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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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yet to remayne lyke wycked if it be not worsse wyth the time of Ieremi Now let vs search what followed in Iuda Mischief vpon mischiefe notwythstaÌ„dyng the coÌ„tinuall and longe cryinge of the Prophetes while finally God in hys anger toke away good kyng Iosias because he was determined to destroi Iu da as before he had destroied Israell After the death of this godly King great was y â— trouble dyuers sondry were the alterations in that common wealth Their Kings taken prisoners 〈◊〉 after another in short space what other were the miseryes of that stubborne nation O God for thy greate mercyes sake let neuer thy small and troubled flocke within the Realme of England learn in experieÌ„ce But in al these troubles no repeÌ„tauÌ„ce apeared as by the Prophet you may lerne for thus he cryeth Thou hast stricken theÌ„ O Lord but they haue not mourned Thou hast destroied theÌ„ but thei haue not receiued discipline they haue hardened theyr faces harder then stones they wyl not conuert The whole laÌ„d is wasted but no man wyl wey ponder nor consider the cause Thys people wyl not heare my woordes they talke in the wickâ—… inuencion of their owne harts they go after other gods to worship and serue them And of the Prophetes natural frendes of the meÌ„ of â—…nathot some plainly said Speake no more to vs in the name of the lord least thou dye in our handes Selyke these men had smal fantasy to Gods Prophet But yet shal a SermoÌ„ and that which ensued the same made in the beginning of the raigne of â—…him sonne to Iosias make euident better knowen how much the people were bent to idolatrye and to heare â—…alse Prophetes after the deathe of theyr good â—…iynge The Prophet is commaunded by God â—…o stand in the court or entresse of the â—…ordes house and to speake to all the Cities of Iuda that then came to worshyp in the house of the Lord is coÌ„manded to kepe no word backe 〈◊〉 paraduenture sayth the Lord they wyl harken and turne euery man froÌ„ his wycked way The teâ—…or of his sermon is thys Thus saith the â—…ord if ye wil not obei me to walke in mi lawes whych I haue geuen you and to hear the wordes of my seruauÌ„tes the Prophetes whom I sent vnto you â—…ng vp â—…times and styl sending If 〈◊〉 wil not heare them I say then wil I do to thys house as I did vnto Silo and wyl 〈◊〉 thys City to be abhorred of all the people in the eartheâ—…care not the words of the Prophets that sai vnto you ye shal not serue the â—…nge of â—…bylon I haue not sent them saith the Lord how 〈◊〉 then are bold to prophecye lyes in my name â—… If you â—…ue care vnto theÌ„ both you and your false Prophetes shal perish Here is syrste to be noted that the people was alreadye entred into iniquity and specially straight after the death of theyr King into idolatry froÌ„ which the Lord by his Prophet labored to cal them backe threatnyng vnto them desolation if they proceded to rebell Secondarelye it is to be obserued that amongst theÌ„ wer false Prophets not that they were so knowen and holden of the people no they were holden and esteemed for so they bosted them selues to be the true Churche of God that coulde not erre for how should the law perishe from the mouth of the priest These false Prophetes were maintainers of idolatry and boldly they promised to the people prosperity and good lucke wherwith the people wer so abused â—…ynded that the wordes of Ieremye dyd rather harden their hartes then pâ—…ouoke anye to repentaunce as the consequentes declared For his Sermon ended the Priestes and Prophetes the whole people apreheÌ„ded Jeremy with one voice cried he is worthy of y â— death Great was y â— vprore agaynst the poore Prophet in which apparatli he could not haue escaped the death if the princes of Iuda had not hastelie come from the Kinges house into the tempel had taken vpoÌ„ them the hearing of the cause in which after much debate whyle some defended and some accused the Prophet most vehemently the text sayth the hande of 〈◊〉 the sonne of Saphan was with Ieremy that he should not be geueÌ„ in to the hands of the people to be killed Here of you may easly consider beloued brethren what wer the maners of that wicked generation immediatly after 〈◊〉 death of their good kyng and how they wer encouraged to idolatry by false prophets But in al thys tyme the Prophet ceasseth not moste faithfully to execute his office For all be it 〈◊〉 thys he might not enter into the temple for he was forbyddeÌ„ to prrach yet at Gods commaundemeÌ„t he writeth his Sermons and causeth them to be openly read in the temple Alas I feare we lacke Saruch after they came to the eares of the â—…saile and last to the king And all be it in dispite they were once brent yet is Ieremy coÌ„maunded to write againe and boldlye to saye Iehoiakim shall haue no seede that euer shall syt vpon the seate of Dauid Their Carion shal be cast to the heate of the daye to y e frost in the night And I shal viset saieth the Lorde the iniquitie of hym of his seede and of his seruauntes and I shall bryng vpon them vpon the dwel lers in Ierusalem and vpon all Iuda all the calamities that I haue spoken against them 〈◊〉 when these wordes were spoken and wrytten so they were contemned despised that they durst cry let the counsaile of the holy one of the Israel come we wil follow the 〈◊〉 of oure owne hartes Yet no wordes of hys threatninges were spoken in vaine for after mani plageâ—… 〈◊〉 bi the mischeuous father the wycked and myserable sonne in the third moneth of his raygne was led prisouer to Babilon But now when the time of their desolarioÌ„ approcheth God sierreth aboue them such a king 〈◊〉 Prophetes and Prestes as their own hartes wyshed eueÌ„ such as shuld wychout repugnaûce lead theÌ„ to their 〈◊〉 again that they who neuer 〈◊〉 in the truth myght fyl theyr bellyes wyth horryble lyes Zedechias was â—…yng and suche as long had resisted poore Jeremy had now gotten in their hand the fearful 〈◊〉 of correction Phaâ—… and his companioÌ„s led the Kynge as they lyst 〈◊〉 goeth 〈◊〉 a place of 〈◊〉 The hyll auâ—…ers 〈◊〉 with incense 〈◊〉 his bell â–ª Gods 〈◊〉 y t vengeauÌ„ce of God was poured upoÌ„ them and upoÌ„ them whoÌ„ they disceiued get the daye they long looked for In conclusioÌ„ so horrible wer the abhominations that newly were 〈◊〉 that the lord cryeth to hys sore troubled flocke what hathe my well beloued to do in my house meaning in the tempell of Jerusalem seing the multitude committeth such abhominatioÌ„ Thei haue pro uoked me to anger burnyng incense vnto Baal Which greate abhominacion when
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