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A04918
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An admonition or vvarning that the faithful Christia[n]s in London, Newcastel Barwycke [and] others, may auoide Gods vengeau[n]ce bothe in thys life and in the life to come. Compyled by the seruaunt of God John Knox ...
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Knox, John, ca. 1514-1572.
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1554
(1554)
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STC 15059; ESTC S106336
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31,856
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80
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God had shewed not onli to â—…eremy who then was in Jerusalem but also to Ezechiel being prysoner in Babilon their bodies being separate in prophecie they did bothe agree that whole Israel Iuda should be 〈◊〉 Thus 〈◊〉 Ezechiell 〈◊〉 vpon al the abnominations of the house of Israell they shall fall by the sâ—…rd by â—…ieluce hunger he that in far of shal dye of the plage 〈◊〉 that 〈◊〉 〈◊〉 shal fal by the sweâ—…d 〈◊〉 that is left and is beseged shal dye by huÌ„ger and I shal compleat my â—…rathe vpon them And Jeremy sayth Beholde I wyl geue thys citie in the hand of the 〈◊〉 in the hand of 〈◊〉 Kyng of Babylon who shall take it The 〈◊〉 verely shal euter into it they shal burne it wyth fyre they shal burne it and the houses in which they brent 〈◊〉 to Baall c. The chyldren of Israell and the chyldreâ—… of Iuda haue don nothing from their youth but wickednes and that before myne eyes to prouoke me to anger They haue tourned vnto me theyr backes and not their faces they their Kinges their princes their prophets their priestes whole Iuda al the city of JerusaleÌ„ Thei wold not hear nor be reformed Thei haue set vp their dong so termeth he their idols in the place that is coÌ„secrat to my name And wheÌ„ the Kynge of Babylon was lying about the citie he saieth to the messengers of Zedechias who are sent to demaund of the Prophet what shoulde become of thys Citye The Caldees shal take thys City and shall burne it with fire yea if you had kylled all the host of the Caldes that besegeth you and if the killed man were left euerye man should rise in his tent and shuld burne this Citie wyth fyre He that abideth in thys Citye shall dye eyther by sweard by huÌ„ger or by pestilence But he that shal go forthe to the Caldes shall lyue and shal wyn his soule for a pray And to the liyng in 〈◊〉 askyng hys counsaile he boldly saith If sodenly thou shalt go foorth to the princes of the Babilonians thy soule shal lyuc and thys Citye shall not be brent wyth fyre But yf thou go not forth to the captaines of the Babylonians thys city shal be geuen ouer in the handes of the Caldees who shall burne it wyth fyre neyther yet shalte thou escape theyr handes Thus did these ii Proplietes as al so dyd others before them playnelye speake the desolation of that place for such offences as before hath bene rehearsed But how pleaseth such message the Citie of Jerusalem the Priestes Princes and people of Iuda and what reward receiued Jeremy for his long trauel painful preaching Derelye euen such as Phaâ—…hur his counsel iudged meete He spaâ—…e against the temple said they He prophecied mysthiefe against the Citie he faynted the hartes of the souldiars and of the people but principally he was vnfriendly to the faith that Phasâ—…hur taught the people to wyt the faithe of their 〈◊〉 fathers who alwaies rebelled against God And therfore he was reputed an 〈◊〉 accused of sedition and dampned of treasoÌ„ Plam preachings were made against at that he had spoken and such 〈◊〉 was promysed that within ii yeares should the yoke of 〈◊〉 be broken froÌ„ the neckes of al the people and the vessels of the Lordes house together myth all pleasures shuld be brought agayne to Ierusalem Now dyd they abound in wine and with oile 〈◊〉 pleasing blessed amoÌ„gst the people were such Prophets Ieremye had troubled them and therfore he must dye to pryson shall he go for the king can deny nothing to his princes of whom Phasâ—…ur appeareth to haue bene chiefe chauncelour by whoÌ„ was not only the king but al y â— whole multitude so blinded that boldly they durst crye no mischaunce shal come to vs. We shall neither se pestilence not hunger the king of Babilon shall neuer come against this land In the midst of these stormye troubels no other comforte had the Prophet then to complame to his God at whose coÌ„maundement he had spokeÌ„ And in this his coÌ„plaint he is so kyndled against their idolatry and great vn thaÌ„kfulnes that he crieth as in a 〈◊〉 O thou Lord of hostes the 〈◊〉 〈◊〉 the iust thou that seest the raynes of the hert let me se thy vengengeaunce taken vppon thâ—…m for vnto the haue I referred my cause As thiâ—… prayer was moost searfull to his enemyes if they had sene the efficacy therof So by the same was the Prophet assured that Gods wrath was kiÌ„dled against that sinfull nacion and that it shoulde not turne backe til he had perfourmed the cogitations of his owne hert I appeale to the conscience of euery indifferent in 〈◊〉 what one point differeth the Regiment maners and state of England this day from the â—…boue rehersed estate of Iuda in 〈◊〉 〈◊〉 daies excepte that thei had a kinge a man as apeareah of nature 〈◊〉 aâ—… then cruel who sometimes was in â—…reated in the Prophetes favour 〈◊〉 also required him of counsaile in some daungers And yeu haue a Quene a momaÌ„ of a stoute stomake more â—…iffe in opinion then flexible to the truth who in nowise may abide the preseÌ„ce of gods Prophetes In this one thing you disagre in al other thinges so like as one â—…ut is to another Theyr King was ledde by pestilent preistes Who guideth your Quene it is not vnknowne Vnder such came idolatry to the height againe â—… wold to God that the worsse were not among you In Jeruâ—…aleÌ„ was Ieremy persecuted for speakyng the truth and for rebuking their idolatri What prison wyth in London tormenteth not some true Prophet of God for y â— same causes And O thou 〈◊〉 of darknes wher that idoll of late dayes 〈◊〉 first erected thou â—…mer of London In the do mo 〈◊〉 then one suffer 〈◊〉 and trouble whom God sâ—…al comfort according to his promis and reward their 〈◊〉 euen as they haue deserued And in that dai shalt thou tremble and suche as shall purpose to defend the shal perish with the because thou wast first defyled in that most abhominable idoll Consider deare brethren if al thinges as pertaining to iniquitie be a like betwene EnglaÌ„d and Iuda before the destruction therof 〈◊〉 if England be worsse then Iuda was in those daies Seyng God spared not them shal we thincke that the Lords vengeauÌ„ce shal sleepe mans iniquitye beyng so 〈◊〉 â–ª No deare brethren he that hath vnder standing must know the coÌ„trary and he to whom the Lordes mouthe hathe spoken must shew the causes why the Land shalbe waste It may offend you that I call England worsse then was vnthankful Iuda but if good and euident reasons adduced mai take place then I feare not iudgement From IerusaleÌ„ many passed away at the admonicion of the Prophet leuing al thei had rather then thei wold abide
porciaÌ„ shalbe saued nor yet that the city shalbe builded for euer again because it is accursed of God â—…ere is a playne declaration what God requyreth of them that wil continue in leage with hym and what he hath damned by his 〈◊〉 woord And do we 〈◊〉 beloued brethren that the immutable God wyl 〈◊〉 at our idolatry as that he sawe it not semg he commaundeth iudgement to be eccecuted so seuerely against idolatours and against such as onli prouoked or solicited others to idolatri that neither should bloud nor affinity neither multitudâ—… nor ritches saue suche as offend neither yet that we shoulde 〈◊〉 their offences but y â— we shuld be the fyrst that should accuse brother sonne daughter or wife And why because he intendeth sayeth Moises to bryng the froÌ„ the Lord thy God who led the forth from the land of Egipte â–ª and therfore let him dye that al Israel hearyng may feare and presume not after to commit the like abhominatioÌ„ Let nothing pertaining to such a man or citie cleaue vnto thy hand that the Lord may turne froÌ„ the furour of hys wrath and be moued ouer the 〈◊〉 most tender mercye and affection and that he may multiply the as he hathe sworen vnto thy fathers In these wordes most â—…uidently is eâ—…spressed vnto vs why God wil that we auoid aâ—… felowship with idolatry wyth the maintainers of the same In which are thre thyngeo 〈◊〉 to be noted Fyrst that the holye Ghost instrâ—…cteth vs that maintamers of idolatrie and prouokers to the same intend to drâ—…w vs from God and therfore he commaundeth vs that we shal not conceale theyr impietie but that we shal make it knowen and that we shal punish it if we wyl haue the leage betwene vs and God toÌ„ stande sure And here is the firmament of my first cause why it is necessary to auoid idolatrye because that otherwyse we declare our selues lyttle to regarde yea to haue broken 〈◊〉 demed that holy league whiche is betwirt vs and God thorow Iesus Christ. Secondly It is to be noted that Idolatry so kindleth the wrath of God that it is neuer quenched 〈◊〉 the oftenders al that thei possesse be destroied from the earth that by fyre It maye appeare that this is a scuere and rigorous iudgemeÌ„t but let y â— cause be conâ—…idered then shal we vnderstaÌ„d that in the same God sheâ—…eth vnto vs his most singuler loue declaring himselfe enemy to our enemyes For all those that wold dram vs froÌ„ God be they Kings or Quenes being of the 〈◊〉 nature are enemyes vnto God and therfore wil God y â— in suche cases we declare our selues enemies vnto theÌ„ And last it is to be noted that obedience geuen vnto God in taking 〈◊〉 â—…eaunce vpon Idolators by such meanes as GOD hath appointed is a cause why God sheweth his mercie Why he multiplieth vs and embraceth vs with fatherly loue wher contrary wyse by consenting with Idolatry are the mercies of God shut vp from vs and me cut of from the body of Christ to wither and rotte as trees without moister But now shal some demanÌ„d what then Shal we go to kil al Idolators That were the office and dutie of euery ciuile maiestrate within his 〈◊〉 and iurisdiction But of you is required only to auoyd perticipation and company of that abhomination â–ª aswel in body as in soule as Dauid Paule plainly teacheth Dauid in his eâ—…ile in the middes of Idolators saith I wil not offer theyr drink offerings of blouâ—… neither yet will I take their name in my mouth And Paule saith You may not be pertakers of the lordes Table â–ª and of the table of deuils you may not drinke the Lords cuppe and the cuppe of deuils As these two places of Scripture plainlye resolue the former question so do thei confirme that which is before saide that the league betwene vs and God 〈◊〉 〈◊〉 of all Idolatrye First plaine it is that in â—…ath in Corrinthus was no smale noumbre of Idolators whan Dauid was ther in ecsile and whan s. Paule wrote his Episile yet nether saith Da uid that he will kil anye in that place because he was not their maiestrate nether geueth Paule any suche commaundement But in one thing they both agree that suche as hath societie and leage with God must so 〈◊〉 Idolatry that no part of the body be â—…efiled therwith for Dauid sayth I wil not take theyr names in my mouth As though he would say so odious are the names of false and â—…aine goddes that the mencion of them is righteously compared to stinckynge dounge and vile carion which nether can be eaten nether yet smelled without disyleasor of such as haue not lost the iudgementes of their sences And therefore sayth Dauid I wil not defile my mouth with them That is I wil neuer speke one fauourable word of them I thinke much lesse woulde he haue crouched and kneeled before them for any mans pleasure Aduert brethren that Dauid inspyred with the holy gost knew no suche shiftes as worldly wyse men imagyâ—… now a daies that they may kepe their hartes pure cleane to God though theyr bodies daunce with the Dyuel Not so beare brethren not so the temple of God hath nothing to do myth 〈◊〉 The cause ecspresseth Dauid in these wordes for the lord him selfe 〈◊〉 my porcion and in my inheritaunce Great is the cause if it be depely â—…sidered Dauid illuminated by the holy Gost saith eueÌ„ the selfe same thing which before we haue alledged of the Apostles wordes that God myll not part spoile with the 〈◊〉 permitting him to haue the sctuice of the body he to stand coÌ„tent with the soule hart or minde No brethreÌ„ Dauid 〈◊〉 thys the foundament and reason whi he 〈◊〉 〈◊〉 offer sacrifice to idols neither yet defile hys mouth w â–ª theyr names because saith he y â— lord is my porcion As he would say Such is the condition of the leage betwene 〈◊〉 my god that as he is my 〈◊〉 of defence against my enemies preseruyng and norishing both the body soule So must 〈◊〉 〈◊〉 whole his in body and soule For my God is of that Nature that he wyll suffer no porcion of hys glory to be geuen to another In confirmation of this saith 〈◊〉 after he had rebuked theyr idols and 〈◊〉 〈◊〉 These are thy portion And Ieremy lykewyse in 〈◊〉 of theÌ„ saith 〈◊〉 thy bedfellowes delyuer the cal vpon them and let theÌ„ heare the. Thou hast commytted for nicatioÌ„ and whoredome wyth stocke and stone The Prophetes meanynge therby that Idolatours can haue no leage nor couenaunt with God in so 〈◊〉 as their hartes be alienated from hym which the seruice of their bodies doth testifie And therfore renounceth God such leage and bond as was before offered for Esay wold saye Euen such as thou haste chosen such shal be thy porcion And Ieremy