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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68214	An ouersight, and deliberacion vpon the holy prophete Ionas: made, and vttered before the kynges maiestie, and his moost honorable councell, by Ihon Hoper in lent last past. Comprehended in seue[n] sermons. Anno. M.D.L.	Hooper, John, d. 1555.	1550 (1550)	STC 13763; ESTC S104203	88,435	388

that Ionas was neuer better knowen to be the occasion of thys tempeste in the sea then I knowe these foure sortes of people to be the trouble and wyll be the dystruccion of thys commune wealth if they be not found out by lotte and wysdome be tyme. But a man myghte aske what should the kynges magestie do in suche a case wyth all these foure sortes of Ionasses Let hys maiestie learne of these mariners then shall he do wel and as they dyd with Ionas so the kynges magestie must do with these four sorts of people What they dyd the Prophet shall tell hys owne tale and declare the third daunger he fell into whiche is the examinaciō of Ionas in thys forme Thei said vnto him shewe vs I praye the how thys trouble happeneth vnto vs What is thyne occupacion whence commest thou what countrie man art thou Of what nacion art thou In these Ethnicall Mariners we se a singuler discrecion wit humanitie What if our Mariners Christiās had suffered the lyke daunger and detriment for any mānes sake with in their shyppe Doubtles they would haue sworne and out of hande wythoute examinacion haue cast him into the sea But these men be wyse that they do not onelye serch to knowe his faulte by lottes but diligently seketh to knowe all the circumstances howe he fell into thys daunger lest Ionas should accompt him selfe vniustlye condemned Ot thys doyng of the Mariners we learne two thinges one humanitie towardes the aflicted persons The other that all kynges and magistrates oughte to condemne thys lawe as a thynge pestiferous and damned by gods lawes to execute sentence agaynste anye man before his cause and matter be heard for it is contrarye to the lawe of god the lawe of nature and the law of mā Yea God commaundeth that nomā shoulde be condemned with the testimony of one mā deu xvii Here is for the kynges magestye and hys coūsel one more doctrine to be learned of these Mariners I sayde that foure sortes of people were the occasion of the trouble of hys Magisties shyppe thys Realme of Englande but I sayd not that euerye man of these foure sorts was giltye of the tempest therfore there muste be lottes and examinacion of euerye deorce and of eche person in hys degree that the innocente be not punyshed neither the transgressoure fauored And these muste be examined by the mayster hys shyppemen that is to oure purpose of the Kynges magestye and hys Counsel So that in case the godlye wythout respect of persons seeke to know and vpon truthe and knoweledge punyshe as they knowe the shyppe of thys commune wealthe shall rest in peace and quyetnes if it be not serched for and amended the shyppe of the commune wealthe shall at laste be burste in pieces whyche the Lorde defend Amen ¶ The thyrd Sermon vpon Ionas made by Iohn Hoper the .v. of Marche ☞ The Preface WE neuer rede in anye wryters whether they be holy or prophāe of anye kyngedome or comune wealth that continually endured without tumultes sedicion or warre eyther by foreyn and outwarde enemies eyther amonge it selfe by conspiracye treason disobedience of subiectes of the same realme and the same euyll not beynge in tyme taken hede of and redressed brought alwayes the kingdom or commune wealth from trouble and sedicion vnto vtter ruyne and confusion We wyll omitte and passe ouer to speake of the kyngdome of the Assirians the Persians Grekes Romaynes althoughe of theyr originall continuaūce and distruccion the holye Byble maketh in Daniell the prophet and other places of the Scripture muche mencion of we wil speake but of two kingdomes of Iuda and Israell What troublers contencion warres sedicion and rebellion they suffred and at laste came cleane to noughte the bookes of the Kyngs and Chronicles doth recorde and the Prophet Ieremye What the causes of these troubles and dystruccion were the godlye readers of the scriptures he not ignoraunte But the men of that tyme the Princes the kynges neyther the priestes would vnderstād but assigned false causes the preachynge of goddes worde .iii. Regum xviii For thus sayeth Ahab vnto Elias the prophet arte not thou he that trobleth Israel and so sayeth the people Hiere xiiii The worde of god y t thou hast spoken vnto vs in the name of the lorde we wyll not receyue it but we will do whatsoeuer seme vnto vs good y t we may do sacrifice vnto the Quene of heauē and offer oure offerynges vnto her as we haue done and oure fathers our kinges our princes in the cities of Iuda and in the stretes of Ierusalē Thē had we aboūdaunce of al thinges and wel was it wyth vs we felte no yuell Assone as we lefte offerynge to the Quene of heauen and sacrificed no more sacrifyce vnto her we lacked al thynges and be consumed wyth warre and hungre But the true Prophetes of GOD shewed the true causes of these euils to be the contempt of goddes word as Elias saide vnto Ahab I trouble not Israell but thou and thy fathers house troubleth it For ye haue forsaken the commaūdemente of the Lorde and thou goest after Baalim But the princes and the people cōtinually defēded y e falle causes accōpted y e prophetes of god y t wold haue corrected theyr error to be sedicious trayterus persons and euen so persecuted and kylled them for there true preachynge Till at the last they perished and theyr realme wyth theym as ye maye rede .iiii. Regu xvii and in the last booke of the Cronicles in the last Chapiter Unto the lessō of those two Chapters I exhorte the wyse and godly hearer For ye shal gather of those places that the contempte of goddes worde was the occasion of the losse of these realmes The same euyll vexeth vs at thys presente daye The ship of thys commune wealthe of Englande is tossed vpsyde downe and the occacion thereof is imputed and layed vnto Christe and hys holye worde though falsly for Christes nature is to apeace and quiet all troubles and tempestes wyth hys presence Iohn .vi. Therefore thys false and preposterous cause of trouble muste be taken hede of if we wyshe the shyp of this kyngdom to come to rest We shal neuer bryng it to passe vntyll suche tyme as we agree and confesse that Ionas is the occasion whye the realme is thus vnquieted that is to saye as manye as be in this realme that neglect or peruerte theyr appoynted vocacyon I sayde O Kynge that Ionas myght be founde amonge foure sortes of people wyth in youre maiestyes Realme amonge the priestes noble men lawers and the commune people But lest anye man shulde thynke I condempned euerye man within the shippe of your commune wealthe we wyll folowe the wisdome and comendable doinges of these shippemen which were not only content to haue found out Ionas the cause of theyr trouble by Lottes but also diligētly they examin him So y e same thing most gracious kyng we

in callynge vpon the Lorde Thirdlye in leauing the wicked and accustomed yuel life Forthly in the trust and confydence of Gods mercy Of these partes we wil speake somwhat by order ¶ Of the external sygnes of a penitent harte TWo notes of penaūce are here described the one abstynence from meate the other sorditie and vylenes of apparell for after such sort as naturall men say contraries are cured by cōtraries He that is geuen to hys bodye cannot please God by penitence excepte he come to a sobernes Neyther the proude and arrogant appareled except he remoue the excesse and abuse thereof I would and exhort therfore as manye as dooe excede and offend in these two to returne to penytence wyth the kynge and people of Niniue if they woulde so dooe they shoulde not onely fynde grace at Gods hande but also more healthe and sobernes of body more ryches in the cofer more plentye in the Realme more grace wytte and sobernes in theyr housholde That the beastes be tyed vp also from their meate it declareth that the king and people had to much a delite in wāton and ouer much gainesse of theyr beastes whyche beynge kept oute of theyr accustomed pryde shoulde not alure them from theyr penitence nor geue them occasyon to returne agayne to the former euyll Farther it pleaseth so the Lorde to punysh y ● thing that allureth mannes frayle nature to synne because the syn of manne shoulde the better be knowen as wee see by the kyllynge of the leuiticall beastes that neuer offended God woulde preache vnto manne that hys synne deserued none other thē presēt sodain death so dyd the Lorde punyshe and curse the earthe that Adam hys posteritie myght know it was not a lyghte thynge the transgression of Goddes commaundemente Genes iii. so do all creatures weepe and mourne vntyll the tyme of the reuelacion of the chyldren of of God Roma viii And thus peryshed he the beastes wyth man in the fludde Gene. viii ¶ The seconde sygne LEst men shuld thynke that the abstinence frō meates or the castinge of of gay apparel for certaine dayes should deserue and meryt thys fauoure and mercye of God it standeth in the proclamacion that they called cōtinually vpon the Lord. That is to say they asked feruentlye and contynuallye healpe and fauoure of God Note in the conuersion of thys Kynge how that he comcommaundeth not now to call vpon straunge goddes but vpon on true and liuing god Euen so shoulde we do in the dayes of oure trouble accordynge to the commaundemēt of God and the example of al the Patriarckes Prophetes and the Apostles But this is to be noted that the texte sayeth they shoulde call strongly vpon the Lorde that is to say wyth a penitente hart that is sorye for the euil and wylling to studye for euer after to do good We call ●arnestly vpon the Lord two wayes the one whē we aske of God to tourne and kepe from vs hys ire and dyspleasure The other when we desyre hym to take from vs and gyue vs grace to prepreserue awaye from vs the sinnes that prouoked and merited his dyspleasure wrath But we offende in this behalfe two maner of wayes Fyrst mē call vpon creatures The secōd they cal coldly and vnfaythfully without an earnest mynd to amend and faith vpon the promises of God for Christes sake So dyd Saule rather call to God to auaide payne thē for any loue he had to vertue For some assone as the payne is remoued they retourne agayne to theyr olde iniquitye as Pharao Exod. The third note of penaunce Euery man turned from hys wycked wayes and from fraude and gyle whych they vsed before Thys is the thyrde propertye of penaunce wythout the whyche we be rather hypocrites then penitente Christians And the propertye is thys to forsake al euyll and fleshelye studyes and applye hym selfe to vertue and godlynes Note fyrste that the texte sayeth Euerye man tourned If the Kynge offended the Counsel the Bishop the persō the paryshe prieste euerye one amended so let vs excepte we wyll peryshe And what shall we do to tourne frome vs the Ire of God kyndeled and inflamede Shal we by any mans merits and deseruynges No sayeth the text but euery man amend for hym selfe And so concludeth Esa. lviii chap. Ier. vii And because Auarice as S. Paul sayth is the mother and rote of euyl the Proclamacion of the Kynge of Niniuites is that thei should leaue theyr force vyolence oppression so make restitucion of the false gotten goods Here let al men learne howe to be saued that haue gathered together they care not whether w t or against the lawe wyth or agaynst charitye Let them leaue doynge of thys vyolence and oppresion and restore agayne all false gotton goods or else sure they wyll peryshe So dyd zacheus Luke .xix. And other Godly men and rich men that repented Let men looke vpon that wyse saying of Salomō Pro. xxii Spoile not y e poore because he is poore neyther oppresse not the afflycted in the port For the Lorde wyll take vpon hym the defence of hys cause ¶ The fourth fruite of penitence Who can tell whether God wyll be conuerted moued wyth petye tourne from the fury of hys wrath that we peryshe not In thys text we se to turne and bowe the angre and dyspleasure of God is a greate matter and that to afflicte the bodye wyth fastynge to praye and to chaunge the olde wycked lyfe is verye expediente to wynne hys fauoure but all these thynges be in vayne excepte there be lykewyse a confidence and true fayeth in the mercye of God And thys is the thynge that God mooste deliteth in when the sinner confesseth that he is mercyful for hys promises sake in Christe and not for the worthynes of hys penaunce So doeth thys Kynge in the ende of hys proclamacion sette forth the mercye of GOD to hys people whereby boeth he and they by saued That it semeth his oracion to haue a doute in it truly notwythstandynge that he was verye well perswaded of goddes mercye For as Ionas proponed nothynge but Goddes Ice he maketh mencion of hys mercye The doute he putteth eyther to put awaye the slugerdnes of hys people eyther to declare in hym selfe the fyghte battayle that is alwayes betwene the spyrite and the flesh aboute Goddes promises We maye saye also that in desirynge worldelye thynges of GOD we shoulde aske theim wyth a condicyon Mat. viii We maye learne heare to put awaye despayre and trust to the Lords mercy although he threaten neuer so much our distruccion Also here Princes maye learne what proclamaciōs they shoulde make in settynge forth of religiō such as only extēd to y e glory and mercy of God in Christ. Howe the people accepted thys proclamacion I wyll shewe in the next sermon FINIS ¶ The Seuenth Sermon vpon Ionas made by Ihon Hoper ¶ The text ANd when God saw theyr workes howe they turned