The copy of an epistle sentThe copie of an epistle sent
The copy of an epistle sent by John Knox one of the ministers of the English Church at Geneva unto the inhabitants of Newcastle, & Berwick. In the end whereof is added a brief exhortation to England for the speedy embracing of Christs gospel heretofore suppressed & banished.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 the end wherof is added a briefe exhortation to England for the spedie imbrasing of Christes gospel hertofore suppressed & banished.
John Knox ca. 1514–1572At Geneva : s.n., M.D.LIX. 1559
127, [1] p. · 16k words · STC 15064 · ESTC S106733
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
TO THE REALM OF ENGLAND and to all •state within the same John Knox […] true repentance to be […] God the father of our Lord I […] Christ with the Spirit of wisdom, d••r•tion and true understanding.
TO THE REALME OF ENGLAND and to all •state within the same Iohn Knox 〈…〉 true repētance to be 〈…〉 God the father of our Lord I 〈…〉 Christ with the Spirit of wisdom, d••r•tion and true vnderstanding.
AFTER that I had somewhat considered what from the beginning have been the great mercies of God towards his afflicted people,1 and what also have been his severe judgements executed against such,2 as ether preferring darkness to light did follow the devises and inventions of men, ether that enraged by the malice of Satan, have declared them selves open enemies to God & to his verity revealed: I thought it my ⟨p. 58⟩duty in few words to require of thee, & that in Gods name ô England in general the same repentance & true conversion unto God, that I have required of those, to whom before particularly I wrote. For in very deed when in dolour of hart I wrote this former letter,3 I nether looked nor cold believe, that the Lord Jesus would so suddenly knock at thy gate,4
offering him self to pardon thy iniquity, yea to enter into thy house▪ and so to abide & make his habitation with thee, who so inobediently had rejected his yoke,
so disdainfully had trodden under fore the blood of his testament, and so cruelly had murdered those, that were sent to call the to repentance. This thy horrible ingratitude considered, I did rather look for punishments & plagues universally to have been poured forth, then for mercy by the sound of his trumpet, so
⟨p. 59⟩
suddenly to have been offered to any within that miserable isle. But when I did more deeply way, that such is the infinite goodness of God, and that such be also the bright beams of his most just judgements, that when soever he taketh into his protection by the covenant of his word any Realm, Nation, Province or City,
so that of mercy he becometh to them conductor, teacher, protector and father, that he never casteth of the same care and fatherly affection, which in his word he doth once pronounce, until they do utterly declare them selves unworthy of his presence▪ when this (I say) I did consider & way, I was in judgement somewhat reformed. For I find that such was his care & constant love to the whole seed of Abraham (I mean of those that descended of Jacob) that albeit in many things they provoked him to anger, yet did his infinite
⟨p. 60⟩
goodness ever find & make a way, by y• with his mercy was sensibly felt of that people, even in their greatest extremities.
AFTER that I had somewhat considered what from the beginning haue bene the great mercies of God towardes his afflicted people,1 and what also haue bene his seuere iudgementes executed against suche,2 as ether preferring darknes to light dyd followe the deuises and inuentions of men, ether that enraged by the malice of Satan, haue declared them selues open ennemies to God & to his veritie reueled: I thoght it my ⟨p. 58⟩duetie in fewe wordes to require of thee, & yt in Gods name ô Englād in general ye same repētāce & true cōuersiō vnto God, yt I haue required of those, to whome before particularely I wrote. For ī verie dede whē in dolour of hart I wrote this former lettre,3 I nether looked nor cold beleue, yt ye Lord Iesus wolde so suddainly knocke at thy gate,4 or call vpon thee in thy opē stretes,5 offring him self to pardon thy iniquitie, yea to enter into thy house▪ and so to abyde & make his habitation wt thee, who so inobediently had reiected his yoke,6 so dis•ainfully had troden vnder fore the bloode of his testament, and so cruelly had murthered those, that were sent to call the to repentance. This thy horrible ingratitude cōsidered, I dyd rather loke for punish•mentes & plagues vniuersally to haue bene powred forthe, then for mercie by the sounde of his trumpet, so ⟨p. 59⟩suddainly to haue bene offred to any withī that miserable yle. But when I dyd more depely waye, that suche is the infinite goodnes of God, and that suche be also the bright beames of his most iuste iudgements, that when soeuer he taketh into his protection by the conuenant of his worde any Realme, Nation, Prouince or Citie,7 so that of mercie he becommethe to them cōducter, teacher, protector and father, that he neuer castethe of the same care and fatherly affection, which in his worde he dothe once pronounce, vntil they do vtterly declare thē selues vnworthy of his presence▪ whē this (I say) I dyd consider & waye, I was in iudgement somewhat reformed. For I finde yt suche was his care & cōstant loue to ye whole sede of Abrahā (I meane of those yt descēded of Iacob) yt albeit in manie thīgs they prouoked him to anger, yet dyd his infinite ⟨p. 60⟩goodnes euer finde & make a waye, by y• wt his mercie was sēsibly felt of yt people, euē in their greatest extremities.
1In delivering them out of the bondage of Egypt & captivity of Babylon Jeroboam and Rehoboam Kings of Israél & Judah with their posterities.In deliuering them out of the bōdage of Egypt & captiuitie of Babilon Ieroboam and Rehoboam Kings of Israél & Iuda with their posterities.
For not only did he oft pardon their offences,1 long keep them in the land, which he had promised, & given to the seed of Abraham, but also he was with them in fire & in water: yea when they were as rotten ca•ions buried as it had been in their graves in Babylon,2 yet did he lay in pledge the glory of his own name for their deliverance,3 yea and faithfully above mans expectation did he perform it.4 for he brake down the pride of Babylon, & so did open the prison,5 & brake up the gates of iron, which held them in thraldom.6 And why so? he him self doth answer, saying, For mine own names sake will I do this, and my glory will I give to none other, &c. And so this his love and fatherly care was so ⟨p. 61⟩constant and unmoveable, that nothing could utterly change it from the people,7 until his dear Son Christ Jesus did come of them and amongst them to notify and declare that sovereign felicity promised to Abraham,8 I mean that all nations should be blessed in his seed, with was Christ Jesus, who coming amongst his own was of them rejected, denied, refused & shamefully put to death upon a cross betwixt two thieves.9 And yet so tender was Gods care over them, that before their polluted and wicked hands were externally almost washen from his blood he sent unto them the message of reconciliation,10 not only to those that were at Jerusalem, but even to such as were dispe•sed amongst the Gentiles,11 as in the Acts of the Apostles is plainly witnessed.12 For this prerogative had ever the Jews, that first to ⟨p. 62⟩them were offered the glad tidings of the kingdom, unto such time as they declared them selves by open blasphemies, continual resistance, and cruel persecution, most worthy to be deprived of that honour. This long sufferance & careful calling of that unthankful people proceeded from the same fountain, from the which their first vocation did proceed & flow, that is, from his eternal goodness, which did so long fight against their malice, that all creatures must justify God in his fearful,13 but yet most just judgements once executed and yet remaining upon that rebellious people.
For not onely dyd he ofte pardō their offences,1 lōge kepe them in the lande, wc he had promised, & geuen to the sede of Abrahám, but also he was with them in fyer & in water: yea when they were as rotton ca•ions buryed as it had bene in their graues in Babilon,2 yet dyd he laye in pledge the glorie of his owne name for their deliuerance,3 yea and faithfully aboue mans expectaciō dyd he performe it.4 for he brake downe the pride of Babilon, & so dyd open the pryson,5 & brake vp the gates of yron, which helde them in thraldome.6 And why so? he him selfe dothe answer, sayīg, For mine owne names sake wil I do this, and my glorie wil I gyue to none other, &c. And so this his loue and fatherly care was so ⟨p. 61⟩constant and vnmoueable, that nothing coulde vtterly chaunge it from the people,7 vntil his deare Sonne Christ Iesus dyd come of them and amōgst them to notifie and declare that souerayne felicitie promised to Abrahám,8 I meane that all natiōs shulde be blessed in his sede, wt was Christ Iesus, who comyng amongst his owne was of thē reiected, denied, refused & shamefully put to deathe vpō a crosse betwixt two theues.9 And yet so tender was Gods care ouer them, that before their polluted and wicked handes were externally almost washen frō his blood he sent vnto them the message of reconsiliation,10 not onely to those that were at Ierusalē, but euen to suche as were dispe•sed amongst the Gentiles,11
1In casting out 7. nations be•or them and delivering them from their oppressors.In casting out 7. nations be•or them and deliueryng them from their oppressors.
The same order I see doth God keep with thee ô thou happy and most unhappy England. happy, not only because thy God by his own hand hath oft delivered thee from corporal bondage of divers and strange nations, as of ⟨p. 63⟩Saxons, Romans, Goths & Danes,1 but especially for that that by the power of his eternal verity (& that of his free grace with out ••y deserving) he did of late years break & destroy the intolerable yoke of thy spiritual captivity, and brought the forth as it had been from the bottom of hell & from the thraldom of Satan, in which thou wast holden blinded by Idolatry and superstition, to the fellowship of his Angels and to the possession of that rich inheritance prepared to his dearest children with Christ Jesus his Son.2 But ô unhappy and more then unhappy, that hast declared thy self so unthankful and rebellious to so loving and so merciful a father, who fy•st gave thee life, when thou diddest lye polluted in blood, and dead in thy sin and now doth offer him self to be thy God,3 governor and ⟨p. 64⟩father,4 after that thou most traitorously conspiring with Satan by solemn oath haste renounced his verity. O unhappy and more then unhappy art thou (I say) if that this thy treasonable defection, and Gods loving kindness, yet calling the to his favours, doth not pierce thy hart with unfeigned repentance. For as this mercy and love of th• God far surmoū •eth the• each of all men • understanding▪ so can not his just judgements long delay to power forth those horrible vengeances, which thy monstrous unthankfulness hath long deserved, if thou •as God forbid) now shut up thine ears, blind thine eyes, & so harden thy ha•t, that nether thou wilt hear, see nor understand the gravity of thy fall, & that unestimable goodness of thy God thus lovingly calling the to thy ancient honours & dignity ⟨p. 65⟩again, I nether dare nor will cease now by my pen (be it never so rude) to cry unto the that, which sometimes from the mouth of my Master Christ Jesus I have pronounced in the hearing of many:
The same order I se dothe God kepe with thee ô yu happie and most vnhappie Englād. happie, not onely because thy God by his own hād hath oft deliuerd thee from corporal bondage of diuers and strange nations, as of ⟨p. 63⟩Saxons, Romains, Gothes & Danes,1 but especially for yt that by ye power of his eternal veritie (& that of his fre grace with out ••y deseruyng) he dyd of late yeares breake & destroy the intollerable yoke of thy spiritual captiuitie, and broght the forthe as it had bene from the bothome of hel & from the thraldome of Sathan, in which thou wast holden blynded by Idolatrie and supersticion, to the feloship of his Angels and to the possession of that riche inheritance prepared to his dearest childrē with Christ Iesus his sonne.2 But ô vnhappie and more then vnhappie, that hast declared thy self so vnthankful and rebellious to so louing and so mercifull a father, who fy•st gaue thee life, when thou didest lye polluted in blood, and dead in thy synne and nowe dothe offer him self to be thy God,3 gouernour and ⟨p. 64⟩father,4 after that thou most trayterously conspiring with Sathan by solemned othe haste renounced his veritie. O vnhappie and more then vnhappie art thou (I say) if that this thy treasonable defectiō, and Gods louing kindnes, yet callig the to his fauours, dothe not pearce thy hart with vnfayned repentance. For as this mercie and loue of th• God far surmoū •eth the• eache of all mē • vnderstanding▪ so can not his iuste iudgementes longe delaye to power forthe those horrible vengeances, which thy monst•ous vnthankfulnes hathe long deserued, if thou •as God forbyd) nowe shutt vpp thine eares, blynde thine eies, & so harden thy ha•t, that nether thou wilt heare, se nor vnderstād the grauitie of thy fall, & that vnestimable goodnes of thy God thus louingly calling the to thy ancient honours & dignitie
that if thou shalt not know this merciful visitation of the Lord thy God,1 and so prepare thy self with a penitent & thankful hart to receive, yet while time is, his large graces offered, that then thy habitation shall be left desolate,2 and where thou hast of long time been the delectable garden planted by the Lords hand, thou shalt become a barren wilderness, apt for nothing but to be burnt and consumed by fire.
that if thou shalt not knowe this merciful visitacion of the Lord thy God,1 and so prepare thy self with a penitent & thākful hart to receyue, yet while tyme is, his large graces offred, that then thy habitatiō shalbe left desolate,2 and where thowe hast of lōg tyme bene the delectable garden planted by the Lords hande, thou shalt become a barren wildernes, apt for nothing but to be brent and consumed by fier.
1Gods mercies once again offered to England.Gods mercies once agayne offred to England.
The warrant of this my proclamation and sentence (how foolish & vain so ever it appear to mans reason) I have not by conjecture nor opinion of man, but from the mouth of my God thus speaking ⟨p. 66⟩by Moses: Beware (saith he) that amongst you be not a root that buddeth forth gall & wormwood,1 so that when he shall hear the words of this execration, shall yet promise to him self felicity in his hart, saying, peace shall be to me although I walk after the lust of mine own hart, &c. The Lord will not be merciful saith Moses to such a one, but the fury of the eternal, and his hot displeasure shall burst forth against such a man, and upon him shall lye (that is continually abide) all the execrations, that be written in this book, and the Lord shall blot out his name from under the heaven, &c. Thus far speaketh he against particular men, and against the whole multitude he proceedeth in this manner: The generation following your sons, which shall arise after you, and the stranger, that shall come from a far country, when they shall see the plagues ⟨p. 67⟩of this land and the incurable diseases, by the which it shall languish and consume as it were by brimstone and salt burning the whole land, so that it can not be sown, nether yet in it doth any herb spring up nor rise, &c. then shall all nations say▪ why hath the Lord done thus to this land? ô what is the wrath of Gods great fury? and they shall answer, For because they have left the covenant of the Lord the God of their fathers, which he did make with them, when he brought them fo•the of Egypt.2 For they have gone and served other Gods (I say) whom they knew not, and therefore was the fury of the Lord kindled against this land, so that he brought upon it all the execrations & curses written in this book. And the Lord in his wrath, fury and great indignation hath wrooted ⟨p. 68⟩them out of their own land, & hath dispersed them in an other land, as this day doth witness &c.
The warrant of this my proclamation and sentence (howe folishe & vayne so euer it appere to mās reason) I haue not by cōiecture nor opiniō of mā, but frō ye mouthe of my God thus speakīg ⟨p. 66⟩by Moises: Beware (saith he) that amōgst you be not a roote yt buddeth forthe gall & wormewood,1 so that whē he shal heare the wordes of this execratiō, shal yet promesse to him self felicitie in his hart, saying, peace shalbe to me althogh I walke after the lust of myne owne hart, &c. The Lord wil not be merciful saith Moises to suche a one, but the furie of the eternal, and his hote displeasure shal brust forthe against suche a man, and vpon him shal lye (that is continually abyde) all the execrations, that be written in this boke, and the Lord shall blot out his name frō vnder ye heauē, &c. Thus far speaketh he against particular men, and against the whole multitude he proceadethe in this maner: The generation foloinge your sonnes, which shal aryse after you, and the stranger, that shal come from a far countrie, when they shal se the plagues ⟨p. 67⟩of this lande and the incurable diseases, by ye which it shal languish and consume as it were by brimstone and salt burnyng the whole lande, so that it can not be sowne, nether yet in it dothe any herbe springe vp nor ryse, &c. then shal all nations saye▪ why hathe the Lord done thus to this lande? ô what is the wrathe of Gods great fury? and they shal āswer, For because they haue lefte the conuenant of the Lord the God of their fathers, which he dyd make with them, when he broght them fo•the of Egypt.2 For they haue gone and serued other Gods (I say) whome they knew not, and therfore was the furie of the Lord kyndled against this land, so that he broght vpon it all the execratiōs & curses writtē in this boke. And the Lord in his wrathe, furie and great indignatiō hathe wrooted ⟨p. 68⟩thē out of their owne lāde, & hathe dispersed thē in an other lāde, as this day dothe witnes &c.
This same is written with greater circumstances in the book of Leviticus,1 which place if ye consider with this, and considering Gods eternal verity to have his effect in every age & nation, which so doth offend, then shalt thou see, ô England,2 that this is the judgement which thou shalt not, nor canst not escape, if speedily thou repent not thy shameful defection & with all humility return to the Lord, whom so traitorously and so publicly of late days thou hast refused. For these severe judgment tes once executed against Israel and Judah may be to thee,3 who once hast professed thy self subject to God, and hast unthankfully departed from his service,4 & yet of mercy is called again: to the (I say) may those severe judgment tes ⟨p. 69⟩be a mirror & glass, in which thou mayest behold what shall be thy final & miserable destruction, if by unfeigned and speedy repentance thou remove not the vengeance, which hangeth over thy head. And to the end that better thou mayest try & examine thy self, I will shortly touch the stubborn inobedience of that people, the long patience and gentle dealing of God with their most miserable and lamentable destruction.
This same is written with greater circumstances in the boke of Leuiticus,1 which place if ye cōsider wt this, and considering Gods eternal veritie to haue his effect in euery age & natiō, which so dothe offende, then shalt thou see, ô England,2 that this is the iudgement which thou shalt not, nor cāst not escape, if spedily thou repent not thy shameful defectiō & with all humilitie returne to the Lord, whome so traiterously and so publikely of late dayes thou hast refused. For these seuere iudgemē tes once executed against Israel and Iuda may be to thee,3 who once hast professed thy self subiect to God, and hast vnthankfully departed from his seruice,4 & yet of mercie is called againe: to the (I say) may those seuere iudgemē tes ⟨p. 69⟩be a mirror & glasse, in which thou maist beholde what shalbe thy final & miserable destructiō, if by vnfayned and spedie repentāce thou remoue not the vengeance, wc hangethe ouer thy head. And to the ende that better thou mayest trye & examine thy self, I wil shortly touch the stubburne inobedience of that people, the long pacience and gentle dealing of God with their most miserable and lamentable destruction.
4Let the just punishments of other nations […] the, o England, to repen•••cesLet the iuste punishements of other nations 〈…〉 the, o England, to repen•••ces
Three hundred years and more from the departure of the ten tribes from the house & royal seat of David did Judah provoke God to displeasure, now by Idolatry,1 now by hill altars, now by confederacy and joining of hands with wicked princes & ungodly nations,2 by whom they were ever drawn from depending and trusting upon God to the vain trust and confidence of men. Against ⟨p. 70⟩these and other vices from time to time did God send his prophets to call them to repentance and did also raise up some times good and godly Kings to make public reformation as touching the religion.3 But what reformation was found in life,4 manners and conversation, what reverence did the multitude bear unto God, how was the religion embraced in their hearts, and how long was it retained in such perfection as was commanded, the prophets do teach, & histories bear witness and plainly affirm, that even in the days of the most godly Kings (of Hezekiah & Josiah I mean) the Scribes & Lawyers did write deceitfully to thrust out the weak ones from their cause,5 to spoil the widow, & to oppress the orphelin. Their Judges were bribers, and their princes were partakers with thieves. ⟨p. 71⟩They said that evil was good, and good evil,6 they would have pleasing things spoken unto them▪ and commanded, that no mention should be made of the holy one of Israel. for his word was a burden unto them.7 Of the Nobility some were traitors, some avaricious, some unconstant as wavering reeds, some greedy dogs and unsatiable wolves,8 devouring the pray wheresoever they might catch it. The people of the land were deceitful,9 all handy crafts, merchandise and victuals were corrupt by their covetous practises. They were ready but to slander and oppress the pore, the needy and the stranger. The conjuration of prophets was in the midst of them, even as a roaring lion, &c. They healed the sores & botches of the people, princes & governors with ⟨p. 72⟩unprofitable plasters & laid soft pillows under the heads of such,10 as securely slept in all iniquity. The priests had violently rent in sunder the Law of God, they had profaned his sanctuary by their own inventions, and by retaining such a mixed and envenomed religion, as from old Idolaters they had received,11 and that because it pleased their kings,12 chief rulers, and governors, it must needs be good and please them.13
Thre hundreth yeres and mo from the departure of the ten tribes from the house & royal seate of Dauid dyd Iuda prouoke God to displeasure, nowe by Idolatrie,1 nowe by hill aulters, nowe by cō federacie and ioyning of handes with wicked princes & vngodly nations,2 by whome they were euer drawne from depending and trusting vpon God to the vayne trust and confidence of men. Against ⟨p. 70⟩these and other vices from tyme to tyme dyd God send his prophetes to call them to repentance and did also rayse vp some tymes good and godly Kings to make publique reformation as towching the religion.3 But what reformation was found in lyfe,4 maners and conuersation, what reuerence dyd the multitude beare vnto God, how was the religiō imbrased in their hartes, and how long was it reteined in suche perfectiō as was cōmanded, the prophetes do teache, & histories beare witnesse and plainly affirme, that euen in the dayes of the most godly Kinges (of Ezechias & Iosias I meane) the Scribes & Lawiers dyd write deceytfully to thrust out the weakeons frō their cause,5 to spoyle the wydow, & to oppresse the orphelin. Their Iudges were bribers, and their princes were partakers with theues. ⟨p. 71⟩They said that euil was good, and good euil,6 they wolde haue pleasing things spokē vnto them▪ and commanded, that no mention shulde be made of the holy one of Israel. for his word was a burthen vnto them.7 Of the Nobilitie some were traytours, some auaricious, some vnconstant as wauerīg reedes, some gredy dogges and vnsatiable wolues,8 deuoring the praye whersoeuer they might catche it. The people of the lande were deceitful,9
1In this time reigned Rehoboam, Abiah, Joram & 10 others, all Idolatrous kings.In this tyme reigned Rehoboam, Abiah, Ioram & 10 others, all Idolatrous kinges.
They made no difference betwixt that which was holy and clean (because it proceeded from God) & that which was profane & filthy, which wicked Idolaters had invented and devised. The pastors finally were become dumb dogs,1 their watchmen were blind given to excess, sloth fullness and sleep, & to be short; they came to that corruption, that the Lord did seek a man to repair ⟨p. 73⟩the hedge again, & to stand in the gap before him,2 that the land should not be wasted, but yet he found none. for all were declined, all sought their own advantage, no man called for justice & equity, no man was judged of faith and verity. They brought forth cockatrice eggs,3 their feet ran to mischief, they made hast to shed innocent blood,4 they nether knew, nether yet would know the way of peace, but to such horrible confusion came all things, that the verity was banished, and whosoever departed from iniquity, was made as a pray to all men. Which things, when the Lord did consider, and did see, that none would set them selves, no man (I say) that opponed him self to so horrible iniquity: his own arm gave him salvation, and his own justice did hold him up, &c. he poured forth (after divers plagues) ⟨p. 74⟩his fury upon that nation at once, and in the hot fire of his anger did he consume them, and so did reward their wicked ways upon their own heads, as before was threatened by the mouth of Moses.5
They made no difference betwixt that which was holy and cleane (because it proceaded frō God) & that which was prophane & filthye, which wicked Idolaters had inuented and deuised. The pastors finally were become dumme dogges,1 their watchemen were blīde giuē to excesse, slowth fulnes and sleape, & to be short; they came to that corruptiō, that the Lord dyd seke a man to repaire ⟨p. 73⟩the hedge agayne, & to stād in the gappe before him,2 that the land shulde not be wasted, but yet he founde none. for all were declined, all soght their own aduā tage, no man called for iustice & equitie, no mā was iudged of faithe and veritie. They broght forthe coccatrise egges,3 their fete rā to mischief, thei made hast to shed innocēt blood,4 they nether knewe, nether yet would knowe the way of peace, but to suche horrible confusiō came all things, that the veritie was banished, and whosoeuer departed from iniquitie, was made as a praye to all men. Which thīgs, 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) ⟨p. 74⟩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.5
4Behold, ó England, this universal defection, compare it with thy former & yet present state, & be warned.Beholde, ó England, this vniuersal defection, compare it with thy former & yet present state, & be warned.
These testimonies and many more (which to avoid prolixity I omit) we have of the prophets, how corrupt was the whole body even in the days of the most godly Kings, yea, even in the days, when the plagues were upon them. And the histories do witness, that no sooner did ever any Idolater rise, but that so soon from the highest degree to the lowest, from the prince to the Prophet (a mean number except) were all ready to obey,1 what soever was commanded by such as were placed in honours and authority. The history doth farther witness, that the princes of Judah after ⟨p. 75⟩the death of Jehoiada, by whose wife Joas was preserved in that most cruel murder of all the kingly seed made by Athalia, and by whose most faithful diligence the same Joas was in the seventh year of his age made king over Judah:2 the covenant and league, before broken by Idolatry, was renewed again betwixt God and the people,3 and betwixt the people and the king: to wit, that the one and the other should be the people of the Lord, by renewing of which covenant unhappy and cruel Athalia was killed,4 the people did enter into the house of Baal, brake it down with his altars and images, even to powder, and finally before the altars of Baal did most justly kill Mathā Baals great priest: after the death (I say) of Jehoiada, by whose godly providence ⟨p. 76⟩all these things were brought to pa•• see the princes of Judah came & bowed them selves unto the King, making no doubt this petition unto him, that they might have the religion,5 which long had been retained amongst the Kings of Judah, even from the days of Solomon, & that they should not be so straitly bond, as the covenant made by Jehoiada commanded▪ so they would not return (as may appear they did allege) to Baal, but stand content with their high altars, their thickets of wood and ancient Idols. And that this was their petition the history giveth plain light. For it saith, And the King hard them: & they leaving the house of the Lord the God of their fathers, served thickets, and Idols, which thing albeit it did so displease the Lord, that he sent his prophets sharply to rebuke their unthankful defection, yet ⟨p. 77⟩was there no redress. For the King, princes and people were conspired against God, and so from Idolatry proceeded to cruel murder, as the histories doth witness in the days of Achas. The same abominations remained in all estates.
These testimonies and many mo (which to auoyde prolixitie I omit) we haue of the prophetes, how corrupt was the whole body euē in the dayes of the most godly Kinges, yea, euen in the dayes, when the plagues were vpō 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,1 what soeuer was commanded by suche as were placed in honors and auctoritie. The historie dothe farther witnes, that the princes of Iuda after ⟨p. 75⟩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:2 the conuenant and leage, before broken by Idolatrie, was renued agayne betwixt God and the people,3 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 cōuenant vnhappie and cruel Athalia was killed,4 the people dyd enter into the house of Baal, brake it downe with his altars and images, euen to powder, and finally before ye altars of Baal dyd most iustely kyl Mathā Baals great preste: after ye deathe (I say) of Iehoiada, by whose godly prouidence ⟨p. 76⟩all these thīges were broght to pa•• se ye prīces of Iuda came & bowed thē selues vnto the King, making no doute this petition vnto him, that they might haue the religion,5 which lōg had bene reteined amongst the Kings of Iuda, euen from the dayes of Salomon, & yt they shulde not be so straytly bonde, as the conuenant made by Iehoiada commanded▪ 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 rebke their vnthankful defection, yet
1Such as th•• price is, such commonly are the people.
22. Para. 24.
34. King. 11.
4This had been thy bounden duty ó England in the days of that most execrable Idolater Mary.This had bene thy bounden dutie ó England in the dayes of that most execrable Idolatre• Marie.
5Note this practise & the success thereofNote this practise & the successe therof
For Uriah the high priest him self at the commandment of the King builded an altar as the King had sent him a pattern from Damascus,1 & so left the altar of the Lord, and burnt sacrifice upon that great altar, &c.
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,1 & so left the altar of the Lord, and brent sacrifice vpon that great altar, &c.
In the days of Hezekiah (that zealous and Godly King) what were the hearts of the nobility and people towards Gods true religion, it may appear by the sequel. For straight after his death doth the whole multitude return with Manasseh unto Idolatry, abominations and cruel murder, yea even while the King ⟨p. 78⟩did live, that treasonable traitor Sobna;1 enemy to God, to his true worship and to his prophets, was treasurer and in highest authority.
In the dayes of Ezechias (that zelous and Godly King) what were the hartes of the nobilitie and people towardes Gods true religiō, 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 ⟨p. 78⟩dyd lyue, that treasonable traytor Sobna;1 ēnemie to God, to his true whorship and to his prophetes, was treasorer and in highest auctoritie.
Jeremiah & Ezekiel do witness that the p•inces, prophets & people were so corrupt even to the very day of the destruction, yea, and after the same, that Zedechias (of nature by all appearance not very cruel, but yet faint hearted for lack of faith was compelled at their commandment to put Jeremiah in prison and to give them permission to put him to death at their pleasures, whose life by Gods mighty providence yet preserved, and being called to the presence of the king, to whom he gave in Gods name most wholesome counsel, yet durst not the King for fear of his princes nether follow the same,1⟨p. 79⟩nether yet let them understand what communication was betwixt the Prophet and him.
Ieremie & Ezechiel do witnes that the p•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 apparāce not verie cruel, but yet faint harted for lacke of faith was cō 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 Kīg for feare of his princes nether follow the same,1⟨p. 79⟩nether yet let them vnderstande what cōmunication was betwixt the Prophet and him.
Ezekiel in his vision saw the people and princes declined from God, and did also hear these words spoken by God: The iniquity of the house of Israel, and Judah is great above measure, the earth is full of blood, and the City full of defection.1 For they have said, The Lord hath left the earth, and the Lord seethe us not.
Ezechiel in his vision saw the people and princes declined from God, and dyd also heare these wordes spokē 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.1 For they haue said, The Lord hathe left the earthe, and the Lord seethe vs not.
After that most miserable destruction of Jerusalem, when a remnant of the poor people and Nobility (who had escaped the edge of the sword) were left in the land with the prophet Jeremiah and with Godolias the son of Ahikam,1 their old venom of rebellion against God & his revealed will was nothing purged. For albeit that the princes, ⟨p. 80⟩Johannan the son of Carea; & Jezanias the son of Hoseas with the whole people had promised unto Jeremiah by a solemn oath to do whatsoever the Lord should command unto them by his mouth: yet when he commanded them in the name of the Lord to abide in the land and not to carry the people to Egypt, they nether feared, nor ashamed to say unto him, thou speakest a lye, the Lord hath not sent the to us, commanding that we should not go to Egypt,2 &c. to Egypt will we go,3 and we will serve the queen of heaven, &c. even as our ancient kings, and fathers did before us: and so in despite of God, of his prophet, and of his word revealed unto them departed from the land, which the Lord had given to the seed of Abraham, unto Egypt infected with all Idolatry. And thus ⟨p. 81⟩from their original they continued in rebellion even to the end, when they did utterly forsake God. for what soever they pretē dead, it was nothing else, but a plain denial of God, of his league & of his covenant, to contract familiarity, alliance or peace against his plain precept with that nation, from whose tyranny God had before delivered their fathers. And therefore he gave them: most strait commandment, that they should never return to that bondage again.
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,1 their olde venome of rebelliō against God & his reueled wil was nothing purged. For albeyt that the princes, ⟨p. 80⟩Iohannan the sonne of Carea; & Iezanias the sōne 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 thē 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, commaūding that we shulde not go to Egypt,2 &c. to Egypt wil we go,3 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 Lord had giuen to the seade of Abraham, vnto Egypt infected withe all Idolatrie. And thus ⟨p. 81⟩from their original they continued in rebelliō euē to the ende, when they dyd vtterly forsake God. for what soeuer they pretē ded, it was nothing els, but a playne denial of God, of his leage & of his conuenant, to contract familiaritie, alliance or peace agaynst his playne precept with that nation, from whose tyrānie God had before deliuerd their fathers. And therfore he gaue them: most strait commandement, that they shulde neuer returne to that bondage agayne.
How long and how patiently did God fight against this their rebellion, is easy to be understand by the histories and prophets: but how severe in the end were the plagues and just vengeance poured upon the kings, princes & people,1 did very Ethnics them selves give testimony & record. Their land & cities were spoiled, ⟨p. 82⟩burnt and left desolate: women for hunger compelled to eat their own children. Oft were they brought in thraldom & subjection of strangers, and finally the glory of the Lord was removed from his sanctuary,2 which he him self did swear that he would profane by reason of their great abominations.3 And so he did, for it was burnt,4 the vessels and ornaments of it carried to Babylon, the whole Nobility of Judah, and the Kings sons were killed in his own presence, after which most miserable sight his own eyes were put out, he led to Babylon, where he remained prisoner until his death. Those that departed to Egypt did never return again to Jerusalem,5 but perished most miserably, as the prophet did threaten.
How long and how paciētly dyd God fight against this their rebelliō, is easie to be vnderstād by the histories and prophets: but how seuere in the ende were the plagues and iuste vengeance powred vpon the kinges, princes & people,1 dyd verie Ethnickes thē selues giue testimonie & record. Their land & cities were spoyled, ⟨p. 82⟩burnt and left desolate: womē for hungre cōpelled to eate their owne children. Oft were they broght in thraldome & subiection of strangers, and finally the glorie of the Lord was remoued from his sanctuarie,2 wc he him selfe dyd sweare yt he woulde prophane by reasō of their great abominations.3 And so he dyd, for it was brent,4 the vessels and ornamentes of it caryed to Babylon, the whole Nobilitie of Iuda, and the Kinges sonnes were kylled in his owne presence, after whiche most miserable sight his owne eies were put out, he led to Babylon, where he remayned prisoner vntil his death. Those that departed to Egypt dyd neuer returne agayne to Ierusalem,5 but perished most miserablie, as the prophet dyd threaten.
1Behold ye fruits of Idolatry.Behold ye frutes of Idolatrie.
For this prerogatiue had euer the Iewes, that first to
⟨p. 62⟩
them were offred the glad tydinges of the kingdome, vnto suche tyme as they declared thē selues by open blasphemies, continual resistance, and cruel persecution, most worthy to be depriued of that honour. This long sufferance & carefull calling of that vnthankeful people proceded from the same fountaine, frō the which their first vocation dyd procede & flowe, that is, from his eternal goodnes, which dyd so long fight against their malice, that all creatures must iustifie God in his fearful,
13Gods fearful judgements upon the Jews even to this day.Gods fearful iudgements vpon the Iewes euen to this day.
⟨p. 65⟩
againe, I nether dar nor wil cease nowe by my penne (be it neuer so rude) to crie vnto the that, which sometymes from the mouthe of my Master Christ Iesus I haue pronounced in the hearing of many:
all handy crafts, marchandise and vittayles were corrupt by their couetous practises. They were ready but to sclander and oppresse the pore, the nedy and the strāger. The coniuration of prophetes was in the midst of them, euen as a roring lyon, &c. They healed the sores & botches of the people, princes & gouerners with
⟨p. 72⟩
vnprofitable plasters & laid soft pillowes vnder the heades of suche,
as securely slept in all iniquitie. The prestes had violently rent in sunder the Lawe of God, they had prophaned his sanctuary by their owne inuentions, and by reteining suche a myxed and inuenomed religiō, as from olde Idolators they had receiued,
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.
