that is vniuersall that it ouerfloued the hole earth only on hous excepted whou vniuersall Idolatrie was amongis the Gentiles histories witnesse and whou braid the pestilent sect of Machomet is this day spred experience dois teich ws And yet we suppone that no man of right iudgement will aither approue the one or the other notwithstanding of their vniuersalitie and thairfoir we must haue a better assurance of the kirk to the which we aucht to ioyne our selfis then that it is catholick or vniuersall to wit it must be holie and the communioun of sainctis For in the confessioun of oure faith we say not I beleue the kirk vniuersall bot I beleif the holie kirk vniuersall the communioun of fanctis wherfoir we affirme that if that kirk whiche is called catholick or vniuersall haue not holynes in the heart be trew faith and the confessioun of the same in the mouth and in the foirheid it ceissis to be the immaculate spous of Iesus Christ in whose bosome the sonnes of God at nurished to the lyfe euerlasting And so befoir that the wryter of the letter shall be able to conuict ws that we haue declyned from the holy kirk he must first defyne what is the verray holynes of the kirk wherein it consistis fra whom it flowis and what is the effect of the same And when thus he hes done he must proue yat the kirk of Rome hes bene and is only holy so that no kirk befoir it did euer enioy that tytill nether yet that any that after may ensew it may sa be iustlie callit and thus we think shal be werray hard to Maister Tyrie and all the Iesuites in Europe to proue THE REFVTATION ALl this discurs is sa vane and sa litill to the propos that I was nocht weill at quhat paire I suld begin First he sais that of tuay propositiones quhilkis ar verray trew I collect ane conclusione maist fals and repugnant to all veritie Ane Dialectitian wald ansuer that schir Iohne knox hes nocht weill considderit the rewlis of Dialectik to affirme ane fals conclusion to follow of trew premissis Bot becaus I knaw his greit occupationis and sollicitude he hes of his wyf and childrine that he culd nocht tack tent to sic trifflis I will pas this with silence and tak tentâ—to sic trifflis I will pas this with silence and will enter schortlie in the mater He domandis ws two thingis gif we wald establiss the Romane kirk to be the trew kirk The first is that we schaw quhat sumeuer wes promised to Ierusalem to appertien onlie to the Romane kirk I ansuer that the promeis appertenis to ane kirk quhilk suld be catholick or vniuerfall lyk as we say I beleue the halie catholick kirk suay gif na kirk or congregatioun of men quha professis the name of Christ at all tyme hes bene Catholick nor zit is Catholick except the Romane kirk quhilk dois nocht onlie comprehend the toun of Rome bot alsuay the haill warld quhilk in vnitie of doctrine dois aggre with it it followis necessarlie that quhatsumeuer wes promised to â—erusalem dois onlie appertene to the Romane kirk And this to zour first domand the secund domand is that albeâ—d the promeis be maid to the Romane kirk we schaw mairour that it hes remanit in the first conuenant with oure Saluiour This domand contenis in it ane maist wicked blasphemie for Schir Iohne knox Supponis that God micht promeis that quhilk he wald nocht accompleis quhilk is no thing els bot to mak him ane liar Thairfore it requiris na new ansuer becaus the promeis of God is fer me and certane that gif he hes promised to mantene his kirk be the assistance of his holie spreit to the end of the warld we aucht to be assured thairof quhatsumeuer Schir Iohne knox say quhais impudencie and arrogance is so great in this behalf that he apperis mair wicked nor Sathan him self his Maister Becaus albeid that the Romane kirk haue the promeis of God to be mantened zet onles it proue that it hes bene and is as zit mantenit he will gif na credence nor authoritie thairto And be the contrar albeid he and his ministers be destitute of all promeis zet he will quhatsumeuer he says to be embraced as the trew and sincere woird of God Gif his arrogance be greit I leif the iugement to the reader As to re place of Hieremie the propheit quhilk Ze cite it makis no thing for zour opinione bot reather is aganis Zow becaus as the text schawis manifestlie he spak nocht onlie to the preistes bot to the haill multitude quhome he accusis that thay had maist enormlie transgressit the commandimentis of God bot becaus the people vsit to obiect to the prophetis quhen thai wer admonised be thame that thai had the temple of the lord euin as thairbie thai had bene in greit securitie and na euill culd befall wnto thame Hierrmie dois reiect sic obiectionis sayand that sic vane persuasionis will no wais auale thame onles be sincere and onfenzed repentance thai turne wnto God and leue accordinglie to his law He denyed nocht â—s ze affirme that thay had the trew kirk of God and that God was treulie worsehepit in the synagoge bot admonised the people to gloir nocht in that as that thairthrowonlie thai micht pleis God lyk as we say now that it will nocht be proffitable to ws that we haue the trew kirk and the trew doctirne onles oure lyf and maners correspond thairto Bot lat ws pas fordward Ane argument quhilk uset euer to be obiected be Catholick men aganis Zour new inuented kirk is this The trew kirk of God aucht euer to be catholick or vniuersall Zour kirk hes nocht euer bene vniuersall thairfore it can nocht be the trew kirk of God Zeansuer that quhatsumeuer is vninersall is nocht consequentlie good as Ze deduce be mony exemples Quhilk ansuer as euerie man may sie is naway to the propos Becaus albeit it wer granted to Zow that it war nocht sufficient to the trew kirk to be vniuersall zit ze can nocht denye bot it is necessare I hairfoir gif ze hed ansuerit to the propois ze suld haiue schawin zour kirk to haue bene vniuersall at all tyme. Bot apperandlie conuicted be zour conscience and be experience it self ze confesse all radie the contrar and thairfoir reiectand that mark quhilk of it self is maist euident and approuit be all scriptures ze seik refuge to ane vther mark quhilk is far mair obscure and onknawin quhilk is that the trew kirk of God aucht to be halie For the halines of the kirk is onlie knauwin to him quha doith vnderstand the secretis and heartis of meÌ„ and thairdy being only knauwin to God it can on naways be ane taikin to ws of the
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
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
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
did vpspring thay permittit nocht to euerie man to decerne efter his a win phaÌ„tasie bot reserued the determinatioun and decisioun to thame quha wes appointed be god thairto that is tâ— the pastoures of the kirk to quhome be the ordinance of God the rest of the multitude wes obleist and bound to obey Bot in zour sinagoge thair be ane infinit numbre of controuersies aluterlie destitute of all Iuge in respect euerie ane is accoustumet to inâ— erpret the scripture as his opinioun do is leid him and as euerie man be author of his awin religioun suay doth constitute him self Iuge in all occurrand controuâ—rseis quhilk clearlier apperit be experience nor that it dois mister ony probatiouÌ„ Heirfoir it is euident and cleir that no sic thing hes bene in the primitiue kirk nor at any tyme in the kirk of â—od as we see dalie in zour synagoge As quhair ze zay that Peter did erre in the fayth it is maist erronious for Christ prayt for him that his faith suld on na wais decay and zit ze ar so impudent to affirme that the sone culd nocht obtene fra the father that quhilk he domandet Tertullian sais that thair wes na spot nor errour of fath in Petir bot of conuersatioun as he dois call it for he doithe knaw the vocatioun and calling of the Gentils to the Euangell and the ceremonies of the Iewis nocht to haue bene in any wiis at that tyme necessar neuertheles during ane schort space to haue bene â—olerabill â–ª quhair by the synagoge of the Iewis micht haue bene zirdit with honour to the end that he apperit nocht to constitute the Idolatrie of the Gentils in the lyk preeminence and degree with the religioun of the Iewis Bot becaus necligentlie he substrakit him self fra the gentils quhom with of befoir he wes at the tabill he was reprochit be S. Paul in respect he apperet to dyuers to approue the obseruation of the law as necessar Be the quhilk occasioun Sainct Paull â—ppinlie refusit to circumcide Titus becaus opportunitie of tyme and place did nocht in ony wais serue onles he had fallin 〈◊〉 the lyke vyce in the quhilk Petir did fall and be his exemple had persuader to mony the circumcisioun to be allâ—terlie necessar Bot gif Sainct Paul had nocht considderit the circumstanâ—es and had circumcidet Titus he had falit nocht I say in ony errour of the fayth bot necligentlie geuand otheris occasioun of sklander as to belâ—ue the obseruatioun of the law to haue bene necessar Sic wes the faill of Peter because he wes nocht circumspect to coÌ„sidder the sklander quhilk culd enseu â–ª Quhairfâ—ir in thu pairt dois onlie appear zour ignorance that ze can nocht discerne betuix ane falt in maners and in faith â–ª for ze can put no reproche to the fayrh of Petir in this behalf onles ze proue that Sainct Petir beleuit the obseruatioun of the auld ceremoneis of the law to haue bene necessaâ— as than quhilk ze will neuer be able to do Bot in dide ze had mister of sum gude argument quhen ze brocht this exemple of Paul and Barnabas quhilk seruis no thing at all to zour propose First becaus thair wes no dissentioun betuix thame concerning the faith or religioun bot onlie of a mater particular and of litill wecht to wit gif it wes expedient in the great voyage quhilk thai wer to mak to tak Sainct Marc in thair cumpanie quha had left thame of befoir in cypre apperandlie becaus he wes onhabill to indure the trauell quhilk thai bayth sustenit Secundlie gâ—ue and that beâ—uix Paull and Barnabas thair hade bene debait or controuersie in religioun zit at that present no certane decisioun of sic controuersie wes in the kirk of God suay that it wes lesum to euerie ane of thame to follow his a win iugement in that part Bot efter the decisioun and determinatioun of the kirk ze can nocht be able to schaw ony debait or questioun other betuix the Apostlis or ony other lauchfull pastouris that euer hes hene efter thame Treulie it is ane mater worthie of admiratioun gif Petir as ze allege did erre in the fayth and Sainct Paul or Barnabas in lykmaner nocht withstanding thay wer Apostolis maâ—st surelie indewed and illummat with the spreit of God that ze and zour ministers dois so cleirlie comprehend the misteries of God and the richt intelligence of the scriptures that quhatsumeâ—er zesay ze will that it be estâ—mit and iugit as the sinceir word of the God Gif zour impudenciâ— be greaâ— or nocht to vsurp mair to zour sâ—luâ— norze attribute to 〈◊〉 â—r Paull I leif the iugement to the reidar THE LETTER QVhair foir schir considdering that in that kirk in the quhilk I am be the grace of God thair is coÌ„tinuall successiouÌ„ of doctrine and that same self quhilk is preached now hes bene teached in all agis as it is manifest to ony man that hes red all ancient writtars afoir oure tymes And moirour I find it spred throw all the warld as in lykmaner it is manifest and the experience dois teche zou for ze will cum to na place quhair Christis doctrine is ressauit bot ze will find the religioun at the leist in mony personis Qâ—harfoir gifzâ— can nocht schaw in na vther religioun the samyng it followis necessarlie that na vther religioun is the trew religioun THE REST OF SCHIR IOHNE knox ansuer TO this epiloge aÌ„d argumeÌ„t gadderit thairof we ansuer onlie this that of a manifest lie thair can no treuth be coÌ„cludet His manifest aÌ„d impudeÌ„t lie we say is that he affirmes that in that kirk in the which he is is thair â–ª coÌ„tinuall successiouÌ„ of doctrine â–ª aud that the selue same which is preached now hes bene taught in all agis This we affirme is a most impudeÌ„t lie For now and oâ— lait yeares id has bene taughr aÌ„d the people receaued â—hat the messe was a sacrifice propitiatorie for the synniâ— of the quick and the dead that the Pape wes the head of the kirk â–ª and suche other heades of most hereticall dotrine approued in the papisticall kirâ— â–ª which heades we affirme wer vnknowen in the agis of the Apostoils or yet of the fathers that immediatlie followed thame And for the probatiouÌ„ thairof we desire thair writtingig to be producet euer beginning at thame quho wer appointed of god to preache and to plane the veritie in the world we ar nocht bound to credite quh at soeuer the fathers haue spoken but oure faith as is befoir said is builded vpon the sure rock Iesus Christ ad vpon the fundatioun of the apostlis and propâ—â—etis So far as any fatheris aggres thair with we reuerenthe do embrase it but if the fathers haue affirmed any thing without the warrand of the writtin word of the
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
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
that Paule wrete to the sanctes that wer at Rome and that he himself wes caryet presoner to it and that he remanit two yeares there vnder custodie in his ludgeing bot that euer the promises maid to Ierusalem wer transferred wnto Rome we find not And therofoir albeit that we of the realme of scotland haue refussed Rome and the tyrannie thairof we think not that we haue refused the societie of christis kirk but that we arioynit with it aÌ„d daylie ar fed of oure motheris breastes becans we embrace no other doctrine than that which first flowed furth of Ierusalem whois cietizenes be grace we awou oure selues to be THE REFVTATIOVN This ansuer is sa litill to the propos that it nedis almaist na refutation zit to the effect he appeir nocht to gloir of his awin folischenes I vill discus sumpart mair diligentlie quhatsumeuir he says As to his first propositioun that this promeis was made to Ierusalem or to mont Syon gif he vnderstandis be Ierusalem the Synagoge of ye Iewis it is necessare that all kingdome and natioun quha wald nocht pereis serue the Synagoge becaus Isaias spekes vniuersalie and dois except na natioun sua schir Iohne with the rest of his halie propheites most be circumcydet Gif he vnderstandis be Ierusalem the kingdome of Christ his demandis quhilk is he askes ws ar vane The first is quhat become of the faithfull that was â–ª betuix the making of that promeis and the tyme quhilk the Romane kirk embracet the trew â—eligioun that demand I say is vane for the promeis â—aid to serue the kingdome of Christ culd oblis na man foir it begouth suay all thay quha wis betuix the maâ—ing of the said promeis and the beginning of the kinâ—dome of Christ culd nocht on na way be astricted to â—he obseruatioun thairof The secund is to schaw resiâ—natioun of this promeis maid to the kirk of Rome â—uhilk in lykmaner hes na place for that quhilk is proâ—esed to the kingdome of Christ can nocht be resignet to â—a vther kingdome or natioun as testefeis Daniel saing â—is kingdome sall nocht be geuin vnto ane other people â—uay quhatsumeuer he ansuer he seis ane inconuneniâ—Ì„t â—o ensew thairfoir his domandis being reiected as vane â—nd superfluous I wil returne to the explicatioun of the â—rophecie of Isaias quhais wordis can nocht be onderâ—tand bot of the trew kirk of Christ. To the quhilk onlie â—ll natioun is bound to serue The present controuersie 〈◊〉 quhether gif this kirk be that quhilk this monie hunâ—rech zeir hes bene manifest to the warld and spred â—hrouch ane greit pairt of it or the new inuentet kirk of â—ohne Caluine The quhilk can nocht be better decyded â—or to considder diligentlie the markes and signes quâ—ilkes wer forspokin be the propheites to conuein to the â—irk of Christ And in lykemaner the taâ—kines approâ—et be Christ and his Apostolis and to quhat â—umeuer kirk thai conuein without forther dispuâ—atioun to confes it to be the trew kirk And be â—he contrar to reiect all congregatioun of men as â—he synagoge of Satban with the quhilk the forâ—aid markes does nocht aggrie And to begin at Isaâ—as quha maist cleirlie amonges all the propheites â—es spoken of this kirk he â—estifies that the Zettis of it salbe euer oppen baith nicht and day as he wald say becaus all natioun and kyngdome is bound to seruâ— the kirk it salbe euer patent to receaue all quhâ— plesis to enter in it Of the quhilk it followis necessarlie that it Salbie euer wisible and knawen to thâ— warld Bot Zour kirk as ze confess zour selues heâ— bene inuisible this monie hundreth zeris Thairforâ— it can nocht be that kirâ— of the quhilk Isaias makiâ— mentioun and consequentlie it can nocht be the kirâ— of god He testifies mairour that the kinges and priâ—es of the erth sall walk in the licht of it This prophecie we find fulfillit in onr kirk in the quhilk to begin at Constantine the great so mâ—nie Emperoures heâ—â—randerit humble obedience and subiectioun and sâ—â—moine kinges and princes that it suld be verray harâ— to ony man to compt thame As to Zour synagogâ— afoir thir maist miserable dayis it hes bene alluterlâ—â— onknawen nocht onlie to the kinges and princes boâ—â— alsuay to the haill warld He sais alsuay that Chrisâ— sall ressaue the bourding of the â—ynnes of his people â–ª quilairthrow for his in heritance he sall possede moâ—nie In the quhilk wordis he doeth testifie that Christ bâ— meanes of his passioun hes merited fra the father tâ— haue ane greit mulâ—itude for his inheritaÌ„ce the quhilâ— muleitude is sufficientlie declared be him quhair hâ— sais that the sonnes of the relict sall forther multipliâ—nor the sonnes of hir quha hathe ane housband Quâ—hilk wordis in respect S. Paul doith refer to the kirk 〈◊〉 Christ and the synagoge we collect tharbie necessarliâ— the soÌ„nes of the kirk to exceid at all tyme be ane greâ— number the sonnes of the synagoge Bot ze beand comâ—parit with the synagoge of the Iewis Zour nombre 〈◊〉 nocht corre spond to tharis in ony wayis Thairfore ze can nocht be the inheritance of Christ. we reid in lykmaner in the buik of Genesis ane promeis maid to Abraham that his seid suld incres and multiplie lyk wnto the sand of the sea and sterres of the heuin Quhilk promeis was maid to him in the persone of Isaac quha being borne conforme to the promisâ—toun did represent the Christiâ—nis as is contenit in the fourt chaptour to the Galat lyk as on the vther part â—smael being borne onlie conforme to the caâ—nell generatioun did represent and signifie the auld testameÌ„t and synagoge of the Iewis Sway according to the said promeis the seid of â—saac quhilk signifeit the Christianis aucht to be incresset and multipliet gretumlie be zound the seid of Ismael bot the seid of Ismael as the experience it self â—echis hes incresset mair nor thai quha hes profâ—ssed Zour doctrine and as Zet dois mair incress quhairfore ze on na ways appertein to the seid of Abrahame And in ane vther place it is propheceit that Esau sall do homage and obedience to his Zoungast brether Iacob Quhilk S. Paul in lykemaner doith attribuit to the synagoge and kirk of Christ to the quhilk the synagoge suid serue bot the synagoge at na tyme hes seruet zoure kirk becaus as ze do confess it hes bene almaist euer inâ—isible Malachias testiâ—ies that in the Kyngdome of Christ thair salâ—e ane pure sacrifice offered from the Orient to the Occident Bot ze can nocht be able to schau ony kirk quhilk euer hes offeret sic sacrifice except that onlie quhilk hes bene knawen and manifest to the warld Thairfore that onlie is the trew kirk And almaist all the propheites affirmes that the kirk
wold we domaÌ„d of the writer of the letter if the age of Abrahames faith should haue bene measured from the errour of the multitude that past befoir him and if that the age of the kirk gadderit within his hous should haue bene called an aucht yeare auld kirk wheÌ„ that Abraham had so long obeyed God while that all â—he warld continewed in their Idolatrie we demaÌ„d we â—ay if their auld Idolatrie maid Abrahames faith to be â—ut a new found faith and if thair multitude and vuiâ—ersalitie hauing for thame antiquitie maid the kirk that was in Abrahames hous to be a new found kirk we suppone that men of iugemeÌ„t shall other wise proâ—unce and subscrine with ws that the faith of AbrahaÌ„ had the same antiquitie that the word had which he â—eleued Now plane it is that the word which he beleued was the self same word which God pronuÌ„ced vnto the woman in the gardine speaklug aganis the serpeÌ„t saing I shall put inimitie betuix the and the womaÌ„ betuix thy seid and hir seid that sead sall braik doun thy head and thou shall break douÌ„ his heale This promise we say â–ª being espetialie maid to AbrahaÌ„ in thase wordes in thy sead shall all â–ª the natiounis of the earth be blissed was the groÌ„ud of his faith lyk as that it wes the grouÌ„d of the faith of Adame A bell seth and of alâ— the faithfull befoir him so that hir ' â–ª faith wes no new faith bot was that same faith wiche had continued amonges Godis elect froÌ„ the beginning for trew faith may not be measured froÌ„ the errour of meÌ„ bot froÌ„ thâ— word and promise which the faithfull beleue Is thâ— word froÌ„ the beginning and the promise vndo wted theÌ„ must the faith that thairupoÌ„ is grounded not onliâ— be trew but alsuay of the same age and antiquitie thaâ— the word is And thairfoir wheÌ„ soeuer the Papistes anâ— we shall cum to reaknen of the age of oure faith wâ— doutnothing but that thair faith in mo principall poiâ—tis nor one or tuo shal be found verray Zoung and buâ— laitly inueÌ„ted in respect of that onlie trew faith whicâ— this day in the kirks of Scotland is professed And thâ— selfe same thing assirme we of oure kirk and of the Eâ—uangell preached within the same to wit that the Euâ—gell which of Godis mercy is reuealed vnto ws is noâ— forged be man but that it is the self same Euangelâ— which Iesus Christ taught be his awin mouth and thaâ— his apostlis at his commandement published vnto thâ— world And therefore we say that oure kirk is no neâ— found kirk as the wryter blaspheamously rayleth buâ— that it is a part of that holie kirk vninersall which 〈◊〉 gronded vpon the doctrine of the prophetes and Aâ—postlis haueing the same antiquitie that the kirk 〈◊〉 the Apostles hes as concerning doctrine prayers admâ—â—nistratioun of SacrameÌ„tis and all other thinges requâ—site to a particulare kirk But yet will the wryter of thâ— letter alledge that we beleue not as the moste part 〈◊〉 men haue beleued a thousand yeares and moir 〈◊〉 they beleued the Messe to be a sacrifice propitiatoriâ— for the synnes of the quick and dead the Pape to be the head of the kirk and Christes vicare in the erth the naturall body of Christ Iesus flesche bloode and bane to be in the sacrament of the alter after that the wordis of consecratioun wer prononced be a preast Super materia debita that the prayers of the leuing â–ª profite the departed and sic others as the Catholick faith of the Papistes haue concluded These articles will the wryter say we beleue not and therefore whou can it be denyed but that oure kirk is new found and the doctrine thairof is new we haue ansuered and yet we ansuer agane that whatsoeuer Papistes haue beleued befoir ws which hath no better ground than the determinatioun of thair owen counsall can nether preiudge oure faith grounded vpon Godis expressed word nether yet can proue oure kirk to be but a new found kirk â–ª for gif ane commoun errour and a superstitious worshipping of God receaued of a multitude should haue that strength that it should preuale against Godis â–ª simple trewth and against his worshipping prescâ—iwed in his word then had the propheit Helias bene into a miserable conditioun who being but one man opponed him self to the king to his counsall to his prophetes preastes and people and in plane wordes accused thame all of apostasie froÌ„ his God froÌ„ his trew worschipping and froÌ„ the obedieÌ„ce of law and planely coÌ„uicted thame to be Idolatoures becaus they had imbrafed a worshipping of God not coÌ„teyned in his word It is a woÌ„der that the king with his preastes and propheites excepted not against the propheit and said whow eaÌ„ that be Idolatrie which oure kings aÌ„d people sence the days of IeroboaÌ„ haue vsed and maÌ„teyned for Gods trew seruice Thou art but one maÌ„ aÌ„d we ar a multitude how caÌ„ it be that thow onlie should pleis God But no such thing find we obiected wnto the propheit But his requeast being but ane maÌ„ was obeyed which was that god him self should iudge betuix him aÌ„d thame as that he did be fyre froÌ„ the heaueÌ„ This priuiledge craue we to be granted to ws of the Papistes in oure dayes to wit that thay suffre god to iudge betuix oure religione and theirs what he approueth let it be approuen of bothe and what be him is not commandet nor be the Apostles of Iesus Câ—rist established and practised let it be of boith reiected and so shall we suddanelie aggre But if that will still cry that we ar schis matykes and Apostates becaus we refuse to defyle oure selues with their abhominationis we can nor but appeale froÌ„ their corrupt sentence to the vncorrupt iudge of whose fauoures we ar assuredly persuader in the point becaus he hath said follow not the multitude in eâ—il doing and becaus that we find kingis propheites and people befoir ws to haue done the self same thing in their days and therefore to â—aue bene approued of god whiche we in godis feare haue done in oure dayes so wit thay haue distroyed the monumentis of Idololatrie and haue repressed the same externally be power and force notwithstanding she antiquitie thereof and that great multitude adheared vnto it And this muche for the multitude and that wâ—ich the multitude moste commonlie beleueth Now to the further â—essonis of the writer He first tauntis and mockis ws and oure kirk calling it your inuisible kirk of â—cotland Secondlie he aâ—â—irmeth that the kirk whereof the Prophet speakes salbe manifest and visible through all the world And for his proue alledges the second chaptour of the propheit Isaias And last he concludes in thais wordes wherfore if ye can not shaw in what place of the world afoir thre hundretâ— yeare youre kirk was into â—t followeth of necessitie
that it is no kirk To thais heades we must ansuer in ordour and first we wil pray the writer in his nixt ansuer to signifie wnto ws why he calleth the kirk of Scotland inuisible seing that the grouÌ„d and the persones inhabitant within the same ar sâ—biect to the senses of all those that list to looke vpon theâ—e yea the doctrine taâ—ght vnto ws is so patent that the verray enemies them selues ar not forbiddeÌ„ to heare and to iudge of it And finally the aâ—ministratioun of the sacramentes within our kirkes are so publict that none iustly 〈◊〉 coÌ„pleane that thay ar either debarred froÌ„ hearing or froÌ„ sight And therefore howsoeuer it pleaseth the wryter to delite him self in his owen vanitie we feare not to affirme that the kirk of God within Scotland this day is as visible as euer it wes in Iernsalem after that Christ Iesus receaued the euangell yea we will forther affirme that the trew kirk of Iesus Christ is as visible yea and as beutifull in all her proper ornameÌ„tis this day within the realme of Scotland as euer sche was in Corinthus Galatia Philippi yea or yet in Rome it self what tyme that any of the Apostles rewled thame or that when they wer saluted be the Apostles in his epistles for kirkis And this for the first heade TE REFVTATIOVN OTheir ze haue calumniat my argumeÌ„t or ze heue nocht onderstand it for of the discours of my letter it is easie to euerie man to perceaue that my argument was this That thai quha afoir ane thowsand zeare wes acknawlegit for trew Christianis throw the haill warid professed the coÌ„trare religioun to that quhilk ze professe Sway gif ze had ansuerit to the propois ze aucht to haue coÌ„damned thame as followares of fals and pernicious doctrine Thairfore to omschew the difficultie of the mater ze say that the age of the kirk aucht nocht to be compted frome the tyme quhen it plesis God to reueal his word to ony natioun Quhilk albeit it be trew zet nocht withstanding geuand that the word may be of lait reâ—elit to ony particalare natioun it can nocht be of lait reuelit to the haill world Quhilk we affirme of zour doctrine becaus as the experience it self teachis it was onknawen immediatlie afoir ane hundreth zeare â–ª nocht only to the realme of Scotland bot alsua to the haill world Thairfore it can nocht be the word of God quhilk as it wes reuealit froÌ„ Christ sua sen him it hes euer bene conseruet in the warld And quhen euer it hes pleasit him to reueill it to ony natioun quhilk afoir wes ignorant he hes vsed thame as instrumentis thairof to quhome of befoir it wes reuealit sua that we aucht nocht to abyde ony new reuelatioun maid to Iohne Caluin or Schir Iohne knox bot to embrace that religâ—oun quhilk anis being reuealit and maid manifest to the warld hes according to the promeis of Christ be the assistance of the halie spreit euer bene conseruet in it lyk as it falbe conseruet in despite of Sathan and all his ministeris to the end of the warld Zet to cloik zour ignorance ze ar nocht aschamed to compare zow to Abraham and Helias and zour kirk to the kirk of God quhilk wes in thair tyme. Bot to the effect that na man be deceaued be sic vane persuasionis I will declare that nother ze may be compared onie way with thame or zour new inuenâ—ed kirk to that kirk quhilk that acknawlegit For as concerning Abrahame it is maist aggreable to the veritie that he did with all constance retene and profes that religioun quhen he receaued the circumcisioun of God in the quhilk a lang tyme preceidaÌ„d he had bene instructed be his predecessouris quhairin gif he had bene requerit he culd haue sufficientlie schawin continuatioun from the beginning of the warld to him and to thame be quhome he wes instructed Quhairfore gif zour proceding is be coincidaÌ„d with Abrahame we desyre zow to adduce sufficieÌ„t testimonieto proue that religion quhilk ze profes to haue bene autorised in all agis sen the tyme of Christ to zow or ellis be nocht so impudent to compare zow to Abrahame considdering it dothe nocht appeir that Christ hes had les prouideÌ„ce of the kirk sen se sched his maist pretious blude for it nor he hade in the days of Abrahame Bot perchance gif ze be nocht lyk Abrahame ze wil be lyk Helias for as Helias reprouit Achab together with the superstitioun quhilk he and the haill multitude did follow notwithstanding the lang continuatioun of the same to wit betuix the tyme of Hieroboam and that present tyme of Achab sua ze and zour prophetis dois reproue all thame quhasoeuer follouis the auld and Catholict Religioun Thairfoir we will discus quhether zour religioun or oures be mair conforme to that quhilk was professit be Helias And to be schort Helias did nocht induce ane new religioun and of befoir vnknawin to the haill warld bot professit that quhilk the synagoge of the Iewes had imbraced from the beginning and to that present tyme continuet suay Helias as said is of Abrahame culd haue schawin successioun of lawchtfull paustouris quha had euer professit his doctrine And thairfoir reprouit Achab becaus he had reiected the religioun embraced be the Synagoge and did follow ane maist abominable superstitioun of lait days institute be Hieroboam Albeid ze wald syle the redars eys euin as it had bene ane laÌ„g tyme betuix Achab and HieroboaÌ„ quhilk did nocht mekle exceid the spaice of fourtie zearis Bot gif ze had coÌ„sidderit diligentlie the historie of Helias and Achab ze micht haue thairby vnderstaÌ„d zow and the remaneÌ„t of zour prophetis to be iustlie coÌ„parit to the prophetis of Achab for as is coÌ„tenit in the third buke of the kingis HieroboaÌ„ did coÌ„stitute vnto him self teÌ„plis in the heichast places aÌ„d preistes of the coÌ„mouÌ„ people quhilk câ—Ì„trar to the coÌ„stitutiouÌ„ of the synagoge war nocht of the trybe of Leui. To quhome iustlie zour ministeris dothe correspond for as in the synagoge thay wer only lauchfull ministeris quha descenait of the tryâ—e of Leui suay in the new testameÌ„t thay ar onlie lauchfull ministeris quha be the ordour of preâ—sthâ—d has receaned sic power and authoritie lyke as we sall heirefter mair fullelie declair Quhairfoir it dothe necessarlie follow that ze ar the pristis of Baal haue and togidder with Hieroboam I mene Caluin sallin from the trew and vniuersall kirk â–ª to Idolatrie that is to zour phantasticall imaginations and dreamis fra the quhilk ze ar callit heretikes lyke as the Grik word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doith signifie electioun or chois becaus ze haue chosin to zour self ane religioun by the vniuersall consent of the haill warld and suay as S. Paul says
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
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
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
as lauchfull ministers gif the kirk at ony tyme had bene inuisible it followis necessarliâ— that the ministers quha dois immediatlie succeid thairefter becaus they haue nocht ressauit thir power and authoritie be the kirk considdering it wes as than inuisible be destitute of all authoritie of lauchfull pastoures suay that na man can be bound or obleist be the law of God to obey thame of the quhilk the extreme ruine and exterminione of the kirk dois necesserlie follow And to be schort I wald domand gif zour kirk this mony hundreth zearis hes followit and embraced that maner of wirschiping of God and administratione of sacramentis quhilk the catholick kirk or as ze call it the papisticall kirk hes followit or nocht Gif ze ansuer that it hes followit sic maner of wir schining of God as the Catholick kirk then I collect necessarlie that zour haill kirk wes composet of hypocritis that is of thame quha exterioâ— lie professit ane religione and in wartlie ane vther and suay it culd nocht be the kirk of God becaus in our beleif we say I beleue the catholick kirk Gif ze ansuer that zour kirk hes wirschiped God in ane vther maner that is as ze do now and follow it the lyk administratione of sacramentis as ze do than I collect necessarlie that it wes visible becaus it is nocht possible that in ane assemblie or congregatione of men thay be diuers maners of worschiping of God and of the administratione of SacrameÌ„tis onles the ane pairt be knawin to the vther suay of necessitie thay aucht bayth to be visible I pretermit that in all contrais quhair the name of Christ euer hes bene professit thair is historeis maist faythfullie contenand the beginning cours and continuall progres of the kirk euin vnto this present aige bot quhow ony historicall narratioun culd haue correspondit to ane inuisibll kirk I can nocht full alie perceaue As to the authoritie of the ancient fatheres pastoures councels or assembleis of Christian men as said is be ane vniuersall consent thay confirme this to be trew in safar that all the ministers of the world can nocht be able to produce ane in the contrar quha in ony aige hes bene estemit as ane lauchfull pastour of the kirk This is the trew citie collocat on the montan quhilk can nocht behid This is the bricht lanterne quhilk can nocht be put onder ane firlot this is the tabernacle of Christ collocat nocht in the darknes bot in the sone This is the hous of God in the quhilk magnisicens and halines or to be found euin to the end Lat zou nocht heirfoir sa gretumlie be abused in zour awin phantasticall imaginations as to beleue that quhilk is repugnant to sa manifest scriptures and cleir testimoneis of the maist ancient fathers and to conclude contrar to the vniuersall consent of the haill warld afoir zour zou Bot perchance Schir Iohne knox hes fum demonstratione or necessar argument be the quhilk he is mouit to say the kirk to be inuisible thairfore I thocht expedient to adduce his resson and motiue in that part we beleue says he the kirk to be catholick thairfoir it is inuisibill Thus is ane argument treulie maist subtile and strenthie be the quhilk Schir Iohne knox prouis necessarlie gif he prouis ony thing that his kirk is as zâ—t inuisible Becaus gif he wer domandit quhether gif he beleuis the Catholick kirk or nocht Gif he ansueris he beleuis nocht than he wantis the maist chief article of his beleif Gif he ansuer that he beleuis it than according to his argument it followis necessarlie that it is as zit inuisible Thairfoir he is constranit to grant that of the forsaid article of the faith it can be naways prouen the kirk at ony tyme to be inuisible For quhen the apostoles authoriset and setfurth thais articles thay did acknawlege the kirk Bot gif Schir Iohne knox had bene in thais days be this argument he wald haue necessarlie collected the contrar euin aganis the apostolis thame selues Bot to proceid I will declair the ground quhairupon zour ignorance is foundet We beleif the Catholick kirk and neuertheles we see the pastouris of it we se the externall administratioun of the sacramentis we see the outwart signes and ceremoneis of religioun zit to acknawlege thame quha vsis sie exercise of religione to be the trew kirk of God and gouernit be his halie spreit it is necessare we haue fayth suay at all tyme we beleue the halie and Catholick kirk nocht obstant all exteriour appareill quhilk is obiected to oure senses As for exemple the heretikes seis euidentlie the pastourâ— quhairof the Catholick kirk consistes bot in respect altogether thay inlaik the verteu of faith beleuis it nocht to be the trew kirk thairfoir necessarlie fayth is requeseit to beleue the kirk euin quhen it is maist visible Nor zit as ze do maist freuolie and falslie affirme Thomas beleued that quhilk he saw bot that quhilk he saw nocht he saw Christ as concerning his humane nature bot be faith he beleued him to be God Quhairfoir it is manisest that zour argument adduced to preif the inuisibilie of the kirk is vane and of nastrenth Quhair ze conclude the kirk of God to tak the wingis of ane Egle â–ª and flee in the desert ze cleirlie declair zour self ane fals propheit in respect that Christ hes commandit ws expreslie to seâ—k him in his kirk and hes na les expreslie forbiddin to seik him in the desert Thairfoir his kirk can nocht be in the desert Bot grant and to zou that it had bene in the desert ze suld haue schawin at mair lenth quhow lang thair it hade remanit and maist cheiflie of all â—old haue declarit be quhome as principall instrumeÌ„tâ—â— it had bene brocht furth of the desert For as to ws we haue sene nane of thame quhome ze say to haue bene in the desert bot ane forloppen companie of monkis and freris nocht out of the desert bot of the closter to embrace the libertie of zour euangell suay I feir grethumlee that in quhatsumeuer desert zour kirk wes afoir zou it do as zit thair in remane Thus I am constranit to say becaus thair is na thing in the quhilk ze vant mair nor that Christ hes reseruet to him selfe mony thousandis quha hes nocht bowit thair knie to Baal As to zou all considdering ze haue embraced samtyme our religioun gif it be fals ze haue all bowit zour knies to Baal thairfoir of necessitie ze mon all pas to the desert to serce and inquyre thame quhâ—me Christ hes reserued to him self and quha hes nocht bowit as zit thair knies to Baal Forther gif zour kirk afoir Iohne Caluin wes in the desert and