to quhome god hes geuin sa mony giftis and talentis and ryplie coÌ„sidder be quhat way ze man cum to that end to the quhilk god hes creatit and redemit zow SCHIR IOHNE kâ—ox ansuer TO this lang preface we onlie ansuer this that gif the scribes and Pharisies who compasâ—ed sea and land to mak a proselyt gat a curse be the mouth of our maister Iesus Christ notwithstaÌ„ding all thair appeiraÌ„d zeale and panefull trauell who can dout bot that sic as studie to draw back agane to superstitioun and I do latrie sic as god hes callet from the same shall receaue a double maledictioun vnder what pretence that euer thei do it For gif thay who broght ethnickis and manifest Ialolatouris to sum religioun war accursed whou muche moir ar thay detestable that trauell to bring men from a trew religioun to the deapest Idolatrie that euer yet was vpon the face of the erath which long hes bene manteynet in the Papisticall kirk wherto we persaue the wryttar of the letter wold entise Zou as his subsequent persuasiouns manifestly declaireth For thus he writeth THE REFVTATIOVN I knâ—w that was said to the scribis and pharises wo be vnto zou that dois compas sea and land to mak zou ane proselyt that is to caus ony man change his sec or religioun It is Ze quha hes compassett beath sea and land to draw men from the tre wreligioun and worscheping of god As to ws we deâ—yre na man to change his religioun bot be the contrar we exhort to perscueir in that faith and religioun quhilk euerie ane promiset to God in his baptisme It is ze thairfoir quha dois incur that curs and maledictioun of our salueoure as zour maister throuch inwye causeth Adame our first parent be eiected from Paradise Suay ze following as zit zour fatheris futstoppis do trauel nicht and day according to Zour pouuer to seduce all maÌ„ froÌ„ the vnitie of the trew and Catholict kirk quhilk is Paradise in erth nocht coÌ„tent os zour awin fall ze entyse wtheris to followz ou to that effect that ze apeir nocht to perise zour alanc THE LETTER QVhilk apperis to me to be the onlie faith and religioun hepith in the Catholick kirk of Christ sen the beginning thairof Quhilk apperis cleirlie be the maist plane wordes of the prophâ—t Isaie quhair he spekis of the kirk Gens regnum quod nonseruierittibi peribit Quhilk wordes gif ony wald apply to thair new found kirkes and speciallie to zour inuisible kirk of scotland bot zit aucht zeir auld he is conuicted For it is manifest that befoir a thousand zeires in all the warld wes thair peple of God that trowit as thai do quha defendis the contrarâ—e quhilk na man bot he that wald schaw his impudencie and his ignorance to gidder dar deny and of the kirk quhair of the propheit spekis It is said be him in the second chap. that it sall be manifest and visible throw all the warld Quhairfoir gif ze caÌ„ nocht schaw quhat place of the warld afoir thre huÌ„dreth zeir zour kirk was into it followis of necessitie that it isna kirk SCHIR IOSHNE KNOX ANSVER THe first part of his counsall we aproue and adde thairto that the lyf euerlasting consistes in the knowlege of him whome he has send Iesus Christ. That he that beleuis in the sone of god hes lyfe euerlasting and is all redie past from deith to lyfe bot he that beleuis nocht sel nocht se lyfe but
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
of God salbe mair notefied and knawen at all tyme nor the synagoge of the Iewis bot zour kirk hes bene mair obscure this thowsand and fyuehundreth zearis nor the synagoge in respect thai haue had thair synagoge all this tyme visible zouris be the contrar for the maist part hes bene inuisible thay haue had all this tyme certane places deputed and ordonit to the Ceremoneis and exerceis of thair religiouÌ„ze in pluc king doun of our kirkes dothe gif ane euident testimonie to all men that ze war destitute alluterlie of all sic places suay that it is cleâ—rlie to vnderstand that Christ on na waâ—s hes had that prouidence to wart zou as he maste assuredlie promised to his kirk Bot to cum to the new testament lat ws considder quhow Christ promised his kirk to be as ane citie collocat on ane montane the quhâ—lk he dothe promeis to edifie and erect in sic maner that the portes of hell suld nocht preuail aganis it bot continewand to the end of the warld suld haue the prerogatiue and power to decide all controuerseis alsweil concernand maners as religioun And to be schort that it suld on na wayis inlaik pastowres nor doctoures to the end of the warld Quhilk maist ondoubted testimonies and signes of the kirk of God gif we wald confer with zour kirk we can nocht espy thame to correspond to zou in ony point First in respect zour kirk hathe remanit thir monie hundreth zearis in extreme darknes â–ª and suay on na wais can retene the name of ane citie collocat on ane montane Secundlie quhasumeuer in ony aige hes impugnet it that haue reportet sic victorie that thay haue left na signe nor takin thair of to the posteritie Thirdlie consinddering ze confesse it to haue al maist euer bene inuisible ze ar constranit also to grant that it hes neuer decydet onie controuersie quihilk hes rissin amanges Christiane men Last to conclude it is nocht possible to zou to imbring or mak mentioun of ony pastoures or doctoures thairof precedand the tyme of Caluin Of the quhilk euerie man that is nocht alluterlie blindet and destitute of all iugement may all reddie perceaue that quhow mekle that euer ze gloir in the word of God as euer did fals propheites considdering ze ar destitute of all sic notes and taâ—knes quhilk Christ hes appointet to his trew kirk that all zour congregatioun and assemblie is na thing els bot the synagoge of Sathane and consequentlie that na man quha adheris to zou can be participand of the lyfe euerlasting quhilk is onlie promised to thame quha dois remane and perseueir in humilitie and obedience in the trew kirk of God to the end Bot perchance ze will ansuer that I am deceaued in the interpretatioun of sic scripturis quhilkis I haue allegit aganis zow as it is casuall to euerie man onles he haue sum speciall assistance of the halie spreit quhilk gif ze do ze wil appardone me gif in lyk maner quhatsumeuer interpretatioun ze bring in the contrar I say that ze haue bene abused and begylit Thairfor puttaÌ„d asyde baith my iugement and zouris I am content to receaue for iugis of this controuersie all pastouris and doctouris quha euer hes bene in the kirk of God betuix thâ— Apostolis and Iohne Caluin and onles be ane vniuersall consent thai confes all the kirk of God euer to haue bene visible and knawin to the warld I am content to quyt my haill caus And be the contrar gif ze can name ane onlie for this zour opinioun I am content without fâ—rther disputatioun to admit quhatsumeuer ze say to be trew This micht haue bene sufficient for ansuer to all thinges quhilkis ze haue obiected aganis me zit that zour ministeres beleue nocht that we feare thame or that we haue other opinione of thame nor that thai arfals prophetis quha hes ingyrit thame self to the vsurpatioun of the ministerie of the kirk to the effect thâ—â— thay micht mair liâ—â—ntiouslie scrue thair lâ—st and bâ—llie I will propoise at lenth quhat sumeuer ze say and sall defraud zou of nathing quhilk ony way may be to the auancement of zour caus THE REST OF SCHIR IOHNE knox ansuer BVt nâ—w to the taunting blasphemies of the wrytter it plesis him to terme our kirkis new found inuisible yet but aucht yeare auld c. and our â—uangel new lie muented which blaspheamis albert that man spar yet we ar assured the eternall our God fall not suffer vnpunished in this lyfe and in the lyfe to cum onles that speady and vnfeaned repentens blot away the same But the wrytter left to the iugement of God we wold knoue of him why he calleth oure kirkes new found and our Euangell but new inuented He appeareth tâ— giue his reasone in thâ—is wordes for says he it is maâ—ifest that befoir a thousand yearis in all the world was there peple that trow it as thay do quha defendis the contrare This reasone conteyneth in it sic foly besydes the obscuritie and generalitie of it that west nd in dout at what member we shall begin to confute the same But becaus his greatest strength appeareth to stand in this that befoir a thousand yeares thair wes people in all the world that trowed as Papistis now trowâ— what sall thair of yet be concluded that our kirkis ar new found And will he say that our Euangell is bot new he inuented A good dâ—a lecticiane wold ansuer that albeid the antecedent war granted the consequent may iustlie be denyed And the reason is becaus that nether doeth the kirk the faith of the same nor the authoritie of the Euangell of Christ Iesus depend vpon that which men beleued befoir that it was published Nether yet is the age of the kirk to be compted from the tyme when it pleased God of his mercy either to reueale his word to any realme or natioun that befoir was ignorant of it or yet to reforme abuses whiche haue taken roote amanges the people of God be the negligence of men â–ª And that this reason and proportioun is trew the consideratioun of the planting of the kirk and of the diuers reformationis maid within the same shall witnes when God callit Abrahame from Vr of the Caldeanis and maid to him that promise of the blissed sead and efter gaue vnto him the signe of Circumcisioun wer there not people despersed vniuersallie vpon the face of the earth what ro wit and thought that thay had a good and perfite religioun yea euin that same religioun as thay supposed wherin Noha serued God And yet we knowe that the spirite of God dampneth the multitude of that age of Idolatrie and theirintill magnifies the mercy of God who from that corrupted multitude called Abraham and be grace maid him the father of the faithfull Now
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
lat ws considder ane litill his ressone be the quhilk he is mouet to sic impietie In Sainct Matthow Christ says quhen euer tuo or thre ar gatherit in my name thair I am in the middes of thame Of this propofitioun Schir Iohne collectis that Christ appointes to ws no certane place quhair we sall find him I can nocht maruell aneuch of his impudencie for in the same cheptour a litill afoir the word is quhilk he rehersis for his opinioun Christ commandis ws to gang to his kirk than he dois nocht forbid all obseruatâ—oun of places bot be the contrar prescryues ane certane place to the quhilk we suld haue recours suay onles we say he repugnis to him self Schir Iohne knox can na way collect of thais wordis quhilk he citis for him ony thing for the auancement of his opinioun bot rather the contrar For in that chaptour Christ recommandis to ws his lufe and charitie and obedience to his kirk And ester he proposis the reward thair of that quhen sumeuer tuo or thre ar gadderit in his name he salbe in the middis of thame But afoir that thay be assured that thay ar gadderit in the name of Christ thay most be assured that thay keip luf and obedieÌ„ce to his kirk suay first thay aucht to be assured of the kirk and of mutuall lufe and charitie with vtheris and thareâ—â—er thay may be assured that thay ar gadderit in his name Bot Schir Iohne dois peruert all ordour in safar as he wald be certifiet that we ar gathered in the name of Christ afoir that we be assured of his kirk At the end of zour ansuer ze do inquire of me gif the vuinersall warld and all nations be call it to pas vp in the montane of the lord and to the hous of the God of Iacob â–ª quhy wald I nocht that Scotland passeth vp with the rest Veralie I do nocht onlie maist effectiouslie desyre it bot alsuay prays God that thay pas vp with all earnest full diligence Bot I desyre nothing les nor thay follow zow or zour ministers as gyderis of thame in caice thay do nocht only nocht ascend to the hill bot rather descend errand aud straiand in the vales thairof For treulie gif Scotlande do onlie now of lait days pas vp with zou to the montane of the lord and at na tyme preceid and hath reiected the zok of idolatrie nor embraced the Euangell of Christ the estate thair of hes bene maist miserabill and repugnant to all scriptures For Isaias saith in the persone of Christ the ilis of the seaâ— and schippes thair of dothe abyd me from the beginning Fra the quhilk expectatioun I beleue nocht oure ile to haue bene secludit nor zit fra that blythnes quhair of Dauid maketh mentioun in this maner The lord has regnit lat the erth re ose together with mony iles Bot gif the insatiable desyre of warldlie poÌ„pe and riches hathe tholit zou to haue considderit the ancient histories ze micht haue cleirlie perceaued Scotland lang befoir zour days to haue passit vp to that montane Ze mycht haue red quhow that Lucius king of Britanny did send legatis to Eleutherius bischop of Rome for the tyme to the effect he micht be ende wit with the trew religioun Lyke alsuay as ane litill efter Donald king of Scottis did send to the same effect to Victor than bischop of Rome during the empyre of Seuerus Tertullian affirmith Britanny to the subdeit to the realme of Christ quhilk at na tyme culd be 〈◊〉 wit to the Romane empyre S. Hierome saith that the BritaÌ„nis apperith nocht to thame selues to be halie aneuch nor deuoit onles thay passit in pilgramage to Hierusalem And in ane other place dothe esteme Britanny amangis the principall and first partis of the Christianitie Pelagius pretendit at sum tyme to haue seducit the realme of Scotland from this moÌ„tane bot Celestinus than bischop of Rome as testifies Prosper willing to put remeid thairto did send Palladius in Scotland ane maÌ„ of singular doctrine aÌ„d conuersatioun of lyf quha nocht only conseruit the integretie of Scotland in the formar estait bot alsuay did conuert Orknay and the iles to the trew religiouÌ„ quhair of the monument is dothe continew in Scotland to this present hour Bot ze and zour factioun willing to mak sum recompance worthie of this his labour did burne his body Quhairfoir it is notoriusly knaweÌ„ that ScotlaÌ„d monie zeiris afoir zour day is did pas vp to the montane of the loird in the quhilk it hes fermelie coÌ„tinewed thir mony hundreth zearis ago Suay ze may esaly considder quhow oniustlie ze requeir of ws that the realme of Scotland pas vp in the montane of the lord with zâ—u and the remanent of zour ministers THE REST OF SCHIR Iohne knox ansuer NOw folloueth his conclusioun in thais wordis wherfoir if ye can not shaw what place of the world afoir thre hundreth year t is your kirk was into it followeth of necessitie that it is no kirk c. How this conclusioun may be rightlie gathered of the wordis of the propheit we suffer the readers and the wryter him self to considder And yet becaus that till vs it wer a thing most greuous so to be excommunicat that we wer no kirk that is no parcell of the holie kirk vniuersall we ansuer for our entres and say that befoir 15. hundreth yearis out kirk wes in Ieruslem in Samaria in Antiochia and wheresoeuer Christ Iesus wes trewlie preached and his bâ—â—ssed euangell obedieÌ„tlie receaued whether it was amonges the â—ewes or gentilis Thair we say was our kirk which is not bound to any one place but is dispersed vpon the face of the hole earth hauing on god on fayth on baptisme and on lord Iesus sauiour of all that vnfeanedly beleue And so we feare not to receaue the titill and authoritie of a particular kirk becaus we haue all thinges be Godes word that thereto apparteanes Yea we ar farther bold to affir me that if euer it shall pleis God to bring the kirk of rome to hir originall puritie that the shall not be ashamed to embrace and reuerence the pure kirk of Scotland â–ª as her dearast sister and nixt resembling hir in all thinges befour that pryd and auarice ioyned with idelnes and riatous leuing corrupted her ministers aÌ„d that the inueÌ„tionis of meÌ„ wer preferred to Godes simple treuth we say yet agane that whensoeuer the kirk of Rome shal ebi reduced to that estait in the whiche the apostles left it we ar assured that she shall vote in oure fauores against all such as shall deny ws to be a kirk if God continew vs in that simplicitie which is mocked of the world Now let vs heare whou the wryter proceadeth TE REFVTATIOVN
NOw to cum to the conclusioun of my argument quhilk wes that gif ze culd nocht schaw in quhat place of the warld zour kirk wes immediatlie afoir this thre hundreth zeir that it culd nocht be the trew kirk Ze ansuer it was Hierusale ane thousand and fynehundreâ—h zeir syne Quhilk gif it be direct ony man may cleirlie vnderstaÌ„d for ze do tak and assnme that for probatioun of zour caus quhilk is in gretast controuersie Marouer ze war nocht domandet quhair it wes afoir ane thousand and fyuehundreth zeiris bot quhair it wes immediatlie afoir threhundreth zeris Suay as zit ze haue ansuerit nothing to the propos Thairfoir I will persist in my former domaÌ„d and gif zour ministers can no htschaw in quhat place the kâ—â—k of God wes immediatlie afoâ—r thir last thre hundret zeiris that ar constranit to grant that the inheritance of Christ quhilk dois comprehend ewer ane greit part of the warld according to all scriptures was alluterlie inuisibill and vnknâ—weÌ„ quhilk in it self is repugnaÌ„t To be schort I wald domand thame quhether gif during the tyme of the coÌ„ceill of Nice thay quha was estemit for pastouris of the kirk wer pastouris in verray deide or nocht for gif thay wer pastoures the ministers and pastouris of our kirk coÌ„siddering thai profes the self same doctrine with thame and is chosin be ane lyk maner of vocatioun to the ministerie of the kirk ar in lyk wais to be estemit as pastoures Gif thai quha was in the coÌ„ceill of Nice wes nocâ—t trew pastouris I beleue that thay sall-nocht be albe to name ony trew pastour of the kirk afoir Iohne Caluin Quhilk gif it be according to Goddis word in the quhilk ze appear to gloir I leue the iugement to the readar THE LETTER ANd suy â— tlie gif ze or ony of zour cunning ministers of zour nâ—w inuented Euangell schaw me the successioun of his kirk sen Christ and by that aggre the manifest contradictioun that baith I haue red and sene with my ene amangis the doctouris and principals of zour new doctrine â— sall nocht onlie renunce the sentence quhilk I haue haldin herâ—tofore bot al 's sall afoix all that will heir me confes my ignorance and fault and saâ—l employ all my strenth to the furthsetting of zour relâ—gioun THE REST OF SCHIR IOHNE knox ansuer OF this part of the wryters letter and of that whilk is pâ—st befoir it is easie to coÌ„sidder that he will acknawledge no kirk to be the trew kirk of Iesus Christ onles that is can shaw the deu successioun thair of from the days of Iesus Christ. And farther that the teachers of it do so aggre in doctrine that in no point thay be found to differ on from ane other We ansuer if the immaculat spous of Iesus Christ wer bound to thais tuo extremities the bondage thairof wer maist miserable but becaus we find oure master Iesus Christ is moir fauorable to his pure kirk than maister Tyrie craues we ar decreed to stand in that fredome and libertie wherunto oure head and onlie souerane lord hes called vs. we find that he sendis nocht his afflicted kirk to seak a â—â—neall successioun of any personis befoir that he will receaue thame but he with all geÌ„â—â—lnes calleth his sheap vnto him self saying cuÌ„ vnto me allâ— ye that labour and ar laden and I will ease you â–ª And agane all that the father geueth me shall cum to me and him that cometh to me I cast not away O golden and most confortable sentence pronuÌ„ced of him who can not lie Heir is no mention of any successioun that we should clame to befoir that we be receaued of him who is the head of the kiâ—k but onlie it is said that that which the father giueth and that the sone receaueth shall not be cast away nather yet will he lose any that cummeth to him but that he will saue thame and rase thame vp at the last day And the Apostle speking of the vocatioun of the Gentils send is thame not to seak a successioun but in the persone of the Ephesianes pronunced this sentence in fauores of all that beleue Iesus Christ. Now thairfoir ye ar no moir strangers and foraners but citizens with the sanctis and of the houshald of God And ar builded vpon the fundatioun of the Apostles and prophetes Iesus Christ him self being the cheif corner stone in whome all the building coupled together groueth vnto a holie tempill in the lord Heir we find men which befoir wer straÌ„gers maid cietizenes with the sainctis and of the houshald of God we find Iesus Christ to be the cherf corner stone but we find no mentioun of any fic successioun as maister Tyrieâ— seameth rigorouslie and without Godis commandement to craue And thairfoir we can not bot wonder why that mortall maÌ„shall craue of ws that which nether God the father his sone Christ Iesus nather yet the holie Apostlis in thair ministerie craued of any realme or natioun And thairfoir let Maister Tyrie tak this for an ansuer That an iniust requeast may iustlie be denyed And yet least that the wryter or any other should think thame selues rather mocked then ansuered We adde to the premissis that we ar able to shaw the successioun of our kirk directlie and laughfullie to haue flowed from the apostlis And oure reason is becaus that in oure kirkis we nather admitt doctrine ryte nor ceremony which be thair writtingis we sind not authorised And albeit that this shall not satiffe the new start vp Iesuites yet oure consciences at rest Becaus we ar assured to be awowed of the supreme iudge THE REFVTATIOVN VEralie gif thair had bene na thing in all zour buke bot thâ—s of the quhilk ze micht haue bene coÌ„uicted to be ane fals propheit this only wer sussicient Ze say Christ dothe call all maÌ„ vnto him bot it is maist certane that he dois call no maÌ„ vnto him bot be the meanes of his pastouris and ministers as speciall instrumeÌ„t is thairof quhome he hes institute as ane sure way to ws be the quhilk we suld cuÌ„ vnto him lyk as he saith quha herith zou herith me and quha contenit zou coÌ„temnit me For the apostolis and thair successouris ar appointed onlie to the gouernement of the kirk as testifies S. Luk sayng haue diligeÌ„t cure of zour selues and of the haill flok to the quhilk the halie gaist hes coÌ„stitute zou to the effect ze may gouerne the kirk of God And suay in respect heir of quhasoeuer pretendis to vsurpe the ministerie of the kirk be ane vther way aÌ„d resson nor be the gouernouris quhilk is the halie spreit hes constitute in it thay ar ondoutedlie fals prophetis bot as the experience it self teachis and zour selues dois all reddie
coÌ„fes ze ar on naways enterit in the ministerie of the kirk be this way â–ª thairefoir necessarlie ze declair zour selues to be fals ê“phetis Christ hes left this ordour in his kirk to the effect the trew pastouris suld be discernit from the wolfis as may be cleirlie collected of the maste expresse word of God and continuall obseruatioun from the beginning of the kirk to the present for the apostolis doth nocht vsurpe thair authoritie bot wes callit and chosin thairto be Christ him self efter quhais asceosioun Mathaias in lyk maner wes ordanit and electit be thame quhome Chast had appointitri to the gouernement of his kirk And S. Paul albeid he wes extraordinarlie called and anonted for ane apostole be the halie spreit zit not withstanding he wes sent to Ananias to receaue baptisme and thairefter passeth to â—erusalem to the effect he micht conferre his Euangell with the remanent of the apostolis to that end as he testifiet that he ran nocht in vane as he wald say that his labourtsâ— in preching of the Euangell vther wais had nocht bene profitable onles he had prouin his doctrine with the vniuersall consent of the kirk quhilk wes than And quhen he wes send conforme to the consuetude of the Apostlis to exercise that office thay quha precedit dit indew him with the ordâ—ur of preisthed to the effect he micht be acknawlegit be the haill pastouris of the kirk Be the quhilk not the trew ministers as than was discernit froÌ„ the fals prophetis saÌ„ct Paul in lykmaner as he writtis efter this forme and custome did institute Titus and Timotheus to the ministâ—riâ— of the kirk and wrelt and to Tymotheus did coÌ„mand him expreslie to admit na maÌ„ hastelie to sic ordour as he had receauit fâ—oÌ„ him Quhair throw we ar mast certanlie instructed that sic ordour and institutioun is necessarlie requirit to thame quha wald be estemit as lauchfull pastoures Thairfore considder gif ze and the remanent of zour pastouris hâ—s enterit be this means in the kirk of God or at the leist vnderstand zour selues thairbie to be fals prophetâ—â— gif ze haue nocht acknawlegit that heir untill For in thiâ— maner as said is the fals prophetes hes bene euer discernit from the lauchfull pastoures as testifies Tertullian of the fals prophetis of his age sayng amongis the heretikâ—s ane bischop is constitute this day and ane vther surrogat in his place the morne and siclyk beand ane deiken the day the mâ—rne is constitute ane reader for it is tolerable amangis thame to attribuit and inione spirituall offices to layke personis Lyke alsuay as Cypriane writis that quhasoeuer constitutes thame self pastouris without the ordinance of the law and indewit thame self with the tytill of ane bâ—schop without any ordinar power preceding thaying yre thame in the kirck contrar to the word and dispositiouÌ„ appointet be God And in ane vther place gif Nouatus saith he hes with him the kirk of God than Câ—rnelius of Rome necesserlie man be separat from the kirk and be the contrar gif Cornelius hes the trew kirk Nouatus can na way appertene thairto becaus as is cleir and manifest he hes succedit to na vther bischop suay on na wais he can be ane lauchfull pastour of the kirk Athanasius as testifies Socrates being scharplie accusit be the Arrians that he had interpry fit to brek the chalice and cast douÌ„ the altar quhairoÌ„ iscâ—yras did offer sacrifice quha teÌ„ding to purge him self of this intollerabill cryme grantit all thâ—t quhilk was obiectit bot subion and him to haue iustile done it in respect Ischyras hed at na tyme receawis onie lauchfull pouar or ordour of preisteid be verteu of the quhilk he culd haue power to mak sic sacrifice or oblatioÌ„ S. Hâ—er being domaÌ„ dit quhat apperit to him of ane Hylarius quha had fallin from the kirk of God he ansuerit that in respect he wes onlie ane deâ—ken he culd haue na lawchfull power to ministrat that sacrament of the altar nor instituat ministers indewed with the ordour of preisthed And thâ—irfoâ—r throw his deith his kirk suld necessarly pereis for the trew kirk sais he an nocht consist with out ane preist Gifs Hierome and the rest of the doctouris of that age micht haue affirmeth the lyk of Zou I mak zour selues iugis S. Augustene together with the fatheris quha wes present with him in the fourt counceill of Carthage at lenth dois declair this maner of institutioun of ministers quhick euer in the kirk of God wes obseruet afoir him and is obseruit to this present that ane preist aucht to be consecrat be the power and auctoritie of his bischop And to conclude lyk as na man at any tyme hes bene estemit ane Christian onles he had receaued the sacrament of baptisme suay in lykwais no man in ony age betuix Christ and his Apostolis and Iohne Caluin hes bene estemit ane lauchfâ—ll minister of the kirk of God quha had nocht receaued power and authoritie be the ordour of preisthed fra his bischop as fra him quha had ordinar power to constitut ministers in the kirk of God This is sa expres in Goddis word and suay confirmit be the authoritie of all pastouris quha euer hes flurished in ony age or in ony prouince that gif Schir Iohne knox ministers produce ane in the contrar I salbe content lyke as I haue said of befoir to tyne the haill caus Considdering thairfoir that the pasioures of the kirk hes bene constitute the ane liniallie be the other we man necessarlie grant contine watiouâ— of ministers onles we wald allege aganis all trew doctrine the kirk at sum tyme to haue alluterlie expyrit Thus is cleirlie confirmat be S. Paul quhair he sais thaâ— Christ hes geuin sum to be apostolis vtheris to be prophetis pairt to be euangelistis and vtheris in lykways to be pastoures and doctoures to the edificatioun and beilding of his kirk continuallie unto the tyme we be vterâ—e perfyted quhilk can nocht be afoir the daâ— of iugement to the effect we be nocht seduced be euerie licht doctrine In the quhilk word is he declaris oppinâ—ie that Christ will nocht leue his kirk destitute nor desolat bot at all tyme will erect faithfull pastoures in it Thairfoir it is nocht to be imputit to me that I onlie do inquire of zou successioun of pastoures in zour allegit kirk in respect the apostole S. Paul doth affirme that Christ hes appointed sic successioun in his kirk and the ancient fatheris â—uha in â—nderstanding of the scripturis of god apperandlie has nocht bene inferiouris to zow did continuallie â—se this forme of inquisitioun aganis all heresies quhilk dot he spring in thair days Ireneus
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
eternall our god to whose only voce the sheap of his pasture ar bound it is as laughful to ws to reiect that which proceadeth from man and not from god as is easie to â—hame to affirme it Maister Tyrie may know that we vse the wordes of the aucientis THE REFVTATION IT is said in the commun prouerb ane liar suld be of gude memorie in the beginning of zour buke ze affirmet the sacrifice of the Messe to haue bene receaued of auld in the papisticall kirk now be the contrar ze allege it to be of lait days inuentit Bot that zour impudeÌ„cie be knaweÌ„ and manifest to all men I will adduce the plane and sure testimonies of the maist ancient fathers that euer hes bene in the kirk of God as coÌ„cerning thais tua heades quhilkis inspeâ—iall aboue the rest apperis to zou to be destitute of all probatioun And to begin at the bischop of Rome quhome we affirme to be the successour of S. Petir quha was head and principall of the Apostolâ— Christ saâ—eth vnto Peter thou art Peter â–ª and vpon this rock I will build my kirk â–ª In the quhilk word is he orda ned Peter the fundatioun or heid of his kirk vnto him he deliuerit the keyes of the kingdome of heuin and coÌ„mitted vnto him efter his resurrectioun his scheape to be fed sua that thair is no scheip of Christ quhilkis ar nocht also the scheip of Peter aâ— sais S. Bernard The ministers quha thiâ— kis nocht thame selues comprehendit vnder the name of thais scheip quhilkis Christ comendit to petir moÌ„ coÌ„fesse that thai ar nocht the scheip of Christ otherwais gif thai wil be the sâ—heip of Christ let thame obey Peter aÌ„d him that dothe succeid Peter in his office Now becaus the present coÌ„tâ—â—uersiâ— is quhou thais wordis of the scripture aucht to be vnderstand in the quhilk Christ coÌ„mitâ—it has flock to Peter â–ª lat ws coÌ„sidder in quhat maner the pâ—stours and doctures of the kirk euer sâ—n the dayes of the Apostolis hes interpreted thame And to begin at S Paulâ—s a win discipill S Dionise quha in his buke de diuinis nominibus affirmeth Peter to be the heid of all the Apostolis Anacletuâ— quha wes in the Apostols tyme â–ª saith that the holie RomaÌ„ Aposâ—olicall kirk obtenit supremacie nocht of the Aposlolis bot of oure lord him self as he sayeth to Peter thow art Peter c. Thairfoâ—r this Apostolicall kirk is maid the head of vther kirkes by God and by none vther Victor quha wes nere vnto the tyme of the Apostolis and bischop of Rome pat in practise this authoritie quhen he excommunicatet all the kirkes of asia becaus that aggreit nocht with the Romane kirk And albeid that he wes admonissed be letters send froÌ„ Ireneus that he had nocht done discreitlie in that point zet no man euerfaÌ„d falt with him for vsing of sic authoritie for all men did knaw and confesse that he had authoritie to excommunicat quhom he thocht meite and expedieÌ„t zepherin bischop â–ª qâ—ha wes hi successour did call the Romane kirk mother of all kirkes vnto the quhilk all conâ—rouersies auch to be brocht I omit becaus I wil be breue the testimoneis of vthers Papes quho perauenture may seme to forther thair a win caus althocht no suspitioun at all tuitching this mater culd euer enter into ony wyse maÌ„nis heid becaus thais ancient fathers wer maist holie men and also martyris quho sched thair blude for the trewth Bot lat ws speik of vtheris Ireneus bot becaus it wald be oure lang to number the successionis of all kirkâ—s declaring the traditioun of the gretast and most ancient kirk acknawlegit be all men and foundit at Rome be those tua maist glorious Apostolis Petir and Paul quhilk it receaued of the apostolis and be coÌ„tinuatioun deducit vnto ws we confound all thais quha reasson vther wais then thay aucht For with the Romane kirk beresson of the preemineÌ„t power thairof euerilk kirk of necessiâ—ie most aggre Tertullian wes ony thing hid from Petâ—r quho wes callit the rock vpoÌ„ quhilk the kirk suld be builded quha also obtenit the keyes of the kingdome of heuin and power to louss and bind in heuin and in erth And in ane vther place he acknaulegit in lykmaner the supreme authoritie of the bischop of Rome Cyprian efter all this Zit forther efter a fals and wrang bischop be the heretikis appointed to thame selues thay dar saill vpon the seas and cary litters from chismaticall and prophane persones vnto the cheir of Peter and principall kirk quhair vnitie of preisthed first began nather do that think that thai quhome to thai go vnto ar Romans quhaâ—s fayâ— his commendet be the Apostill vnto quhome fals doctrine neuer culd haue acces And in the samyng epistoll heresies sais he or sectis had neuer other beginning than this that obedieÌ„ce was nocht kepit to the preist of God and that ane preist is nocht thocht in the kirk of God to be the vicar of Christ. Athanasius with the rest quhilk wer present at the councell of Alexandria writeth in this sort to the Pape of Rome God has not despiseth the prayars and teiris of his seruandis but has appointed zou and zour pre decessouris that is to say the Apostoli call bischoppis in the tour of supremacie and hathe commandit zou to succur ws and to deliuer ws from all enemies for vnto zou is committit all the iugement of vther bischoppis Chrysoâ—tome quhat God can be him self grant that is remissioun of synnâ—s he doth gif that unto man to the effect that his kirk suld remane immouable thocht mony wauis suld burst out vpon it with great force to the end alsuay thaâ— the heid and pastour thairof quha is bot ane fischar man in fermenes and stabitnes suld exceid the nature of the adamant noâ—ht withstanding the haâ—ll warld wald resist 〈◊〉 So the father sayeth vnto Hieremie â—haue put the as ane pillar of yrne and as ane wall of bres bot the father dothe coÌ„stitute Hieremie onlie oure aâ—e people and natioun bot Christ had constitute Peter our the haill world Opâ—atus Meleuitanus ignorance can nocht be obiectiâ— vnto the seing thou knawest that in the cietie of Rome the bischopp is seat wes placed first for Peter in the quhilk the said Peter satt quha wes heid of all the apostâ—lise for the quhilk caus he wes callit Cephas in quhome as in ane the vnitie of the kirk suld be coÌ„ceruet And efter he had numered all the bischoppis from Peter vnto Syricius he concludis in this maner All the world aggreit with ws in ane communion and societie with syricius as to zou says he mening of the Donatistis schaw the benining of zour kirk gif ze can Hierome wrtttis
Bot to the effect zour iuglarie he â—nderstand I will oppin and manifest that quhilk deceaues zou and the rest of zour ministres coucerning the authoritie of the ancient fatheris of the kirk we acknawlege the fatheris to haue bene men as ze do and that thay micht haue fallâ—n in sindrie kynd of errouris lyk as at sumtyme thay haue fallin albeid becaus thay did at all tymes continew thame selues within the Catholick kirk thair errouris culd on na wais ingendre ony preiudice to thair saluatioun Bot quhair we do vse thair authorities for confirmatioun of our faith we adduce thame onlie as witnes to ws of that religion quhilk the catholik kirk during thair tyme did imbrace Suay of necessite ze ar constranit other to deny that to be the trew kirk quhilk thay did acknawlage or to embrace that doctrine quhilk in thair tyme the trew and catholick kirk imbraced As be exemple Ireneus testifies that in his tyme the sacrifice of the bodie and bloode of Christ wes offerit throucht the haill warld suay dois testifie Iustine martyr And to pretermit the rest S. Augustene in ane thousand places Gif ze permit nocht sic sacrificies to be offeret in zour kirk it is necessar to zou to confes that S. Augustene did nocht acknawlage the trew kirk nor the rest of the fathers in lykmaner cited of befoir Thairfoir we vse thair testimoneis as ane necessar argument to be certifiet of that faith and religioun quhilk euer hes bene taucht in the kirk of God sen it begouth quhilk we do according to S. Paulis counsall quha says that Christ hes geuin his doctours and pastouris to the effect we be nocht seduced and allured with euerie licht doctrine quhilk ze on the vther pairt will nawais acknawlage euerie ane excogitane to him self ane new forme of religioun contar to that quhilk hath bene establischet be the vniuersall consent of all nations and maist cleielie expressed in the word of God THE REST OF KNOX ansuer IT appeareth to ws be the hole progres of Maister Tyries letter that he and his factioun can acknowledge no kirk which in all ages hes not bene visible to the eyes of men hauing lykwais a visible successiouÌ„ For first he affirmes that the kirk wherof the propheit Isaias speakes should be manifest and visible through all the world And heare last he allegeth that we can cum in no place where we sall not find that religioun spred at the least in mony persones And thairof he coÌ„cludes that if we can not proue the like of our religioun it followis that it is not the trew Religioun If Maisteâ— Tytie recant not this assertioun he must correct his crede And where vniuerselly befor we vse to say credâ— sanctam ecclesiaÌ„ c He must say 〈◊〉 sanctaÌ„ ecclesiam For if thare be no kirk vpon the face of the earth but that which is visible than vane it wer to vs to say â–ª I beleue the holie kirk vniuersall but consideÌ„rlie we might affirme I see the holie kirk If Maister Tyrie will say we may bothe se and beliue and be our sight our faith may be strenghned For Thomas saw the wondes in the handis feat and syde of Christ Iesus and beleueâ— aÌ„d so may we se the kirk and yet beleue it If we shâ—uld grant so far to Maister Tyrie yet wer his argument nothing helped For the questione is not whether that we may notifie those thinges that we ar bound to beleue But the questioun is if that we ar not bound to beleue those thinges which somtymes ar vterlie remoued from the externall senses of men Maister Tyrie will acknowledge no kirk except that which hes bene and is visible â–ª we in the contrare acknowlegde and reueraâ—â—â— the spous of Christ Iesus somtymes exyled from the 〈◊〉 receauing somtymes the winges of an egle that she may fle to the wyldernes wher of God and not of man she hath her place prepared we reuerence her which doeth complane that she hath bene desolat barrane a 〈◊〉 and a vaÌ„derar to and fro That spous of Iesus Christ 〈◊〉 so lytill of hir successioun visible to mannes eyâ—â— that she is roft in admiratioun who should haue nurished her childrene during the tyme of her baniuemeÌ„t If Maister Tyrie be so well sene in the ancient writters as in his writting he wold shaw him self to be then can he not be ignoraÌ„t that it is not without great caus that the holie goist hath taught ws to say I beleue the holie kirk vniuersall To wit becaus that oftentymes it is that the kirk 〈◊〉 is so afflicted yea the beautie thereof is so obscured to the most part of the world that the synagoge of SathaÌ„ vsurpes the tytle of the tieu kirk and Babilone is preferred to HerusaleÌ„ So that the elect ar compellâ—d to complane and say we se oure owen signs now is thair no propheit any moir amonges ws Let the days of Helias and his complent witnes whether that the kirk of God is alwayes so visible that it may be pointed furth whith the singer of man Thus we wreit schortlie to gif occasion to Maister Tyrie and to suche as ar blinded with that errour more deaply to considder that artickle of thair beleue and not so rashely to condempne suche as God of his mercy calis from darknes to light Now to the rest of his litter THE REFVTATION HEir I pray the readar to considder diligeÌ„tlie this inuâ—sible kirk of Schir Iohne knox be the quhilk he is constraniâ— to grant that the Doctours and pastouris cited of beÌ„soir dois naway appertene to the kirk of God for it is maist certane that that kirk quhilk thay acknawleges wes visible aÌ„d manifest to the warld Morower the kirk to be inuisible it is maist erronious and repugnant to all scriptures for quhat can be more manifest and clier nor that quhilk of befoir wes cited of Isaias the portes of the kirk sall euer be patent baith nicht and day And that quhilk almaist all the prophets with ane vâ—ce dois testifie that the kingdome and inheritaÌ„ce of Christ â–ª salbe mair triumphand and glorious nor euer wes â—ny empyre or kingdome afoir him and that it sall continew in the former magnificence to the end of the warld Bot Sr. Iohne knox of lait illuminat be sum new ent husiasme or reuelatioun will be the contrar that Sathan his maister posseid all visible kingdomes nations citeis and that Christ for his inheritance hes reserued onlie to him self ane inuisible kingdome Christ in lykwais the ondoubted fundatour of his awin kirk spâ—ik and to his apostolis quhome he had constitute and ordanit pastoures thair of schaweth the same to be visible at all tyme saying ane citie situat vpon ane montan can nocht be onknawen or hid thairby willing his apostolis and pastours to schene euin as
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
arascendet we mak theme selues iudges If they say the doctrine which we teach is wondroufly spred within this hundreth yeares so that now it hes all moist red the self furth of bondage we waild domand of the Papistes if the euangell of Iesus Christ ceased to be the doctrine of saluation what tyme the kirkis gat rest in iwdea and elles where in the dayes of the apostles If thay ansuer that thay meane no such thing then yet we demaÌ„d if the hand of the lord be more shortned now theÌ„ that it wes in the primitiue kirk so that now he may not alsweill manteane his treuth and enlarge the kingdome of his onely sone as that he did in the days of the apostlis whatsoeuer the papistes fall ansuer we are assured that nether is his power diminished so that he may not manteane his treuth nether yet is his luf so waxen cold towardes his kirk but that he will in his anger remember vpon his mercy why do not those cruel men considder what innocent bloode hath bene shed for the testimonie of Christes euangell within these thre score yeares wold thay that god at no tyme shuld shaw pietie vpon the patieÌ„t suffering of his afflicted kirk wold thay thay that the suord should still deuor wold thay that the flamming fyres should neuer be quenchet Gif that so thay wold thay shaw thame selues the sones of him quho heth bene a mortherer from the beginning and yet contineu in the same malice But oure god beareth to wardes his weak children a fatherlie affection wherby he is moued somtimes to stay the furie and rage of Sathan for a ceason to the end that his chosen more gladelie may prepair thame selues to a new batall trew it is the doctrine of saluatiun is greatlie enlarged and thairof we praise god trew it is that Sathan hath not vniuersallie such power to persecute as somtymes he hath had But will Maister Tyrie thairof conclude that in oure kirk there is no strength But now to the scriptures which Maister Tyrie coateth Trew it is that Dauid in his 73 psalme according to the compt oÌ„f the hebreues affirmes that nether the word lie prosperite of the ongodlie nor yet the afflictioun of the godlie ought to discourage such as feare god In this generall head we aggre with Maister Tyrie and with all Papistis But we affirme that the notes and signes which the holie ghost giueth in that place be the which the wicked shal be knoweÌ„ do noways appertene to ws but of many yearis moste euidentlie haue appeared and to this hour do yet appeare in the Pape in many of those that manteane his kingdome For whether that the generatiouÌ„ of that Romane antechrist hath bene exemed from the troubles of men whether that thair pryde hes bene as visible as euer wes thair garment whether that their eyes haue start out for t fatnes and fâ—nally quhether that thair licencious leuinges thair opression and sâ—perstitiouu haue not planelie declared that thay haue set their mouth against the heauen we ar content that the warld be it neuer so blind the histories of thair liues not written be ws bot be thair awin scribes and the verray experience which all meÌ„ now haue and heirtofoir haue had of thair procedingis beare record wheter that thay or we be noted in that psalme we gif Maister Tyrie to vnderstand that we ar better acquented with the liues and coÌ„uersations of the Papis and Cardinales than thay think ws to be and that we know the streingth of thair lawes decries statutes and consalles better then the Iesuites knowes the reule of Iesus albeid that persumptiouflie thai haue vsurped his name And thairfoir we will craue of M. Tyrie and of all his factioun that in writting ather to ws or yet till suche as thay wold persuade that thay wse treuth aÌ„d simplicitie and so sall thay find thame selues better contented in reading of oure ansueris For this befoir the lord Iesus we protest that it is the treuth which we teache and whairin we delyte the lufe whereof causes ws abhor all mannes inuentioun superstition and Idolatrie And thus far to the ansueris of the scriptures which M. Tyrie coateth Now to the sentence of the ancient writar whoise name he suppresseth we say that his wordes cut the throttes of the proud Papistes of that age and of all thair is to be referrit to the fals preastes and hypochrites who followers sence thois days For then began the taill of the dragoun to draw tâ—e starres from the heauen to the earth then began the fontanis which sumtymes gaue cleir and holsome watter to becom bitter yea to be turned vnto blood and yet did thay prosper in all worldlie felicitie which was the caus that many godlie men lamenting that publict corruptione we compelled to prononce tâ—at and like sentences against the veray kirk meÌ„ that then liued And least that Maister Tyrie shuld think that this we affirme without autorie we remitt him to the writtingis of Hierome Augustene Ambrose Benard and vtners that wer nether cum long befoir nor â—f ther the tyme that he notes whois writtinges if he sall diligentlie examine he fall find what was thair iugement of the seat of Rome in thair dayes and what others that after followed addet to the former impietie of thair fathers from the day that ones Popes wer decored ar rather deformed with a triple croune let the writars of all agis sence beare witnes And least that M. Tyrie shall thank that we put him tomuche pane wheÌ„ that we send him tho all writars in generall we fall releue him somquhat and appoint him to tuo onlye whome iustlie he caÌ„ nocht suspect to haue bene corrupted be ws The one is â—bbas Ioachim a maÌ„ sometymes of great authoritie and reputatione amoÌ„ges the Papistes The other is loaÌ„nes Auentinus 〈◊〉 oriographour quhais wretinges was prentet be coÌ„mand and with priuiledge the empreour Charles the sist let the writtingis we say thais tuo beare witnes what hes bene the iugement of diuers men in diuers ages of Rome of the pryde of the prelacie of thair corruptione in lyf and doctrine and finallie of thair defection from the treuth Abbas Ioacâ—im writting vpon the wordis of the reuclatione of Sainct Iohne the sext angell poured furth has phyole vpon the great flood euphrates c. hes this sentence Si autem aqua huius â—uminis quod vocatur euphrates populi sunt gentes linguae quae parent Romano imperio si quidem ciuitas Romana ipsa est noua Babilon c. that if saith he the watters of this flood that is callit uphrates be people nations and tounges that obey the Romane empire for the citie of Rome it self is new Babilon This place and that which ensew is of the drawing vp of the watters euidenthe shawes what was the iugement of the writers â–ª in his dayes of Rome To wit that
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.