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 seuē Sermons Anno. M D.L. Excepte ye repente ye shall al peryshe Luke xiii Cum priuilegio ad imprimendum solum ¶ To the mooste puisaunt Prince and our most redoubted Soueraign Lord Edward the syxt by y ◠grace of God Kyng of England Fraunce and Ireland defender of the fayth in earth next and immediately vnder God of the Churches of England and Ireland the supreme head And also vnto the moste wyse godly and most honorable Lordes of his highnes priuie coūcel his most humble louing and obedient subiecte Ihon Hoper electe and sworne Byshoppe of Glocester wysheth al grace and peace from God wyth long and the same most godlye prosperous raigne ouer vs in all honoure healthe and perpetual felicitie AMong al other moste noble and famous dedes of kinges and Princes none is more godlye commendable nor profytable to the cōmon wealth then to promote and set forthe vnto their subiectes the pure and sincere religion of the eternal God kyng of al kynges and Lord of al Lordes Then shal iustice peace and concord raygne the doore of Idololatrie be shut vp vi the whyche hath entred all euyl and kynges and kyngdomes fallen into ieopardye as the writinges of y ◠Prophets do testifie But the more thys noble fact is glorious godly and princely the more difficile hard it is For the enemy of God of al mankynd the Deuyll customablye is wont to deceiue the princes of y e world so that eyther they vtterly neglect the religion of the true God as a thynge folyshe and of no estimacion eyther prouoke thē cruelly to persecute it If he cā bryng neither y e one neither the other of these to pas he wyll do the beste de can to preserue a myxte and myngled religion that shall nether playnly be agaynst nor wholye wyth hym And so vse the matter that partly goddes truth shall take place partly the supersticious inuēcion of man The whych myngled and myxed religion is so muche the more daungerous as it is accompted for pure and good Therfore it is earnestlye forbidden by God as the examples of the scripture declareth Iehu the kynge of the Israelites when he had remoued all grosse and sensible Idololatrye and with the swerde had taken away all the Idololatricall priestes iii. Reg. x is reproued of God neuertheles because he walked not in the lawe of God wyth all his herte and lefte not the wayes of Ieroboam And againste these minglers and patchers of Religion speaketh Elias the Prophet iii. Reg. xviii Howe longe sayth he wyl ye halt on both sides If y ◠Lord be God folow hym if Baal go ye after hym Euen so we may iustly say If y ◠priesthod ministery of Christe with his notes and markes be true holy absolutely perfect receiue it in case it be not folow y ◠pope Christ can not abide to haue the leuē of the pharises myngled wyth hys swete flowre He wold haue vs ether hote or cold the luke warme he vometeth vp and not wythout a cause For he accuseth God of ignorancie and folishenes that entendeth to adorne and beutifye his doctrine and decrees with humaine cogitacions What kynge or prince of the world wold suffer hys statutes lawes and testament to be cut of and set on at euery mans libertie and pleasure Shulde not the same glory maiesty and honour be geuē vnto the lawes and testament of Christ that is sealed wyth hys precious bloude The worde of God wherwyth he gouerneth and ruleth his church is a septer of yron Psal. ii and not a rod of wylowe to be bowed wyth euerye mans finger either a rede to be broken at mans wyll no neither a pece of lether to be stretched and reached out wyth any mans teth These thynges be spoken of me most gracious and vertuous kyng to commende youre maiestyes and your moste honorable councels doinges that seke the glorye of God and the restituciō of hys holye and Apostolycall churche The whyche thing as your highnes your most honourable and wyse councel haue gracyouslye be gon goddes mercye in the bowels of Chryst Iesu graūt you moost gratiously to perfourme The people of Englande were oppressed wyth the vyolente and cruel tyrannye of Antychryste darckenes and ignorauncie occupied y ◠mindes all moost of all menne so that fewe knew the true way to eternal saluatyon And yet manye Prynces and wysemen delyte and tarye in thys darckenesse and can not or wyll not bare nor suffer the radiant and shynynge beames of the Gospell more then the night crow can the beames of the sonne but the merciful father of heauen shall better their syghte when hys good and mercyfull pleasure is But the Lorde be praysed your magestye youre moste honourable and wyse counsel haue not cared what y ◠greatest parte but what the better dothe that the lawe of the hyghe and myghtye God maye be knowne to your hyghnes people as did Dauid Iosaphat Ezechias and Iosyas And in your maiesties so doing ye bynde not only the true and lyuynge members of Chryste to geue God thanckes in thys behalfe but also declare your selfe to be the verye fauroure nource and helper of the word of God according to the sayinge of Esaye .xlix. Perseuer gracyous kynge in thys quarel daungerous enterpryce Youre hyghnes shall not neade to feare eyther the strength or cautelles of your ennemyes for there is no witte wsdome nor coūcel against y e Lord as Salomō saith pro. xxi No although they had syluer as the grauell of the sea and golde as commune as the claye of the stretes zach ix for albeit the horse is prepared for the day of battell yet the vyctorye commeth from the Lorde Prouerb .xxi. I am he sayth the Lord that do comfort you what art thou that fearest mortall manne eyther the sonne of manne that shalbe made as haye canst thou for got the Lorde thy maker y t streachith forthe the heauens and laieth the foundacion of the earthe Esa. li. Let these diabolycall soundes speakynges of euel menne nothyng trouble your highnes nor your wise and godly councellour◠As long as the kynge is in hys tender age hys councell shulde do nothinge in matters of religyon For those mens folishenes rather I shuld sai malice is condemned by the worde of God that teacheth howe a kynge in hys younge age wyth hys wyse and godlye counsell shoulde abolyshe Idolatrye and sette forthe the true godly religyon of the liuing God Thus declareth the notable godlie facte of Iosias that folowed the relygyon of hys father not Ammon the Idolater but of Dauid nor declynynge to the rightt hande neyther to the left hand And destroyed not onlie the Images of his father but also of Ieroboā of Solomon iiii Reg. xxii .xxiii.
of hys lawe not to harken vnto his voyce nor to walke in hys wayes to go after the prauitye and euylnes of euer owne hartes The viciatynge and iuste vse of the Lordes supper i. Cor. xi Also y ◠neglecrynge of wydowes and orphalynges causes not to iudge ryghte iudgemente to the power Ierem. v. These causes muste be auoyded or else truelye thy sayinge of Ieremye wyll take place Chap. vii You trust in youre selfes and in lyes that nothynge profytteth The nexte waye to returne the hande of gods angre great displeasure against vs is to folowe Iosophat the kinge that appoynted good iudges and godlye pryestes in euerye cyty The iudges to iudge after the true lawes of the realme and the preystes to do all thynges in the churche accordynge to the worde of God which teacheth suche knowledge and feare of God and of the magystrates that all the wysedome lawes and bokes that euer were made be but counterfeete and folyshe in respecte of it Nor euer had God in heauen or kynge vpon the earthe suche a frende as is the holy Bible For it reacheth y ◠people and subiectes of the realme the feare of God obedyence to the kynges maiestye and hys Magestrates and all mutuall and fraternal loue Thys example and counsel of Iosaphat if it beneglected ther cā no godlynes be amonge the people as the texte sayeth when Prophecye wanteth the people shall be dysipated scattered abrode Prouerves xxix To the doinges of these godlye offyces shoulde all menne be exhorted specyallye suche as bare the name of Bishoppes and preistes If they will not be desyrous and glad to haue helpe the mynistery of the church to the primatyue and perfecte estate agayne the Lorde dothe crye vengeaunce towardes them and wyl not onlye requyre the lose of them selfes but also of all the people at theire handes Ezech. iii. xxxiii Let them remember the complaynte of God hym selfe Ierem. i. My people hath haue a loste flocke my shepperdes haue deceiued them and haue made them go astraye vpon the hylles If these threatnynges wyll not amend theym Gracyous Kynge and you my honourable Lordes of his highe counsel muste do wyth them as the mariners did with Ionas What y ◠is seing it pleased the kinges maiestie and you my Lordes of his moste honourable councell in the lente to heare by me I haue nowe at the request of manye godlye persons caused it to come abrode and dedicated the same to youre Pryncelye maiestye and mooste prudente Counsell that youre hyghenes maye be bothe iudge and recorde of my doctrine vnto youre Maiestyes true and louing subiectes The whyche doctryne is Catholyke and godly in al thynges nothynge dyssentinge but agreable wyth the Prophetes and the Aposteles as I am accordynge to my bonnden dutye redye at all tymes to make answere if anye thyng shal be attempted to the contrarye Incase ther be now thē added a word more or lesse or peraduenture some sentence yet I know well y e matter is not chaunged nor aultered other wyse then I spake it before youre maiestye for I haue memoryaies wherin I wrot before y ◠inuenciō order disposition of al the matters I wolde entreate vpon As I vse euer wyl doo of all thinges I speake in goddes behalfe to the people wryt my selfe or cause an other to wryte the pethe and disposycion of al thinges I speake vpon that I maye as well learne a farther knoweledge my selfe thereby as make answere to myne enemyes if any shuld accuse me of false doctryne The God of all strengthe and consolation gouerne poure maiestye an youre mooste honourable counsell wyth hys holye spyryte and gyue you the vyctorye of all your ennemies Ami. Anno. M. D. L. Septembris .vi. Sence y ◠angel of god slew in the armye of Senacherive gods ennemie a hundreth thousand and syue thousande menne Anno. M.M.C.C. lxxx viii ¶ The fyrste Sermon made the .xix. day of March in the yere of our lord a. M. CCCCC.L before the kinges maiestie his most honourable Counsel by Ihon Hoper Preacher vpon the holy Prophet Ionas ¶ Preface vnto the Prophet IT is the offyce and dewty of euerye good chyld that studiousli laboreth to obey and folow hys fathers commaundemente before all thynges to know perfectly the nature and condiciō of hys fathers wyl Wherof if he be ignoraunte manye tymes in the same thynges he iudgeth best of he moste offendeth and the thynges moste pleasaunte and acceptable as thynges moste dyspleasaūt and vnacceptable vnto hys father he flyeth and refuseth Euen so wee that be subiectes and the chyldren of God the father almyghty can do nothyng gratefully and acceptable vnto his Maiesty excepte we first knowe hys good wyl and pleasure towards vs or else we shal ther most offēde hym wher as we mynde moste to please him And agayn happyly to improue as pernicious and heretycal that his wisdom approueth to be most Godlye and profytable Wherefore as the fyrste poynte of a louynge Childe is to know what pleasyth and what dyspleasyth what contentyth and what discontentyth hys father least he should by ignoraūce displease where as hys sonnelyke affeccion by naturall zeale woulde please so is it the second poynt of a good Chylde hys fathers wyll once trulye knowen dyligently to obserue and kepe the same least he should by neglygence or contempt be seene wilfullye to contemne the thynge he hathe wyth dylygence and studye obedyentlye submyttyd hym selfe vnto And incase as suche cases be moste common and daylye that infyrmities or other occasyon ledde the sonne from the obedyence of hys father The thyrde poynte of hys dewtie is speedely to acknowledge his offēce and desyre pardon merci for his trāsgressiō As the prodigal and disobedient sonne dyd Luke xv And Dauid ii Samuel and so after the remyssyon and pardon obtayned to be more circumspect and wyse how he fall and transgresse agayne Psal. li. These proposicions and sentences be so true that no resonable man doubteth of them But as the deuyll hath lefte in the world no truth nor veritie whych by argument and question he hathe not called into dout so trobleth he in this case the myndes of men wyth twoo questiōs The first is how and from whence the wyll of God maye be knowen The seconde what y e wil of god is So hath he preuayled amonge men for synne that the truthe of these questions is vnknowen to the greatest part of the world as it was in Moses tyme Christes tyme now in oure tyme more ignoraunte and far from God thē thei He perswaded in those daies that the wil of God was knowen not from heauen nor out of the scripture Canonical as the Patriarches Prophets and the Apostles tawghte but that it was knowē by the writings decrees and statutes of mē that were in the earth and that the wyl of God was to do that man commaunded and not that God commaunded But as almighty God left
now Christe presente but in anye case dumme and wythout speche whyles he lyued and could speake the members of the deuil hanged hym vpon the crosse Thus was the malyce of the deuyll alwayes greate agaynst oure Sauiour Before he came into the flesh he â—ave manye beleue he was come before the time appointed by the Prophetes was exspired wheÌ„ he was come in deede then wente he aboute to perswade he was nâ—t come nor was not the Sauioure of the worlde and neuer left tyl he had kylled hym because he would not denye but that the verye true sauioure of the worlde was come And nowe that in deade he is ascended and departed from vs accordynge to the scriptures he goeth about all he can to proue hym nowe to be here so that neyther before hys cummyng into the world nor at hys beynge corporally in the worlde nor yet beynge out of the world he can not be in peace sure and safe from the assaultes and temptacions of hys and oure mortall ennemye Satan But I knowe howe the aduersaryes of the truth perswade the people maliouslye to gyue no credite to such as preach and teache the truth They saye we condemne the holy sacramente and make it of no estimacion But beliue not their slaunders and lyes but heare or read our opinion knowledge and godly estimacion we haue of the sacrameÌ„t and then Iudge and gyue sentence afterwarde And here receyue myne opinion as touchynge the forme and maner to celebrate and vse the Sacramentes ¶ The fourme and maner howe to celebrate the sacramentes IT were expediente to intreate this mater at length yf tyme would serue But yet in fewe wordes I wyl say somwhat of the sacramente of the Lordes Supper and also of Baptisme Baptisme consisteth in two partes In the worde and the elemente The worde is the preaching of the good mercifull promyses of Gods goodnes acceptyng vs into his fauour and grace for the merits of Christ. The whyche promyses be brefely comprehended in these wordes Math. xxviii I baptyse the in the name of the father and of the sonne and of the holy gost These woordes sheweth y e forme of Baptisme and also that only men reasonable creatures shuld be baptised Mat. xvi So is condeÌ„ned the gentilitie and supersticion that hath bene vsed in the Christenyng of bels The matter and Elemente of thys sacrament is pure water what so euer is added Oyle salte Crosse lyghtes and suche other be the inuencions of men and better it were they were abolyâ—â—â—ed then kepte in the Churche For they obscure the simplicitie and perfectnes of Christ our sauioures institucion I pray the kyngs maiestie and hys most honorable counsell to prepare a shyp as sone as maye be to sende them home agayne to theyr mother church the bosome and breast of man ¶ The form how to celebrate the Lordes supper HEre must be marked two persons y e minister and he that communicateth with the minister These muste come and assemble together as saynte Paule sayth .i. Corin. xi The dutye and offyce of the minister HE doeth best hys offyce and is best instructed to minister y â— sacramente if he in the ministracion thereof go as nere as is possible to the fyrste institucion of Christe and the Apostles For Christ was and is the wysdome of the father and the Apostles had receiued the holy gost that broughte them into all truth therefore it must nedes folowe their doyngs ministracion to be moste perfit holy and religious ¶ Howe the minister shoulde prepare hym selfe INwardly outwardly The inward preparacion is if his minde and soule be instructed furnished wyth godlye doctryne and a feruent spirit and zeale to teach hys audience to stablysh them in the truth and to exhorte them to perpende and marke wel the merites and deseruynges of Christ. The outward preparacion the more simple it is the better it is and the nerer vnto the institucion of Christ and his Apostles If he haue bred wine a table and a fayre table cloth let hym not be solicitous nor careful for the rest seyng they be no thynges broughte in by Christe but by Popes vnto whom if the kynges maiestye and hys honourable Counsaile haue good coÌ„science thei muste be restored agayne and greate shame it is for a noble kynge Emperour or Magistrate contrarye vnto Goddes word to detayne and kepe froÌ„ the deuyl or hys minister anye of theyr goodes or treasure As the Candels Uestiments 〈…〉 for if they be kept in the church as thynges indiffereÌ„t at leÌ„gth they wyl be mayntayned as thynges necessary When the minister is 〈◊〉 wel prepared with sound 〈◊〉 Godlye doctryne let hym 〈◊〉 hym self to the distruâ—â—â—â— of the bread and wyne 〈◊〉 as he gâ—ueth the breade 〈◊〉 hym breake it after the â—â—ample of Christ the shoulde â—eue the bread and not thrust 〈◊〉 into the receauers mouthe For the breaking of the bread hath a great misterie in it of y â— passion of Christ in the whych hys bodye was broken for vs and that is sygnyfyed in the breakyng of y â— breade which in no case shuld be admitted therfore let the minister breake the round bread for broken it serueth as a sacramente and not hole Christ did breake â—â— mat xâ— vi Mar. xiiii Luc. xâ—ii And saynt Paule â—ayth the breade that we break is it not y â— communion of Christes â—odye i. Cor. x. Thus shuld the perfeccioÌ„ of Christes institucion be had in honour and the memorie of the dead left out and nothing done in this sacrameÌ„t y â— had not gods word to bear it But alas God is accompted a foole for men can vse the sacrament more religiously deuoutly godly and christianly then Christ Gods sonne as it appeareth for his fourme and maner is put oute and mans deuyse and wysdome is accepted for it The dewty and office of the people THe dewti of the receauer resteth in thre partes To saye what he shuld do before the receauyng of the Sacramente what he shuld do in y â— receauing of it what after the receauyng of it Before the receauing he shuld prepare and make ready hys mynde as the commaundemeÌ„t of S. Paul is i. Cor. xi let the man proue and searche hymselfe and so forthe And thys maye be doone twoo maner of wayes Fyrst towardes God then towardes man Towardes God he shulde from the botome of hys heart confesse his faults and sinnes and acknowledge hys iust coÌ„demnacion then shuld he perswade him selfe by true and liuely fayth that God would be mercyful vnto him for y â— death of hys dere beloued soÌ„n Iesus Christ done in his body torne and in hys blud shedde He shuld prepare hym selfe towardes his neighbour also Fyrst incase he hath hurt hys neyghbour in fame or goods he shuld reconcile hym selfe agayne wyth restitucion of theÌ„ both againe He that thus prepareth hym self doth eat worthelye the bodye of Christe and he that doth not thus prepare him selfe eateth
from their wicked wayes he repeÌ„ted of the yuel whyche he sayed he would do vnto theÌ„ and dyd it not Ye haue hearde howe thys myghtye kynge at the preachynge of Ionas corrected both hys faythe and maners And how by publycke proclamacion he wylled al hys subiectes to do the same Of thys fact of the Niniuites we maye learne how that it is our office to obei vnto al godly and vertuous commaundemeÌ„ts proclamacioÌ„s and decrees of princes as many times as they coÌ„maunde amendement of relygyon and maners But oure people and especially the multitude of Priests be otherwyse affected for they do dysobeye both God and theyr kyng It were a charytable way yf they haue anye thynge to obiect agaynst thys reformacion that the kynges Magestie and the couÌ„sel godly inteÌ„deth to bring forth argumentes not force and violence of armoure God therfore seeth that is to say approueth their works not because thei wer clothed in sackcloth but because thei turned from theyr wycked waies that they had chaunged theyr fals religioÌ„ restored y e goods agayne they had by vyolence and extorcion takeÌ„ from theyr neyghbours and euerye man walked in hys vocacion And euen as the Lord pityed them so wyll he doo vs yf we amend our faythe and conuersacion and lyue in oure vocacion accordyngly Esay lviii Ezech. xviii But and if we hate not from the bottom of oure hartes y e yuel we haue committed we tary styl in deathe That God repenteth on the yuel he purposed to do vnto y e Niniuites we learne that al y â— threatniÌ„gs of god be coÌ„dicionally y t is to say to fal vpoÌ„ vs if we repeÌ„t not of our iuel deds That is Godly shewed Iere. xviii in these wordes Repente lo quar aduersum genteÌ„ â–ª et aduersus regnum ut eradicem et destruam et disper dam illud Si penitenciaÌ„ egeâ—it geus illa a malo suo quod locutus sum aduersus eam ago et ego penitenciam super malo quod cogitaui ut facereÌ„ ei That is to say I wyll speake quickly agaynst the people or kingdome to wast and destroy them If that people agaynst whom I haue deuysed coÌ„uert from theyr wyckednes immediately I repent of the plage that I deuysed to bring vpon them The same may ye se. Esech xviii zach i. Turne vnto me sayth the Lorde and I wil turne vnto you yet shulde not God be accoumpted inconstaÌ„t though he punyshe not as he threatned for thys is hys nature that can not be chaunged to receaue penitent sinners into grace Esech xviii Mat. xi Io. iii. v The heresy and false doctryne of the Catharones that denye mercy and remission of sinne to sinners is damnable and naught ¶ The fourthe Chapter of Ionas The Argument THe suÌ„me of this chapter is that God wyll shewe mercy vnto penitent and sorowfull synners yea though al the world wold say naye Thys mercy god declareth in this chapter not only with words but also with a metaphor similitude of a tre ¶ The diuision of y â— chapter IT is diuided into two partes The one conteineth how Ionas was angri for y â— merci coÌ„passioÌ„ god toke vpoÌ„ y â— peniteÌ„t Niniuits wherfore he is reprehended of god The second part coÌ„tayneth how Ionas beyng in the fieldes is taught of the Lords by a tree that sodenly growed vp and sodenly peryshed agayne that he dyd noughte to be angrye wyth gods doynges towards the Niniuites and declareth farther that he coulde do none other then saue them Therefore Ionas was sore dyscontente and angry he praied vnto the Lorde and sayde O Lorde was not thys my saying I pray the when I was yet in my Countrey Therefore I hasted to fly rather to Tharsis For I knowe well inough that thou art a mercyfull God full of coÌ„passion longe suffering and of great kindnes and repentest wheÌ„ thou shuldest take punyshmente Of thys text we learne first how horrible and wycked the peruersenes of oure nature is seyng Ionas I can not tel vpon what loue towards him selfe is angrye and not wyth man but with God that wold fauoure of mercy the sorowful Niniuites Seyng ther was suche imperfeccion and infyrmities in the holye Sayntes how much nede haue we to see what lyeth in vs myserable and wrâ—tched synners Oute of thys texte also wee learne what difficultie hardnes is in y e office of preaching if it be truely and wel done coÌ„tinually whether it happeÌ„ and come to passe y t he speaketh or it come not to passe the preacher staÌ„deth in dauÌ„ger of obloquie and contempt We maye se an example hereof in Ionas that preached by the worde of God the destruccion of Niniue whych if it had come so to passe they woulde haue called Ionas a cruell tyraunte and seker of blud And now that he seeth the citi spared he feareth least he shoulde be accomted a false prophet not only among hys owne countrimen the Israelites but also amonge the Gentils and then al his preachynge shoulde be taken for a mockery Thys contempte so sore feareth Ionas and is therwythal so troubled that he offeÌ„deth God greuously I may accommodate y â— same fortune vnto my self and others right wel When we speake for a reformacion of the church scholes and polycyes In to the churche we wyshe to be putte such ministers as can would teach the doctryne of the apostles and that they should not be knowen by theyr vestimentes and shauings but by their doctryne TheÌ„ such as would minister the sacramentes grauely relygyouslie and simply as Christe and hys Apostles dyd In Baptisme nothynge to be vsed but the woorde and the symple and bare water In the supper of the Lorde to vse the Ceremonies and Rites of Christ and hys Apostles and al occacions of supersticion to be auoidid But although this doctryn be as true as Christ his Apostles be yet I perceiue displeasure greate ennimitie ryse here vpoÌ„ to me to other yea not onely vnto vs that be subiectes but also to y e kyngs magesty his most honorable councel But the lord kepe vs out of teÌ„ptacion gyue grace and strength to do all thinges to y â— glorye of God to praye for our enemyes And as touchyng scholes specially y â— vniuersities they muste be amended and good heades rulers apoynted in the Colleges or els y e word of god shuld be hindred alwaies bi such as ought most to set it forth Such godly meÌ„ as haue wherw tal shuld helpe prouide to haue schols to bringe vp youthe in euerye where through thys realme theÌ„ shuld godli learned childreÌ„ occupy y e place of supersticious ignoraunt men wherwithal this realme of EnglaÌ„d is sore to much god amende it pestered hurt withal this might bishops in theyr dioceses help wel if they inteÌ„ded as muche good as they beare the worlde in hande they dooe and bestow some part oâ—
sore and daungerouslye such as possesse the goodes of the Church and preache not such as haue stipeÌ„des to teach and teach not wages to warre and warre not receaued for a thousaÌ„d souldiers and serueth not wyth fyue huÌ„dreth Such as enioye hospitales almoshouses and the prouisyon of the poore to ther owne priuate commoditie To al these I say repente ye and make restytucion Goodes be euyll spente Fyrste if they be consumed in an yuell case As when they be applyed to pryde and excesse in apparel or meate and drinke to the oppressyon and hurte of the poore Eyther to fynde a greate companye of ydle and loyterynge men Then yf they be not vsed to a good vse to the edifiyng of Christes Churche the helpe of the poore the prisoners and suche lyke For in the latter iudgement the Lord shal aske what care and charge we had of the poore Math. xxv And we see the rych man damned because he gaue not to Lazarus Luc. xvi Unto those also I saye repent ye and spend the giftes of God after knowledge and vertue yf ye wyll not ye shall all peryshe Luke xiii God sleepeth not but seeth all oure actes aud noteth oure dooynges Incase anye of these men whether they be of the Ecclesiasticall Policie or the Ciuile policie of thys your realme mooste Gracious Kynge and you my Lordes of hys most honorable couÌ„sel detract and wyl not make restitucion nor vse theyr goodes well for the offyce ye haue taken from God ye be bounde to compell them to do it And fyrste of all because ther is no maÌ„ but sinneth loke fyrst vnto your selues theÌ„ wyth y e kyng of Niniue and the Nobles of hys realme repente ye and restore vnto God that is Gods and vnto maÌ„ that which is for the coÌ„fort of your subiectes good lawes and dilygent execucion and vsage of the same Then compell both the spiritualtye as they be called and also the temporaltie to make restitucioÌ„ both to God and man accordingly And now the lord hath geuen you peace because ye myght haue leasure to do these thyngs as Paul saith .i. Tim. ii Do therfore as Salomon did .iii. Re. viii Abuse not the peace in playing sportes and pastyme but in the buildynge of Gods temple whych hath a longe tyme layne desolate Ye haue an example Num. v and in any case let that example be folowed Ther be the gestes of Iosaphat the kynge wrytten ii Para. xvii in the whych are thre notable thynges Fyrst he toke away and remoued from hys people Idololatrie The seconde he gaue them true iudges whose godly condicions are wrytteÌ„ in the same booke cap. xix that feared the Lorde accepted in iudgement no persoÌ„s third They receiued no brybes nor rewardes The thyrde he placed and apoynted Priestes not in one place but in all the Cytyes of Iuda and not to the ende they shoulde playe and pastyme but to teache and not euerye thynge but the lawe of God Al these thynges muste ye do mooste Gracious Kynge and you my honourable Lordes of hys highe and wysecouncel if ye wyll lyue in peace and quyetnes I do not exhorte your Maiestye nor your most honorable Counsell lyghtlye but vpon greate and wayghtye consideracion to remoue al these thynges that be eyther the Deuylâ— ether mannes inuincion For in the scripture I fynde that God manye tymes is offended when we giue â—ym but halfe honour Howe well began Hiiu the kynge of Israell .iiii. Regum x. But because he remayned in the synnes of Hieroboam hys kyngdome was not onelye afflycted but at length distroied also Abolyshe therfore godlye kynge all iniquytye and permit not Masse nor such abhominacion to any man wyth in youre hyghnes realme no not to the straungers whyche doubtles shoulde be an occacyon of slaunder to youre realme and subiectes For Asa the kyng of Iuda .iii. Regum xv remouyd hys mother from the rule and gouernaunce of of the realme because she had an Idole in a groue the which her sonne the kyng brent TheÌ„ your magestie muste institute true faythfull and iudges of good conscyence Then sende suche priestes throughe youre realme that haue these twoo condycions Fyrste that they teach theÌ„ y t thie teach the word of God If your magestye doo these thynges then shall God sed peace and quietnes to hys pleasure Farther God shall make you a feare and terrour to foâ—en and straunge nacions that know not the liuing god And this your magesty shal auoeyde the better if ye beware of flaterers and thynk as Ioada in hys youth fauored the truthe of God and in hys age by flattery departed from it iiii Reg. xii so the same yuell and daunger maye corrupte your hyghnes Then if it may please you to commaund more sondry tymes to haue sermoÌ„s before your magestie it wyll not be a lytle healpe to you yf they be wel made wel borne awaye and wel practised And seyng ther is in the yeare .viii. M.vii C.lx. houres it shall not be much for your highnes no nor for al your housholde to bestow of theÌ„ .lii. in the yere to heare the Sermon of God If your magesty do these thinges the blud of youre people shal not be requyred at youre hands But I rede both kyng and counsel to be admonished and to amend thynges amysse Yf not the kynge of Niniue wyth hys people shall ryse aâ— the later daye and condempne bothe kynge and counsell to deathe For they conuerted at the preaching of one man yea at the preachyng of a straunger we haue not only heard y t same by the mouth of straungers but also by the mouth of our owne country men that many tymes Let vs therfore beleue and amende or els we must peryshe God preserue for y e death of Christ the Kyngs magestie al hys honorable councell wyth the hole realme Amen ¶ Faultes eskaped in the pryntyng Foli iiii fac i. linea viii read Mat. xvii Fol. viii faci ii lini xx lacketh a woord was The consideracion therof was Fol. xx faci i lini i. Deut. v. li.xxxii faci ii lini xxi they Fol. xli faci i. lini 〈…〉 Fol. xliiii faci i. lini viii Ionas Fol. xlix faci i. lini xiii Iho. xi Fol. liii faci ii lini ii Magistrate Fol. liii fa. i. ii lini eâ— serue not Fol. liâ—i fa. ii li.xxi nor punish y â— innoceÌ„t Fol. liiii faci i. lini xii intencion Fol. liiii faci i lini xviii as aboundeth Fol. liiii faci i. lini xix thy Fol. lxiii faci ii lini xvi is Fol. lxvii faci i. lini iiiâ—i not Fol. lxxv faci i. lini xix Most Fol. lxxvii faci i. lini viii xix Fol. lxxâ— faci i. lini xii seynge Fol. xc faci i. lini vâ—alteri Fol xcvii faci 〈◊〉 xii preaâ—he truely Fol. cxiii faci i. lâ—ni xii reserued Fol. cxiiii faci li. lin xiii deferred Fol. cxvii faci ii lini xxi nature Fol. câ—viii faci ii lini putforth he shall Fol. cxx faci ii lini viâ—i et lini ix et Fol. cix faci ii lini xiii chaunce Fol cxxii faci ii lini xix Comesâ—â—â— Fol. cxxâ—iiii faci ii lini xxii fygur Fol. cxxâ—vi faci i. lini xxii vi Fol. cxliiii faci i. lini vi omitted Fol. clxix faci ii linâ— i. Ionas ☞ ☞ ☞ Imprinted at London by Ihon Daye dwellyng ouer Aldersgate and Wylliam Seâ—es dwellinge in Peter Colledge Cum priuilegio ad imprimendum solum