inuenomed religioÌ„ as from olde Idolators they had receiued and that because it pleased their kinges chiefe rulers and gouerners it must nedes be good and please them They made no difference betwixt that which was holy and cleane because it proceaded froÌ„ God that which was prophane filthye which wicked Idolaters had inuented and deuised The pastors finally were become dumme dogges their watchemen were bliÌ„de giueÌ„ to excesse slowth fulnes and sleape to be short they came to that corruptioÌ„ that the Lord dyd seke a man to repaire the hedge agayne to staÌ„d in the gappe before him that the land shulde not be wasted but yet he founde none for all were declined all soght their own aduaÌ„tage no man called for iustice equitie no maÌ„ was iudged of faithe and veritie They broght forthe coccatrise egges their fete raÌ„ to mischief thei made hast to shed innoceÌ„t blood they nether knewe nether yet would knowe the way of peace but to suche horrible confusioÌ„ came all things that the veritie was banished and whosoeuer departed from iniquitie was made as a praye to all men Which thiÌ„gs when the Lord dyd consider and dyd see that none wolde set them selues no man I saye that opponed him self to so horrible iniquitie his owne arme gaue him saluation and his owne iustice dyd holde him vp c. he powred forthe after dyuers plagues his furie vpon that nation at once and in the hote fyer of his anger dyd he consume them and so dyd rewarde their wicked wayes vpon their owne heades as before was threatened by the mouthe of Moises These testimonies and many mo which to auoyde prolixitie I omit we haue of the prophetes how corrupt was the whole body eueÌ„ in the dayes of the most godly Kinges yea euen in the dayes when the plagues were vpoÌ„ them And the histories do witnes that no soner dyd euer any Idolater rise but that so sone from the highest degre to the lowest from the prince to the Prophet a meane nombre except were all redy to obey what soeuer was commanded by suche as were placed in honors and auctoritie The historie dothe farther witnes that the princes of Iuda after the deathe of Iehoiada by whose wyfe Ioas was preserued in that most cruel murther of all the kingly seade made by Athalia and by whose most faithful diligence the same Ioas was in the seuenthe yeare of his age made king ouer Iuda the conuenant and leage before broken by Idolatrie was renued agayne betwixt God and the people and betwixt the people and the king to witt that the one and the other shulde be the people of the Lord by renuing of which coÌ„uenant vnhappie and cruel Athalia was killed the people dyd enter into the house of Baal brake it downe with his altars and images euen to powder and finally before y e altars of Baal dyd most iustely kyl MathaÌ„ Baals great preste after y e deathe I say of Iehoiada by whose godly prouidence all these thiÌ„ges were broght to paâ—â— se y e priÌ„ces of Iuda came bowed theÌ„ selues vnto the King making no doute this petition vnto him that they might haue the religion which loÌ„g had bene reteined amongst the Kings of Iuda euen from the dayes of Salomon y t they shulde not be so straytly bonde as the conuenant made by Iehoiada commanded â–ª so they wolde not returne as may appeare they did alledge to Baal but stande content with their hylaltars their thickets of wood and ancient Idols And that this was their petition the historie giueth playne light For it saith And the King hard them they leauyng the house of the Lord the God of their fathers serued thickets and Idols which thing albeyt it dyd so displease the Lord that he sent his prophetes sharply to rebâ—ke their vnthankful defection yet was there no redresse For the King princes and people were conspired against God and so from Idolatrie proceded to cruel murther as the histories doth witnes in the dayes of Achas The same abominations remayned in all estates For Vrias the highe preste him self at the commaundement of the King buylded an altar as the King had sent him a paterne from Damascus so left the altar of the Lord and brent sacrifice vpon that great altar c. In the dayes of Ezechias that zelous and Godly King what were the hartes of the nobilitie and people towardes Gods true religioÌ„ it may appeare by the sequel For streght after his death dothe the whole multitude returne with Manasses vnto Idolatrie abhominations and cruel murther yea euen while the King dyd lyue that treasonable traytor Sobna eÌ„nemie to God to his true whorship and to his prophetes was treasorer and in highest auctoritie Ieremie Ezechiel do witnes that the pâ—inces prophetes people were so corrupt euen to the verie day of the destruction yea and after the same that Zedechias of nature by all apparaÌ„ce not verie cruel but yet faint harted for lacke of faith was coÌ„pelled at their commandement to put Ieremie in prison and to gyue them permission to put him to death at their pleasures whose lyfe by Gods mightie prouidence yet preserued and being called to the presence of the kinge to whome he gaue in Gods name most holsome counsel yet durst not the KiÌ„g for feare of his princes nether follow the same nether yet let them vnderstande what coÌ„munication was betwixt the Prophet and him Ezechiel in his vision saw the people and princes declined from God and dyd also heare these wordes spokeÌ„ by God The iniquitie of the house of Israél and Iuda is great aboue measure the earthe is ful of blood and the Citie ful of defection For they haue said The Lord hathe left the earthe and the Lord seethe vs not After that most miserable destruction of Ierusalem when a remnant of the poore people and Nobilitie who had escaped the edge of the sword were left in the lande with the prophet Ieremie and with Godolias the sonne of Ahikam their olde venome of rebellioÌ„ against God his reueled wil was nothing purged For albeyt that the princes Iohannan the sonne of Carea Iezanias the soÌ„ne of Hoseas with the whole people had promised vnto Ieremie by a solemned othe to do whatsoeuer the Lord shulde commaunde vnto them by his mouthe yet when he commaunded theÌ„ in the name of the Lord to abyde in the lande and not to carie the people to Egypt they nether feared nor ashamed to say vnto him thou speakest a lye the Lord hath not sent the to vs commauÌ„ding that we shulde not go to Egypt c. to Egypt wil we go and we wil serue the quene of heauen c. euen as our ancient kinges and fathers dyd before vs and so in despite of God of his prophet and of his worde reueled vnto them departed from the lande which
THE COPIE OF AN EPISTLE SENT BY IOHN KNOX ONE OF the Ministers of the Englishe Church at Geneua vnto the inhabitants of Newcastle Barwike In â—â—e end wherof is added a briefe exhortation to England for the spedie imbrasing of Christes Gospel hertofore suppressed banished MATTH CHAP. VII â—uerie tree which bringethe not fourthe good frute is hewne downe and cast into the fyer AT GENEVA M.D.LIX. MATH x. VVho so euer shal confesse me before men him wil I confesse also before my father whiche is in heauen but who soeuer shal denie me before men him wil I also denye before my father whiche is in heauen â—â—hn Knox to the inhabitantes of Nâ—wcasâ—le aÌ„d Barwike and vnto â—â—her who sometyme in the Realme â—nglande profâ—ssed Christ Iesus aÌ„d 〈◊〉 be returned to the bondage of 〈◊〉 wisheth true and earnestreâ—ancely the powre and operation â—at same spirite who called from â—he Iesus the onely pastour of our 〈◊〉 IF the reason of man shal be called to iudg what frute ensuethe the payneful trauail of Gods most faithâ—â—ll seruantes who at his comâ—andement studie to repayre his â—itie and to purge his temple â—â—t onely shal their labours be â—stemed for a tyme to be vainly â—pent but skarsely shal the wisdome of God throughe mans â—ashe iudgement escape condemnation nether shal the veritie of his promesses be free frome suspition of falsehod and vanitie For to mans reason nothing appeareth more absurde folishe nor vnreasonable then y t God whose powre no creature is able to resist shal send fourth his messingers to performe his worke and wil and that the same shal be so impugned that their building in their owne eyes shal be ouerthrowne and destroyed and that the natural man can not se how the promesses of Christ Iesus made to his Apostles and vnder their names to all true preachers of his holy Gospel in these wordes can be prouen constant and true I haue saith he appointed you to go and to bring fourthe frute that your frute shal abyde The stabilitie and truth I say of this promesse dothe not sodenly appeare but rather the playne contrary For if the frute of the Gospel and glad tydinges preached be first in this lyfe the glorye of God I meane such good workes as may declare the spirite of regeneration shining in man after that he be planted in Christ Iesus and after this battel the ioy prepared for Gods children if these I say be the frutes of Christ Iesus preached then appeare the most parte of trees to be destroyed before the tyme of frute dothe approche For some by tyrannie and violence are rooted out frome the societie of earthely creatures before they beginne to florish so is their frute to maÌ„s iudgement impeaded and hindered some are blasted and wythered withe stormy windes and some are corrupted ether by vermine or by venemous humors proceding frome a corrupt fountayne so that the frute of none almost dothe appere to our eyes To speake the matter simply and without figure the men that appeared to the faithfull laborers to haue bene planted in Christ who callethe him self the verie vyne and those that professe his truthe the vine branches are subiect to so many tentacions that skarsely emongst a thowsand dothe one take roote and bring forthe frute with pacieÌ„ce Notwithstanding suche as by tyâ—annye violent persecution are suddaynly rest from this lyfe do neuertheles produce and bring forthe frute delectable and pleasing in the sight of him who hathe appointed an ende to the trauayl miseries of his deare children albeyt this frute to the natural maÌ„ is so sowâ—e and vnsauery so hard and vnpleasant that the onely sight of it not onely gyuethe occasion to the reprobat to vtter their venome and malice against Christ Iesus but also for a season it vexeth and tormenteth Gods most deare children For as the one doeth insolently reioyce as thoghe God dyd fauor maiÌ„tein their tyraÌ„nye so dothe the other vndiscretely lament aÌ„d pronounce wrong iudgement esteminge that more it shulde stande with Gods glorie and honour and more also with the profet of his Churche y t suche as to whome he hathe of mercie graunted notable graces shulde rather be preserued in lyfe then permitted and giuen ouer to the wicked appetites of cruel persecutors Howbeit as y e frute of these trees is best knowne to God alone so is it iustified and approued by him whatsoeuer the folishe wisdome of the natural man shal iudge in the contrary For the prophet Esai pronounceth that the iust perisheth so dothe it appere to maÌ„s iudgement and yet that no man putteth it in harte that is dothe earnestly consider it that the men of mercie are taken awaye and the worlde neuertheles dothe reioyce and tryumphe But the holy ghost assigneth an other cawse that the iust is taken away before that his eyes behold greater miseries that he entreth into his peace before that Gods vengeance beginne to be powred forthe vpon the prowde and disobedient and so doth their frute abyde and continew not onely to their perpetual ioye but also to the comforte and consolation of the afflicted y t suffer for rightuousnes sake euen to th eÌ„de For y e same God y t of mercie had respect to their infirmitie and so dyd preuent the daungers that might haue apprehended them prouiding also for his Churche aboue the expectation of mortal man wil not dispise the sobbes of his â—fflicted now in these most wretâ—hed and most wicked dayes But of these trees and of their frute I cease at this tyme farther â—o speake because that the doloâ—ous estate of many that be alyue â—awsethe me some tymes to giue thankes vnto God for the happie deliuerance of suche as constantly departed in the Lorde whether it was by persecution of tyrantes or by natural deathe Consider with me deare brethern I speake to you of New-castle and Barwicke your miserable estate and most dolorous condition Your profession dyd once declare before men that ye were branches planted and ingrafted in Christ Iesus whose holy gospel whiche is the powre of God to the saluation of all y t beleue it ye appeared to haue receaued with all reuerence and gladnes The displeasure of your natural and carnal frendes who then were ennemies to Christ Iesus aÌ„d to his eternal veritie some of you dyd paciently beare Ye feared not to go before statutes and lawes yea openly and solemnedly you dyd professe by receiuing the sacramentes not as maÌ„ had appointed but as Christ Iesus the wisdome of God the father had institute to be subiect in al thinges concerning religioÌ„ to his yoke alone to acknowledg and auouche him before y e world to be your onely lawe gyuer soueraigne prince and onely sauiour Thus I say ye appeared at that tyme to haue bene the delicate plantes of the Eternal the workemanship of his owne handes and the trees that in season and tyme shulde haue
riches that in the same ye shuld be constant Let him amongst you that is farthest declined conuict me if he can if that euer he dyd perceyue me by craftie or vnlawfull meanes to seke the substance or riches of any yea if I haue not refused that which by diuers hathe bene offred and that also by the commone opinion might lawfully haue bene receyued But to what purpose is this recited Is it to brag of mine owne iustice or yet to defende mine owne innocencie not so deare bretherne not so for what I acknowledge my self to be before God I haue already confessed but to let you vnderstand that if I haue this testimonie of coÌ„science as concerning my office ministerie and doctrine am notwithstanding wounded almost to the deathe for that that my labors haue not better succeded what oght to be your feare lameÌ„tacion trembling I feare that God hathe cursed me because he hathe not better blessed my labors amongst you and yet in that behalf haue I the lot and sort coÌ„mune withe the most parte of Gods true Prophetes and the conditioÌ„ like with sainct Paul to coÌ„fort me in my greatest desperation For Helias dyd thinke that he alone amongst the Israelites was left a lyue truly to worship God And Paul dyd complayne that all that were in Asia had left him He dyd se in his owne dayes his beloued Churche of Gallacia bewitched by false â—â—aâ—hers and also that most notable CoÌ„gregatioÌ„ of Corinthus shortâ—y after his departure frome the same he sawe deuided in sectes corrupted in lyfe giuen to debaâ—e contencion and strife yea to be infected withe most pestilent heresye I meane withe y e deniall of the resurrection of the deade These and other like exemples â—eache vs howe Gods most true and paynefull seruantes haue beâ—e frustrate of their expectation so humbled before God whose frutes I haue to pull and as it were by violence to drawe me frome the bothome of hell to the whiche some tymes I sinke for remembrance of your fall for my other offences against God committed But these exemples can not so remedy my wounde â—ut that frome tyme to tyme I â—ele the pricke of Gods heuy displeasure And oght you theÌ„ to lyue voyde of all feare as men that had nothing offended My conscience dothe nether accuse me that amongst you was I a false prophet mercenary nor idle person and yet I quake I feare treÌ„ble remembring your horrible fall oght you to rest be quyet reioyce against whome Gods vengeance is so plainly pronounced For if no Realme no NatioÌ„ Citie nor particular person trayterously declinyng from God obstinatly remaining in rebellioÌ„ after the truthe knowne and professed hathe escaped Gods vengeance flatter not your selfes as that your treason and rebellion shulde or can be ouersene by his iustice which from the beginning ys one and to the ende shal remayne inuiolable Many haue offended and vpon repentance haue obteyned mercie grace but I demaÌ„de â—ske who coÌ„teÌ„ning mercie offred 〈◊〉 as the Apostle speaketh dispiâ—ing the lenitie and long suffering of God hath in the ende escaped vengeance Your treasonable fall is manifest but the signes of your repentaÌ„ce do not yet appere and therfore I saye flatter not your selues as that ye had made pactioÌ„ with death with hell destructioÌ„ as the Prophet Esai accuseth those of his tyme who disdainfully dyd answer when he called them to sackcloth and asshes that is to shewe forth the tokens of true repentaÌ„ce conuersion vnto God In despit I saye they answered Let the couÌ„sel of the holy one of Israel coÌ„me in the meane tyme let vs eate drinke make mery dayes for to morrowe we shal dye if the wordes of these bablers so were Gods seruantes termed be true and take effect But we are out of daÌ„ger destruction nor deathe shal not apprehende vs. The accomplishement of their visions are far of IerusaleÌ„ is the pott we are the flesh meaning therby that they wolde dye lyue in their natiue country But the prophets boldely against suche prowde contempt dyd affirme that their leage and couenaÌ„t made as they supposed with deathe and vastacion shulde be dissolued and broken For the floods of vengeance shulde cary them to perdition straungers shulde inherite their lande and they shuld dye in miserable bondage in a lande polluted with all Idolatrie because they refused to serue the Lord their God in the land which he had giuen to them in possession and because they would nether gyue reuerence nor credit to his seruantes the prophetes whome frome tyme to tyme he sent vnto them And farther the prophetes dyd affirme that those poâ—e afflicted seruantes of God who câ—uelly were murtheâ—ed iÌ„ their preseÌ„ce by those cruel persecutors that theÌ„ bare dominioÌ„ in tyrannie were onely they amongst the Isâ—aelites that shulde dye with honour in their owne contrie As for the rest they shuld ether be led captiues or els dye by hunger pestilence or swoord so leaue their names in exâ—ecration and contempt to the posterities foloinge Beware deare bretherne that ye be not like to these meÌ„ in stubâ—urnnes in contynuance of sin in coÌ„tempt of grace Ye haue declined yea and trayterously fallen backe frome God and frome his veritie once professed as they dyd but beware I saye that ye defend not your impietie that ye contemne not the threatninges of God promising to your selues felicitie life when he by his worde holy prophetes pronouÌ„cethe against you woe deathe seuere iudgement For then be you most assured that ye shal not escape y t irreuocable senteÌ„ce of God once pronounced by the mouthe of Ieremie in these wordes Euery natioÌ„ like vnto this shal I iudge saithe the eternal Then shal you fele in the ende howe horrible and feareful it is to fall in the handes of the omnipotent Then shal ye grope and wander to and fro seking remedy but shal finde none ye shal be like blinde meÌ„ in extreme darkenes ye shal stuÌ„ble ye shal fal ye shal crye and rore for anguishe but none shal be able to releaue your miseries all creatures shal be ennemies vnto you because you haue despised y e goodnes and mercie of him who so louiÌ„glye hathe intreated you first in openinge vnto you y e true knowledge of him self and nowe after your horrible defection so mercifully callinge you to repeÌ„tance agayne O call to mynde deare bretherne that fearefull seÌ„tence pronounced against that fig tree which dyd occupie the grouÌ„de but was vnfrutefull The request and earnest supplication of the gardiner coulde obteyne no more but that he might dig abowte her and laye donge to the â—ootes therof the space of one yere but theÌ„ if it produced no frute he was compelled to giue place by his owne sentence to the wisdome and iustice of his lorde who would not suffer suche an vnprofitable tree to occupie