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
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
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
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
it wes becum new BabiloÌ„ And least that any shuld think that the author meaneth of the ancient Romane Impyre and nocht of the regiment of the kirk that was in it or in the dominion therof he explanes him self after whill that he interpretes the great hoore and the kinges of the earth who commit huredome with her The great hoore he saith the vniuersall 〈◊〉 affirmed to be Rome Not sais he as concerning the congregatioâ—n of the iust which sum tymes wes a 〈◊〉 in it bot as concerning the multitude of the reprobat who be thair wicked workes blaspheameth and impungeth the same kirk being a pilgramer with 〈◊〉 et Maiseet Tyrie mark that the Writar sau in Rome tuo kirkes the hoâ—re and hir multiâ—ude disâ— ersed in all the places of that Impyre and the kirk which wes astranger blaspherâ—â—d and impunged be the multitude â–ª And yet ester he explanes himself more planelie sayng Reges vero terrae dicti sunt prae lati quibus concessum est regimeÌ„ animatuÌ„ Quorum nonulli fornic antur cum Babilone Qâ—â—m quidem vt placeaÌ„t hominibus paruipendunt necliguÌ„t mandatuÌ„ dei The kinges of the earth sais he ar callen the prelates to quhome the regiment of saules is committed of whome neuertheles some coÌ„mitt fornicatioun with Babilon becaus that thay for the pleasure of men neglect and dispise the commandimeÌ„t of god And least that any shuld thinck that suche a sentence had recklefly eshaped him he doubles the same wordis our agane â–ª Sayng Reges verò terrae esse prâ—latos ecclesiae qui fornicantur cum Babilone superius dictum est It is befoir said saieth he that the kinges of the earth ar the prelatis of the kirkes of whome sum commit hooredome with Babilone And proceades farther saing 〈◊〉 quod sequitur in mercatores terrae de virtuâ—e 〈◊〉 eius diuites facti sunt ad falsos facet dores 〈◊〉 pocharitas referenduÌ„ est qui negociantur regnuÌ„ Dei teÌ„poralibus lucris That is And that which followeth sayet he aÌ„d the merchaÌ„des of the earth wer maid rlche of her pleasures That making marchandise of the kingdome of God gapes for temporall aduantage c. And after a litill vpon thase wordes and the merchandes of the earth shall muâ—ne c. he sais Negotiatores terrae sicut superius dictum est ipâ—i sunt sacerdotes bruti qui nesciunt quae Dei sunt Sacerdotes animales qui dati sunt in atrium exterius vt manducent peccata populi qui vendunt orationes Missaâ— pro denariis facientis domum orationis apothecam negociationis facientes inquam forum publicum speluncam latrounum c. That is the merchandes of the earth as is befoir said thay ar the brutish preastes that know not those thinges that apperteane to God Sensuall preastes that ar placed in the outward court that thai may eat the sinnes of the people who sel prayers and Messes for money macking the hous of payer ane chop of merchandise yea making it I say a publict and oppeÌ„ mercat and a den of theues c. If Maister Tyrie or any vther of that sect blame ws of raylling as commonlie thay vse to do when that we speak treuth then let him and thame coÌ„sidder that we learned not of Martyn Luther quhat kynd of men the papistes werâ— bot that which we speak and affirme now we haue receaued of the Papistes thame selues For this hath bene the merâ—yâ—full prouidence of God to warts his litill flock euer from the beginning That when ane vniuersall corruption began to spred the self than wer rased some as it wer one or tuo amonges the hole multitude till admonishe the present age and the posterities to cum â—ow far men had declyned from the originall puritie that at least God might haue sume testimonie that the veritie of God was not altogether buried in the earth But now let ws heare the iugement of vthers THE REFVTATION I Micht hane passit this iustlie onder silence becaus it contenis nathing quhilk ony way is contrar to me â—ot in respect it abundet of maist impudent lyes I culd â—ocht be satisfiet in my conscience â—nlâ—s I had incideÌ„tlie admoneist the reader thairof to the end he micht acknowlege the sinceritie of zour euaÌ„gell As quhair ze reios sa gretumlie in the succes of zour dostrine that it hes suay within schort space incresced an multipliet veralie I see na caus quhilk may in onâ— wais moue zou Suay in that part in respect God quha of his infinit prouidence conseâ—ues his kirk at all tyme hes in ane greâ—t part purget it of men of zour faction of the quhilk sum be his iust iugement ar rutis out as on profitable and pernicions to the hail warld â—theris vnderstanding thame selues to haue bene meruelouslie decâ—aued hes reunited thame selues agane to the Catholict faith Suay that thair is few in thâ— haill warld quha doith frielie profes zour doctrine onles it be in â—ngland Scotland and in the countie of â—alatine in Germainie Thairfoir it hes nocht sa gretumâ—lie incressed as ze beleue and be the prouideÌ„ce of God the vanitie of it is daylie mair and mair espyed Bot to pas fordwart ze promeis first to adduce certane testimoneis be verteu of the quhilk ze may be able to preif deprauation nocht onlie of maners bot alsuay of doctrine to haue bene in the Romane kirk Bot haueaÌ„d adduced sum testimoneis of abbat â—oachim and Auentinus concernand onlie the corruptioâ— of maneris and that bot of sum particulair persones ze do on nawais adduce ony testimonie coÌ„â—orme to zour promeis quhairef deprauatioÌ„ of doctrine in ony sort may be collected nor zit makaÌ„d mention of ony that did profes zour doctrine in ony age For as coÌ„cerning deprauatioun of maneris in sum particulair personis we do graÌ„t it allreddie wnto zou suay that ze mistert nocht to haue hestowit sa mekill â—yme in probatioun thairof lyk as gidder in his kirk to the day of iugement Bot as ane euill dialectitien of ane particular or tuay wald collect the vniuersall to be trew As quhair ze obserue ane smal numbre of Prelatis or pastouris of the kirk to fall in ony â—ce ze collect the haill remanent to be alyke Thairfoir behald quhat S. Augustene doth wreit in ane of his epistolis Quhat is it saith he that thay do maist diligeÌ„tlie obserue and nott bot as ane particular bischop clerk or religious man dothe fall suay beleif thay of the pastouris and zit nocht withstanding quhen thay obserue ony particular woman conioned in matrimony notet as ane adulterar nother do thay mak diuorcemeÌ„t with thair wyues nor accuses thair motheris of the lyk salt Suay albeid the Papes of Rome had beneâ—sic men as ze allege it is no preiudice to the catholick religiouÌ„ as S. Augustin prouis aganis the heretikis