God Luc. xiii Excepte ye repente all shall peryshe And the former promyses were not so sweete but these threatnynges be as bytter Not vnto all men but vnto suche as be obstynatelye yuel or desperat Against whoÌ„ cryeth Ihon Baptyste Euen nowe is the axe putte vnto the roote of the tree Euery tre that bryngeth furth no good fruite is cut downe put into the fyre Luke .iii. But a maÌ„ myght aske to what purpose thys thyng is spoken of by me doutles to thys end to prosequute and folowe my matter begon I sayd that the authours of thys vnquietnes in the realme in the churche in euerye housholde were verye Ionasses and those that troubled the shyppe whyche oughte eyther to be amended or remoued out of their office or els the shyppe maye neuer come to rest But because these that be cast into the sea should not dispaire ther must be some remedye founde to solace and conforte suche as be fallen into daunger of drownyng Thys is the way if they take the admonicions and the admonitours geÌ„tly and raile not agaynste them neither wynke at their own faultes but with a true repentaunce of the hart folowe thys our Prophet Ionas who confessed hys faulte and humblye asked remyssion pardoÌ„ for the same So shal euery siÌ„ner be saued as he was accordinge to the othe of God Eze. xviii As truly as I lyue sayth the Lord I wyl not the deathe of a synner but that he be conuerted and lyue Thys counsell of the Lorde excepte our troblous Ionasses folow thei shalbe drowned in the water of eternal damnacion with Pharao But as heretofore ye haue hearde howe Ionas for hys disobedience was punyshed so now out of the texte ye shal hear how he repenting hys mysbehauiour and offences is preserued in hys daungers howe he prayeth and at last how he is delyuered And that I maye the better more playnely teache and open the same I wyll deuyde the texte that foloweth into foure partes The fyrst part conteineth the behauiour and doyngs of the shyppemen after they had caste Ionas into the sea The second part conteyneth howe Ionas beyng cast into the sea was receaued into the bely of the whale The thyrde conteyneth the behauioure and doynges of Ionas in the whales bely The fourth conteyneth the deliueraunce and castynge out of Ionas from the bellye of the whale The fyrste The texte sayeth those men feared wounderfullye the Lorde and sacrificed vnto hym and made theyr vowes The shyppe men dyd these thre thynges they fered they sacrificed and vowed After they perceyued vpon the execucion of Ionas the sea to leaue hys trouble they neglected not the true religioÌ„ whiche they learned in theyr trouble but are better and more strengthened in the same for they feared the Lord and hohoured hym onelye Of these shyppe men let vs learne constancye and perseueraunce in the true knowledge of god and when we be deliuered out of daunger lette vs 〈◊〉 geue oure selues to 〈◊〉 and folye of lyfe as naturally we be inclined and propenâ—â— to do Thus admonyshed Moses diligently the children Deutro vi .viii. y t wheÌ„ they had receiued the aboundante benefites of the Lorde they shoulde not in theire saturitie and aboundaunce be vnmindfull of the Lorde that brought them out of the land of Egypt and the penurie and scarcitie of the deserte The thankefulnes of these Mariners shalbe laied agaiÌ„st vs at the daye of oure examinacion for oure vnthankefulnes for God hathe not onelye quyeted the sea for vs but also aboundantlye geuen vs the vse and commoditye booeth of sea and lande and not onelye that for the rest and quyetnes of the bodye but also he hath apeaced the sea of greate displeasure and damnacion eternall by castynge of hys onely beloued sonne Christe Iesus vpoÌ„ the crosse to cesse and apeace theire and displeasure betwene vs and hym yet we neyther fere nor loue him but with continuall hatred despyte contemne both him his holy word ¶ They do sacrifice THey thoughte it not inoughe inwardlye to honoure the Lord but dyd outwarde sacrifice to proprotest and declare vnto the worlde the good iudgement fayeth knowledge they had in the Lord. So shuld we do not only knowe god and feare hym inwardly but also outewardly with praier thaÌ„kes geuyng and other good workes coÌ„maunded by God to declare the same as they dyd by their sacrifices before y â— cuÌ„minge of Christe into oure fleshe The whyche were tipes and significacions of Christe to come that coulde not take awaye the synne of the worlde as Saynte Paule sayeth Hebru .x. It is impossible that the bloude of Calues shoulde take awaye synne Christes sacrifice once offered for all by that once satisfied for al sinnes Hebrues .ix. And where as is remission of synne there nedeth no more sacrifice It is therefore an vngodly doctrine that in thys tyme of the newe Testamente teachethe anye other sacrifyce for synne then the onelye death of Chryste If question nowe be asked is there then no Sacrifices now lefte to be done of Christian people Yes truely but none other then suche as oughte to be donne wythoute aulters And they be of three sortes The fyrste is the Sacrifyces of thanckes gyuynge Psalme .li. Amos the fourth and fifte Hebrues the thirtene Oseas .xiiii. The second is beneuolence and liberalitye to the pore Mich. vi.i. Corin. xvi.li. Corinthia viii and ix The thyrde kynde of sacrifice is the mortifiyng of our owne bodyes and to dye from sinne Rome xii Mat. xi Luke xiiii If we studye not daylye to offer these sacrifices to God we be no christian men Seyng Christian men haue none other sacrifices theÌ„ these whych maye and oughte to be done wythoute Aulters there shoulde among Christians be no Aulters And therefore it was not wythoute the greate wysedome and knowledge of God that Christe hys Apostels the primatyue church lacked Aulters for they knew that the vse of aulters was taken awaye It were well then that it myght please the magistrates to tourne the aulters into tables accordynge to the fyrste institucioÌ„ of Christe to take awaye the false perswasion of the people they haue of sacrifices to be done vpon the aulters For as longe as the aulters remayne boeth the ignoraunte people and the ignoraunte and euyll perswaded priest wyl dreame alwayes of sacrifice Therfore were it best that the Magistrates remoued al the monumeÌ„tes and tokens of Idololatrye and supersticion Then shoulde the true relegion of god the soner take place ¶ They Uowe TOst lyke they vowed to goo to Hierusalem there to manifeste the myghtye power of God to the people and to giue thaÌ„kes vnto the Lorde accordinge to the lawe and maner of Moses decrees Lest we shuld erre in the nature condition of a vowe there be thre thynges to be noted To whome the vowe is made what is vowed and who it is that maketh the vowe The vowe shuld be made vnto the Lorde as Esaye
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.
not hys Church thē wythout some that shoulde kepe the truthe of bothe these questions amonge the people to preserue thē from the daunger that muste needes folowe where as truthe is not knowē So hath he done now at thys presente tyme. And by the same authoritie as the deuyll authore and father of all questions and lyes was confounded thē so is he now Moses instructynge the people in the truith of the fyrst questyon whence the wyl of God should be knowē commaundeth them neither to loke it in Aegipt nor else where but in the worde of God Deut. xxx and Sayncte Paule doth the same Roma x. and S. Ihon .i. sayth Noman hath sene the father but y e sōne and he vnto whome the sonne hathe openyd the father vnto God therefore and hys blessed wyll is knowen vnto vs because he hathe spoken vnto vs by hys deare beloued sonne Heb. i. As he spake before time vnto y e world by his prophets From Christ therfore and hys worde commeth the knowlege of Gods wil for the father bid vs hire him Mat iii.vii Io. x. Nowe what hys wil is y e truth also appereth out of the booke of God and oute of none other mans writinges Mark i. hys wyll to the worlde is thys Do penaunce and beleue the Gospel That is to saye let euerye man bewayle and repēt him of hys synnes and desyre the remyssyon and pardon thereof for Christes sake For whom the Gospel sheweth our sinnes shalbe forgeuē Ihon. i. iii.iiii v. vi Math. xi Rom. v. Eph. i. Thys doctrine from the fal of mā hath bene alwayes taught in the Catholicke Churche of Christ vnto al nacions as the wrytynges of the Prophetes and Apostles dothe testifye in whom is fully and aboūdaūtly conteined al truth and veritie and lefte here for oure doctrine and consolaciō Rom. xv Among the whych is also conteyned as a most faythful wytnesse of all truthe and verytie thys holye Prophet Ionas who was sende by God to the Citie of Niniue to preach vnto them Gods pleasure and amendemēt of lyfe or else wythin fourtye daies both they and the Citie shoulde be destroied Thys Prophet haue I takē to interpretate for two causes The one to declare vnto y e kynges maiestye and his most honorable coūsel that the doctryne we preach vnto hys maiesties subiectes is one and the same with the Prophetes and Apostles And as olde as the doctrine of them both and not as new as these Papystes and new learned men of Papystry wold beare the people in hand The secōde cause is to declare whych way the synfull worlde may be reconcyled vnto God And for the better vnderstandynge of the Prophet I wyll deuide him into fowre partes The fyrst cōteineth into what daunger Ionas fel by dysobeing of Gods commaundemēt The seconde parte conteyneth howe Ionas vsed hym selfe in the fyshes bellye The thyrde part conteineth the amēdemēt and cōuersyon of the Niniuites at y e preachyng of Ionas The fourth part cōteyneth an obiurgacion rebuke of god because Ionas lamented the saluacion of y e people and citie The fyrst Parte The first part is deuided in to thre members The one conteineth the Embassage and legacye of Ionas vnto Niniue The other conteyneth Ionas dysobedience The thyrde conteyneth the payne and punishment of Ionas disobedience ¶ The Embassage is described wyth these wordes THe worde of the Lorde came vnto Ionas y e sōne of Amithai saying Arise and get the to Niniue that great Citie crye out againste it for theyr wyckednesse is come vp before me It is not y e lest help that the reder or teacher of ani prophet or other part of y e scriptur shal haue to knowe of what place vnder what king in what state of cōmon wealth y e prophet liued y t he purposith to interpretate al these things as touchīg our Ionas is declared in the iiii booke of y e kings the. xiiii cap. He liued in Samaria vnder an Idololatrical king Ieroboam y e sonne of Ioas a detestable Idololater in Iuda at y t time reigned kīg Amasias And thys Ionas labored in the ministery of Gods word at one tyme wyth Amos Oseas and Ioell the true Prophetes of God The state and condicion of the commone wealthe was troublous and verye vnquiet forbecause y e Israelits bi their Idololatri in folowing y t learning inuented by man and leuing y e word of god God punyshed them w t many greate cruel warres Yet after hys accustomed pytye and compassiō vpon those that he punysheth to remoue y e occasion that worketh gods yre and displeasure he sent them dyuers tymes his holy Prophetes that shoulde cal thē from theyr Idololatry and corrupt lyuyng as Elias Elizeus and this our Prophet Ionas but all in vayne they wold be noughty Idololatres and vicious lyuers continually mawgree gods heade and would as we now adayes for the most parte do rather geue faythe vnto the Prophetes of men and lyars then vnto the Prophetes of god that be true men But ther reward was as ours shalbe except we amende vtter destrucciō and losse both of them selues and theyr commune wealthe The commone wealth and state of Israel and Iuda thus troublouslye being afflicted the commaundement of god came vnto thys oure Ionas that he sholde go to the great Citie of Niniue as the text saith In the which words note fyrste that no man can or may teach truly y e word of god but he be called ordynarylye or extraordinarily Ordinarily wher as is no corruptiō of the ministery in the church neither in doctrine neither in the right ministracion of the sacramēts whyche be as seales and conclusions of Gods holy worde Wher as this integritie I say remayneth in the Churche noman ought w tout the appointment of the hygher powers to intrude or appoynt hym self to preache or minister as it was in Moses tyme and the Apostelles Extraordinaryly is when immediatelye any mā is called by God wher as the ministery of the church is corrupted as it was in the tyme of y t prophets and of Christ that called to minister such as the common face and greatest multitude of the worlde woulde not admitte no not the hygh byshop and those that then were called the holye churche as is to be seene by Amos Ionas Hieremie Moses and Paule wyth other They are to be rebuked therfore that intrudeth and put them selues wythout lawful callynge into y e ministerye of y e Church other wyth money or praier and bye them selues into the Churche which thing through al papistry is acōmon practyse dayly vsed thinge For in case they sought not of their bishopprik more ryches and honoure then the necessari trauels labours that be annexed vnto the vocacacion they woulde not stryue so sore who might lepe vp first to the bishoppes and persones vocacion Ther woulde not so many princes contend and labour for the seate of Rome the nest of
abhominacion If ther were not in it rather the patrimonye of Iudas and Simon Magus then the laboure of Christ Peter more ease then payne more ryches then bourden The Text saith that thys prophet beyng called by God was sente to Niniue Of thys cityes originall reade the .x. of of Gen. It was the chiefe citie of the AssiriaÌ„s vnto the whych Ionas was sent and the consideracion therof that in case the heade Citye be well instructed of a realme there is the better hope of all the reast Therfore god hath vsed from the beginnynge of common wealthes to be mercyfull vnto the greatest cities therof and hath sent the most preachers of y â— truithe as it is to be seene in these dayes what God hathe shewed vpon London And as he offereth them fyrste the tokens of hys merci so first he reueÌ„geth their vnkyndnes wyth hys punishment if they neglect and contemne the grace offered It is to be noted that thys Cytye of Niniue was Idololatrycall and Gentelyshe neuer vnder the dysciplyne and doctryne of Moses Yet vnto it sendeth the lord his Prophet to declare vnto y e Iewes that the Ceremonies workes of the law wherof they most gloried and extolled them selues were not necessari to saluacion but geuen for a time to excercise theyr obedience in the commaundement of God And to trust in Christe of whoÌ„ their rites sacrifices were fygures and shadowes of further the Lorde declareth by thys embassage vnto Niniue that the ignoraunte and supersticious GeÌ„tils be more redy to receaue the lyuing worde of God then the harde harted Iewes As it is to be sene at thys preseÌ„t day More easie it is to conuert vnto God ten symple and ignoraunt soules theÌ„ one that hath bene broughte vp is wedded to the vngodlye doctryne and tradycions of men Moreouer the Lord in sekyng the wealth of these AssitiaÌ„s declareth that he is not onelye the God of the Iewes but also of the GeÌ„tils Rom. iii. Act. x. The text declareth to what ende Ionas was sent to the Citye What to doto bryng in the Ceremonyes of of Moses law Nay but to cry out agaynst it That is to say playnlye and openlye to shewe Gods pleasure vnto them and not agaynst one or twoo of the citie but generally against the whole Citie without respect of persons Against the kyng the Prynces the lawers the Priestes and the common people And thys was the dewtye and offyce of all the Prophetes Esay lviii Crye out and ceasse not Also Hier. ii vii The same commaundemente was geuen to all the Apostles Mark xvi Math. xxviii The same commaundeth S. Paule ii Tim. iiii preache in tyme and out of tyme. Thâ—s is the note and marke to know the byshoppes and ministers of god from the mynisters of the deuyll by the preachyng tounge of the Gospel and not by shauyng clyppyng vestyments and vtward apparel The text maketh answer to an obieccioÌ„ that myght be demaunded wherefore God woulde sende Ionas a man of base sorte to rebuke so greate a kyng wyth hys councell and common wealth Because theyr syns are come vp before the face of the Lord. Of thys aunswer we learn three thynges The fyrste that the Lorde seyth marketh and is displeased wyth our sinnes althoughe we lyue in al securitie and careles as though oure synnes offended God nothyng at all The seconde as manye tymes as God sendeth suche Preachers as wythoute feare sheweth vnto the world Gods woorde and punyshmente for synne that theyr synne is full rype and that they must either amende at the preachynge or vtterlye to peryshe vnder the plage and scourge of God Thus Noah was preacher before the flood Ionas before the destruccioÌ„ of Niniue Loth of Sodome Christ and his Apostles of Hierusalem Seyng nowe that God hathe sent hys worde hys king his magistrates and hys Preachers into England it is take hede of it a very token that the sinnes of Englande is ascended vp into hys sight and that out of hand we amend or sodenlye to looke for the most seuere cruel punyshment of God Al men confesse that synne neuer so abouÌ„ded but none of vs say it is I that prouoke the Ire of God and I wil ameÌ„d The nobilitie putteth al the fault in the people the people in the nobilitye in the Bishops marchauntes priestes and other But wil ye he iudged at one worde by the testimony of a noble wise man Noble Esay the prophet saith The Oxe knoweth hys Lord and y â— Asse hys owners stable wo is me ye sinful people people laden with iniquitie a sede malicious lost childreÌ„ ye haue forsaken the Lord and the holy one of Israel ye haue prouoked as Esay i. Let euery man looke vpon hym selfe knowledge hys synne and studye to amend it from the hyghest to the lowest for the Lord is redy to smyte The thyrd doctryne oute of thys place is a descripcion of Gods nature and longe sufferaunce towards kyngdomes realmes publicke and priuate persons for wher as he myght most iustlye punyshe and take vengeaunce vpoÌ„ vs for synne he is yet so mercyfull that he premonysheth forewarneth of hys scourge to come by hys prophets Apostles and preachers and wylleth the worlde to amende in case they so do he wyl turne hys Ire from them if they wyl not no remedye but vtter destruccion as ye maye read Gene. vii of the flud Ge. xix of Sodomme Exo. xiiii of Pharo But let vs rather folow the exaÌ„ple of the Niniuits and amende then the example of the Aegiptians and perish Thus much is to be takeÌ„ hede of in the legacye of Ionas in the fyrste parte of the chapter Now foloweth the seconde part conteyning Ionas dysobedieÌ„ce after this sort in y e text Wher vpon Ionas rose to fly from the face of the lord into Tharsis came to Iapho founde a shyp pressed towards Tharsis paiing his passage he weÌ„t into her to come wyth them vnto Tharsis Ionas was coÌ„mauÌ„ded to cry preach against y e Niniuites but being afeard suspecting y t difficulty of y t vocacioÌ„ flyith an other way Here first ar two things to be noted whether he flyeth froÌ„ wheÌ„ce he flieth the text saith he fledde to Tharsis which some meÌ„ thiÌ„k is y t sea called Mare mediterraneuÌ„ but y â— more true opinioÌ„ is y t Tharsis is the citi caled Tunes or Carthage Iapho is the citie called Ioppe a haueÌ„ towne in Palestina He flieth from the face of God that is to wyte from the beneuolente and mercyful god that appoynted hym to the vocacion of preachyng Of thys text we learne manye Godlye doctrines First how hard difficult a vocacioÌ„ it is to be a preacher that incase he be not wyth a synguler mercy of God comforted and strengthned he can not nor is it possyble he shuld preach truly Gods word as it is to be sene by Moses Ex. v. vi Esay vi Hier. i. ii Math. x. and in
thys ye may see the dyuersitie betwene the ministerye of God of y ◠deuil of Christ and of Antechrist Christs mynistery is ful of labors paines sclounders and calamytyes Antichrist is ful of care pleasures cōmodities honoures as ye maye see through all the kingdom of the Pope for ther is not a byshoppricke nor benefice cā fal but ten ar reddy to take it or it come to the groūd Yea and healpe awaye the incumbēt wyth an Italion figge before tyme as ye may rede of Uictor the thyrd The seconde doctryne is that who so euer leaueth vndone the office commaunded vnto him by god flieth from the fauour and good wyl of God as it is to be sene i. Regu xv Here be al bishops and priestes admonished to beware how they leaue their deuties and cures They flie from y ◠face of god as many as beare that name and preache not the word of God and instruct not the people after the mouthe of god Myserable and cursed is our tyme of gods owne mouth that ther be such dom bishops vnpreaching prelats and such asseheadded Mynysters in the church of God Christ institutid nether singers nor massers but preachers and testimonies of his true doctrine Mar. xvi Mat. xxviii Luk. xxiiii Act. i. He that leaueth thys doctryne vntaught in the church or teacheth a contrary doctrin flieth from the face of god and do incurre the daunger and dampnacion that is wrytten Ezechi xxxiii iii. I wyll requyre theyr losse sayeth God to the preacher at thy hand Let nomā therfore be offended if the cryer speake agaynst the faultes of al degres wythout excepcion seing he is commaunded so to do vpō the paine eternal of his soule and Paule sayth wo be vnto me if I preache not i. Cor. ix Let all men take heede to do the thing that apparteyneth to theyr offyce least they depart from the face of the Lord as kyngs do if they make any laws contrary to the lawe of God and the lawe of nature or suffer theyr subiectes to be tawght in anye doctryne for the saluacion of theyr soules beside and contrary to the expresse word of god The iustyce departeth from the face of God when y t he for fauor preposterous peti or for bribes iudgeth not iustly The gentle men when bysyde charity seke themselues wyth the hurt of their neighbours The commons of euery realme departeth frō the fauour of god when sediciously inobedientlye they make tumults and sedicion lyftynge vp weapon agaynst theyr kyng and rulers whych leadeth to eternal dāpnacion Rom. xiii Num. xvi But a man might say toush it is not so great a matter if a man walke not in hys vocacion neyther yet is god so much offended with dysobediēce but thys fleshly and peruerse opinion may soone be corrected if mē wold cōsider the daungers that thys poore man Ionas fell into for hys dysobedyence They be in number syxe The fyrste is the perylous wyndes that troubleth the shippe The seconde hys synne and dysobedience is detected and made open by lottes The thyrd he is examyned what he is The fourthe he is constrayned to geue sentence of death agaynst hym selfe The fyfth the shipmen cannot saue him The sixt he is cast into the sea The fyrst daunger hath two partes The one sheweth the daunger of the shyppe The other shewith how the mariners behaueth thē selues in the time of theyr daunger Of the fyrst thus sayth the Prophet The Lorde hurled a greate wynde into the sea and there arose a myghtie tempest in the sea so that the shyppe was in Ieoperdie of goynge in pieces Well we maye thyncke to escape the daunger of GOD though we neglect oure dewty and vocacion but truely it can not be so Whither sayeth Dauyd shoulde I go from thy spirite and whither shoulde I fle frō thy face Psal. cxxxix Ther is no corner of the world wher in man maye hyde hym selfe from the knowlege and punishment of God if we neglect the worckes of oure vocacion He hath all thynges in hys hand heauen earth the wyndes and the waters with the whiche he vseth to punyshe the wyckednes of transgressours wythall at his pleasure when he wil as it is to be seen Samu. i. Of thys place of the text we learne that whosoeuer contrarye to Goddes commaundemente studieth to auoyde one yuell falleth into manye The byshop or the preacher that for the loue or feare of the world letteth to speke the trueth falleth into the burnyng and damnacion of hys owne conscience The people that agaynst goddes lawe woulde defende the pouertye of theyr bodies loste body soule wyfe chyldren and all together The corrupte Iudge in serchynge to serue hyz owne tourne or hys frenfrends in corrupting of iustice bryngeth bothe hym selfe and hys frende into the daunger of eternal dampnacion The text procedeth y t sheweth howe the mariners behaued them selues in this daūger y t whych thyng is dylygently to be noted For in them is expressed averi liuelye ymage of all men that lackyth fayth howe they feare aboue measure in the tyme of trouble Theyr doinges is expressed foure waies First their fayth Second eche of thē calleth vpō his own god Third thei exonerate the ship Fourth they wake Ionas oute of hys sleepe The fear declareth y e greatnes of the daunger they were in theyr ignoraunce of God who onelye comforteth in the dayes and houre of trouble That euery man calleth vpon his own god it appeareth ther were people of sondry and dyuers nacions and also what is common to all men vnder the sunne that haue not lost the vse of reason when we be left destitute of humane healpe we call vpon god not for loue but for feare as it is sayd metus primus in orbe Deos fecit That is to say feare was the fyrste that made Gods in the world These mariners are of some part to be folowed of some part not that in the daye of trouble they praye we ought to folowe them that they praye not to the one and sole God but euerye man to a sondrye God they maye not be folowed For there is but one patron and helper for all men and he is neuer nor no where knowen but by his word Mānes reason knoweth ryght wel in the tyme of trouble that ther is a god but who he is reason cannot tell Therefore worshippeth reasō an idole of hys own heade vnder the name of God and then foloweth man eyther hys owne opinion eyther the tradicion of hys elders And thys is the fountayne of Idolatrye when that euery manne thyncketh hym to be hys God that he hym selfe hys elders or custome hath taken to be god From hence came suche diuersitye of gods among the Gētiles so many patrons among y e supersticious sort of Christians These goddes all together be forbyd Exodi xx Deutrono vi They lyghten the shyp when they felt that prayers auayled nothynge they tourne to laboure whyche also eased them
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
the Prophete sayth Chapter .xix. they shall make their vowes to the Lord. The thynge vowed may not be contrarye to anye of the two tables wythin Exod. xx Deut. v. He that voweth must be suche a one as is able to pay and satysfye hys vowe So Saint Paule aduised the yonger wydowes to marye perceiuing how vntuly and vehemeÌ„t the passions of yong age was that they were not apt to lyue sole nor to keepe their vowe if they shulde vowe so to do Now foloweth the second meÌ„bre of the oracion how Ionas beynge caste into the sea was receiued of the whale and it be ginneth the seconde chapter of the Prophet in thys wyse But the Lorde prepared a greate fyshe that shulde deueur Ionas And Ionas was in the fyshes bealy thre dayes and thre nyghtes The texte conteyneth two thynges Fyrste that the fyshe prepared by the Lorde swalowed vp Ionas The seconde how long time Ionas was in the fyshes belye The thynges to be noted in the fyrste meÌ„bre be also two in numbre Fyrste is declared the wonderful pitye and mercye of God that can and wyll healpe the afflicte in the dayes of theyr affliccions Ionas thought none other but to dy and so dyd the Mariners for they besought God not to requyre the innocentes bloud at theyr handes But the Lorde that is redye to helpe as many as cal vpon hym Psalm viii and .ix. lefte not hys penitente and afflicted seruaunt Ionas but preserued hys lyfe though it were wyth trouble Thus wyll he do wyth all those that be the Ionasses of thys realm in case thei repent though thei shoulde be cast from al the honoure and offyces they haue better it were to lose them with the fauoure of GOD then to kepe theym wyth goddes dyspleasure as zacheus dyd Lu. ix Iacob Gen. xxviii The meanes howe God saueth the afflicted be vnknoweÌ„ vnto man and manne shoulde not be curiouse to searche to muche for the knoweledge of theym but commende theym to God For manye tymes God vseth those for lyfe that maÌ„ iudgeth shulde leade vnto death So was Ionas saued by the deuoutynge mouthe of the whale whyche semed vnto Ionas reason rather a present meanes vnto death So vsed he the cribbe of Moyses And the wounderfull passage of the children of Israel through the reade sea If we pourge and clense oure knoweledge religion and maners the lord wyll fynde meanes sufficyente to saue vs whyche we maye not appoynte to oure selues but commende them to the prouydence of God For by the same wayes y t we seake manye tymes the fauoure of God and oure commoditye we find hys dyspleasure and our own dystruccion As Saule dyd .i. Regum .xv. that sacriificed wythoute the commaundemente of God purchased the seuere and iuste ire of God The Israelites that of good meanynge and intencion fasted zacha .vii. and sought by that meanes gods good wyll they founde hys dyspleasure Cayp has soughte by councell Iho. xi to haue oppressed the procedinges of Christ and oppressed hym selfe the whole state of the common wealth also Câ—cero Rome Demostenes Athens eche put their coÌ„mune wealthe in daunger by theyr beste aduised counsell for the preseruacion thereof And so shall all the Ionasses extorcioners oppressours deceiuers flatterers and other of thys Realme come into extreme pouertie by the same meanes thei seeke ryches for the curse of God can not suffer euyll gotten goodes possessions long to prosper Nowe Ionas sayeth that he was in the belye of y â— whale thre dayes and three nyghtes Of thys we learne that God healpeth not by and by the afflicted but exerciseth theym in theyr troubles Fyrste because he maye the better humble theÌ„ and bryng theÌ„ to a true knowledge of theyr faultes whose greatnes is so bygge that it caÌ„not be perceyued where as the payne for it is easy and lyght But the Lorde woulde vs the better to iudge of the fault by the greatnes of the payne and therefore the Lord is sayed to explorate and trye hys in affliccion as the golde is tryed by the fyer Farther his mightye power is the better declared where as he helpeth suche as be playne desperate of al other remedies and helpes Laste of all thys tyme of Ionas beynge in the whales bodye was a type and fygute of Christes beynge in the hearte of the earth thre dayes three mightes Mat. xxii Nowe foloweth it how thys man behaued hym selfe in the tyme of hys trouble When he perceyued in the fyshes belye some hope and sparcle of lyfe he fell vnto prayer But because prayer conteyneth in it selfe two thynges the knoweledge of the fault and hope of forgyuenes I admonyshe all the Ionasses of thys realme that they acknowledge and leaue of from their faults and beg pardone for them excepte they wyll dye eternallye The Byshoppes and the priestes that hath either wyth false doctryne destroyed the churche either by negligence not builded it wyth the true worde of God lette them acknoweledge their faultes amende it and aske remission betyme if they wil not dye in their synne The noble men and the Lawers that are secretelye touched wyth the worde of God and their conscience condempneth them of wronges fraudes Iniuries and deceites lette them not indurate and hardeÌ„ their hartes but praye to the Lorde to take from them pryde arrogancye blindnesse and couetousenesse lest they dye in theire synne as Saul did The people let them pray vnto God for knowledge and patience that they maye knowe and suffer all thynges as true subiectes ought to do And that from hense forth they hate discorde dissencion treason conspiracie whoredom adultery idlenes hatred enuye disdaine and suche like as prouoketh goddes Ite and leadeth to the destruccion of a coÌ„mune wealthe But thys prayer of Ionas is so acceptable it myghte be thoughte of some menne that the place where Ionas prayed in should haue bettered it as the folyshe opinion of the worlde is at thys tyme that iudgeth the prayer sayed at the hyghe aulter to be better then that whyche is sayed in the Quier that in the quere better then it that is saied in the bodye of the churche that in the body of the churche better then the prayer sayd in the fyelde or in a mans chamber But oure Prophet sayth the lord hath no respect to the place but vnto y e heart faith of hym that prayeth and that apereth for penitente Ionas praieth out of the whales velly and miserable Iob vpon y â— doung heape Daniell in the Caue of the Lions Hieremye in the clay pyt the thiefe vpon the crosse Saynte Stephin vnder the stones Wherfore the grace of God is to be prayed for in euery place and euery where as oure necessitye shall haue neede and wanteth solace Althoughe I commend the prayer made to God in the name of Chryste to be lyke in euerye place because that oure necessitie requyreth helpe in euerye place yet I do not condempne the publike place of prayer
therfore euery man betyme If ye do not the Lorde at lengthe wyll caste ye oure from all ye haue to the destruccion of you and youres But of one thynge I praye you all that be true and faythfull subiectes and friendes vnto the kyngdome and the kynges maiestye that ye wyll not imâ—pute nor burden the kynges maiestye nor hys councell wyth the oppression extorcion thefte iniuryes deceites falseheades defraudes cautelles violences and other wronges that those thieues and destroiers vse towardes you and the commen wealth if their vsyng myghte come to their knoweledge I doubte not but that your wronges shuld be redressed by theÌ„ And this I knowe my selfe vi experience in weighty matters the kynges maiestyes councell hathe not onlye hearde but geuen accordynglye sentence wyth the trueth and vsed me rather lyke fathers then lyke iudges in such matters if they hadde taken thynges spoken by me honestlye euyll construed by myne accusers there coulde haue folowed no lesse then my greate vndoynge and hynderaunce to all my labours and paines in the vineyarde of the Lorde Therefore praye to hym that all good lawes maye be iustly executed and all other amended whych God graunte There is one worde more in the texte whyche muste not be neglected where Ionas sayeth he shall se againe the holy temple of the Lorde In the whiche wordes note two thinges The one howe that in the mooste obscure and darke troubles of aduersity God suffereth some sparke of consolacion to shyne The other to what ende a manne beyng in trouble shuld desyre to bee deliuered to extolle and prayse for euer the name of the Lorde Esay thirtye and eyght But how thys ende of deliueraunce is practised in oure dayes the Lorde knoweth We vse not to desire the Lord to be deliuered to gloryfye and laude his holye name as thys Ionas dyd and Dauyd Psal. fyftye and one an hundred .xviii. But from sickenesse and aduersytye we tourne oure selfe to al vngodlynes and lyberty of lyfe And wher we wer euel before trouble and sicknes we be worse after Therfore when God hath wasted one rod vpon vs in punyshemente he begynneth to make another more sharper then the fyrste And euen as the fall agayne into a disease before the fyrste be quite paste and ouercome bryngeth the more daunger vnto the paciente euen so the relapse and fall agayne into the displeasure and iudgemente of God not onlye doubleth the griefe and payne of the punishment but also endaungereth the afflicted person wyth the horror and damnacion of hel fyre for euerye relapse agrauateth the paine for sin After this foloweth the thyrde parte of Ionas praier in the which is coÌ„teined a coÌ„mendacioÌ„ of gods mercy But thou O Lord my God hast brought my lyfe agayne out or corrupcion when my soul faynted wythin me I thought vpoÌ„ the Lord mi praier came in vnto the euen into thy holye temple In these verses is declared bothe the power of God and the truthe of God Hys power that saued hys lyfe where was no likelihode but of death yea death it self For he it is alone that bringeth to hell saueth froÌ„ theÌ„ce i. Sam. i. His trueth is declared y t wher as he saith call vpon me in the dayes of thy trouble and I wyll heare the. Psalme nienty and nyne here he performeth it in this afflycted Ionas of whome we shoulde learne bothe to feare hys threatnynge iustice and to truste vnto hys promysed mercye for he can do boothe Punyshe the euell that wyl not repente and saue the afflycted that fleeth vnto hys mercye They that hold of vain vanities wyll forsake hys mercye The people of God haue a custome in theire prayers as they beholde the true and sauinge healthe of the lyuynge God so of the contrarye parte to consyder the false and deceit full helpe of the false gods as Dauid dothe many times and here also our Ionas So doe the true ChristiaÌ„s at this day in beholdynge the mercye of God in Christ thei behold and wounder at the fond and false hope helpe and truste that meÌ„ put in vanitie erroure and for bodden helpe of the Masse water breade salte bowe candell pardones and suche lyke And thys note chrystian Reader that the Prophete calleth false and vayne relygyon vanitie so iudge thou of euery relygyon that is not conteyned within the worde of God to be nothynge else then vanitie from wheÌ„ce soeuer it coÌ„meth though the world wold bear the in haÌ„d it were as true as the Gospell But aske y â— true iudge y e word of God and it wyl shewethe it is supersticion beggerye and treacherie vnto the soule And those do lose y â— beneuoleÌ„ce and mercye that God hath promised in Chryste to as manye as seke him in truthe and in veritie Oute of thys text ye se the doctrine of Chryste true that is written Mat. vi no man caÌ„seruâ— two masters the true relygion of God the supersticion of maÌ„ Nor he caÌ„ be saued that trusteth in Chryste hanged vpoÌ„ the Crosse and Christ offered in the Masse for the one is contrarye playne vnto the other Therfore Ionas confesseth what he wyl do folowe the one forsake the other as the text of hys oration sayeth But I wil do the sacrifice with the voyce of thankes geuing wyll pai that I haue voued Here Ionas efâ—â—ones telleth what he wyl do beinge delyuered frome hys trouble He wyl extolle magnifie and sette forthe the goodnes of God Then he wyll performe hys vowe made that is to saie liue obedyentlye vnto the commauÌ„dement of god The same must we do and not vse healthe and quyetnes as an occasyon to syn libertie filthines of lyfe Ionas also amendeth the folish opinion of the Iewes that trusted to haue obtayned remissioÌ„ of their siÌ„nes by the offring vp of the calues other brute beastes But Ionas declareth that y e Lord deliteth in no sacrifice y â— man caÌ„ do fauinge in y e sacrifice of thaÌ„kesgeuing For onlye Chryste is the sacrifyce propycyatorye and he that alone meriteth before god the remission of synne If then in the tyme of the shadowe Ionas knewe the Lord to accept the sacrifyce of the harte and mouth that was indewed with faythe aboue the sacryfyce of the blouddy calues how much more nowe of vs wyll he doo the same aboue the Idololatricall sacrifice of the Masse Ionas well trustynge of goddes mercye and promyses sheweth a reason wherefore he wyl laud and prayse the Lorde when he commeth oute of trouble and sayeth For saluacyon commeth of the Lord. As thoughe he hadde sayd man can geue health of bodye or soule except God as Dauid sayth almost in euery Psalme Esa. xliii xliiii If thys doctrine wer wel prynted into our heades we woulde not god astraye to euerye straunge God and supersticion of man as the world doth nowe adayes more like Heathens then ChristiaÌ„s Farther we woulde the better sustayne and endure aduersitie seynge it canne neyther gode
nor come wythoute the prouision of God Gracious kynge and my lordes of the councell remember this doctrine of Ionas and thē ye nede not to fear to refourme thys Churche of Englande vnto the primatiue state and apostolical doctrine Let the deuyl wyth al hys ministers do what they wil yf the iudges remēbred this doctrin they would not feare to punish euyl doers If y e people knewe thys doctryne they would not take Armoure and weapon agaynste the Magistrates but seke helpe frō God Before all men let the preacher comforte himselfe with this word for he is in daunger of most displeasure if he preach not truly Also let y e persecutours of Gods worde take heede of this doctryne for in the Lorde shalbe their health let them persecute what how they wyl thoughe they burne y e Lord wil quēch If they kil the lord wyl make aliue if they curse the Lorde wil blesse if they damne to hel the Lorde wyl saue in heauen Blessed is thē the man y t trusteth in y e Lord. Now foloweth the conclusyon of the chapter And y e lord spake vnto the fish it cast out Ionas againe vpō the dry lande Here ye may se the effect of a godly ernest prayer that it obtayneth deliueraunce from the daunger Of thys in the hole wee learne that ther is none so great daunger but that we may escape if w t penytēce we returne vnto the Lorde and aske hym mercy As mani Ionasses therfore as be in thys realme that hath doth or falsli vse or negligētly contēne theyr vocaciō let thē acknowlege their offēce and beg pardon or els doutles where penitēt Ionas was cast a drye land they shal remayne for euer in the paines of hel as Saule doth Let them se therfore that be bishops and priestes in what daunger they be that neglect or abuse their vocation if they amende healthe commeth as vnto this miserable and penitent man This I speake to the noble mē and to the lawers also to the cōmen people I pray God al Ionasses of this realme thus repēt Incase al do not yet y t some folow thys godly man that they may be saued as he is So be it ¶ The fifte Sermon vpon Ionas made by Iohn Hoper ¶ The Preface THere is no man that hath anye respecte or care at al of his heal the that would not gladly hys faythe knowledge and faults should be aproued and wel taken of God For he knoweth all labours paines to be in vaine and lost that are not cōmēded by hym Yet in thys behalf mē greuosly offende and goo oute of the way when the thyng that god most estemeth is of our parts most neglected and the thyng that god hateth and is displeased wythal we most diligently do and exercise oure selues in Men be broughte to thys ignorauncie and contēpt of god and hys word that they iudge euery thing done of a good in tenciō and wel meaning shuld please the Lord. From whence spronge this infinite daungerous and supersticious nombre of sacrifices and other seruings of god But what thing after the tyght iudgemente of the scripture chieflye pleaseth God Obediēce that is to say when euerye man in hys state hys vocacion doth the thing he is cōmaūded to do As it is writtē .i. Sa. xiii I desire obediēce not sacrifice Let nomā therfore thynke he can do anye thing acceptable vnto the lord if he neglect the workes necessary appoynted vnto hys vocacion Here may prynces take hede they go not aboute wyth liberalitie to make other men good for them learned for thē vertuous for thē wyse for thē and they them selues neglecte study praier paines labour but to know and do al things thē selues that is requyred to a princely office by the expres word of God Study wysedō knowledge and exercise is requyred in the prince hym selfe Let the bishoppes and prestes beware they goo not about to please God wyth Masse Dirige Pardons Rytes and ceremonyes inuented by men But let them do the workes of their vocacion grauely study dilygently and trulye preache the worde of God Christianely minister the sacramentes seuerely vse discipline and correccion of indurate mens fautes So let the counceloure see what equitie byndeth hym to do the honour of god the obedyence vnto hys prynce and the loue of hys country and so iudge and councel for the glorye of God and wealth of the realme and not for hys owne affeccion or profit and thynke that the persō byshop or priest is able to sing or sai the remission or pardon for the neglectyng of his duety but he must do the works therof him selfe The common sorte of people let them learne to know and obey both god and mā and not trust to the pardon and remission of theyr ignorauncie and disobedient treason and sedicion at the Persons or Uycars hand but thei must know and feare both God and gods magistrat them selues How feyre and relygyous good and Godlye so euer the good intencion of mā appeare and shewe it selfe to men it is playne iniquitie before God as ye maye see by Saule that though God would be pleased wyth the wel ment fat sacrifice of kynge Agag i. Samu. xiii And also that he fought wyth the heathen before Samuels commyng .i. Sam. xv he was not onely rebuked greuouslye for his fault but disherited also of hys kyngdom for euer I dare pronounce y t al these mischeues troubles that happē in thys shyp cōmon wealthe of Englande sprynge oute of thys fountayne No man laboureth to do the workes that God hathe apointed to his vocaciō And an exāple hereof we haue sene in Ionas whose disobedience and want of doyng hys vocacion moued the wyndes in the ayre the waters of the sea so that it had lyke to haue drowned hym selfe the shyppe and as many as were within bord And seynge there is none of vs but is culpable from the hyghest to the lowest in neglecting the workes of out vocacion and therby inobedyent to the good wyl and commaūdement of God let vs repent and returne to a better mynde He that erreth shal not perish if being admonished he return home agayn Eze. xviii Mat. xi Io. x. Let thys glas myrroure of Ionas suffyce vs to behold an other mans yuel in before we fele the lyke our selues we haue sene the disobedience of Ionas and the payne therof we haue sene his amendement and pensyuenes the frute therof hys delyueraunce and saluacion Let vs also nowe see howe much he hath profited learned in Gods schole vnder the rodde of aduersitye and lette vs learne to dooe the same But before we come to the obedyence that thys man learned in aduersytie we wyl pray vnto God WE be come so far as y e text hath made menciō of y e restitucion of Ionas in lyfe vpō the dry groūd And now foloweth his second legacion embassage to Niniue But
for the better vnderstandyng of al things that folow I wil deuyde the chapter into hys partes which ar iiii The firste conteyneth the cōmaundement of god to Ionas The second Ionas obedience The third the repentaūce of the Niniuites The fourth the mercye and compassyon of God towardes the penitent sorowfull Niniuites The fyrst parte The worde of God came the seconde tyme to Ionas after thys sorte Ryse go to Niniue that great citye and preache in it the preaching that I haue spoken vnto the of That Ionas goeth not to the citie to preache of his own heade but tarieth to be called vnto it by God we learne no man shuld wysh or desyre for any office or vocacion to a priuate commoditie and his own lucre but to tarye tyl God cal hym to it chiefely the offyce of a byshop or preacher For that office hath so many difficulties labours daūgers that incase the man that is in it be not wel perswaded y e he cam to it by y e calling of god he shal neuer be able to endure the troubles anexed to the vocaciō as the perfit mans tidyousnes and werines therin declareth Iere. xx who decreed w t hym selfe to haue preached no more because of the malice of the people and for the contempt that folowed him in doyng of hys vocacion Euen so is the office of a good counceler good magistrate that incase he loke not to come to hys dignitie and honour for ambicion pride and priuate lucre but commeth whē he is called of God he shal fynd so manye labours vnquietnes in hys vocacion that doubtles wer it not for God he could be glad to leaue it to an other mā For incase the magistrate doo any thyng cōtrary vnto God doutles he shal fal into two yuels fyrst into Gods displeasure then the thing he doth shal neuer prosper as it is to be scene by the Israelites that warred before they were commaūded by God Num. xiiii Let nomā therfore run into an offyce before the tyme god cal him neither bye hym selfe into y ◠office as is now adaies cōmonly vsed for I know surelye he that byeth wil sel neuer do God the king neither the subiectes good seruice but dyshonoure the first and rob the other That Ionas is byd to rise and go to Niniue in that is declared that of al thinges in euery vocacion idlenes sloth must be chieflye auoyded and labours exercysed the whyche if we leaue vndone being workes annexed wyth our vocacion we declare oure selues vnmete for the roume and vocaciō we be appointed vnto Incase any man had a seruaunte apoynted to dreasse his meate in the kytchen or to kepe hys horse in the stable yet wold neglect the labours paynes that the offices ordinarily and of deuty requyred who gladly would be contented wyth such a seruaunt or desyre he shulde be preferred to anye offyce in his house Therfore commaūdeth S. Paul y t he y t wyl not labour shuld not eat i. tes iiii The thyrd doctryne of this fyrst part declared for asmuche as it behoueth euery man to auoyde idlenes in his vocation It myght be demaunded what shuld a man do to satysfye hys vocation It is tolde Ionas in thys place Preache sayeth the text He saieth not take y e regimente and gouernaunce of the cōmune wealth but preach Of these wordes we learn that euerye man is bounde to do the workes of the vocation he beareth the name of and not to medle with other mens laboures It is not the offyce of the Byshoppe to playe the kinge and Lorde nor the kinges parte to playe the Byshoppe For the kynges offyce is inoughe for a kynge and the Bishoppes office inoughe for a Byshop let them do the best they can and studye eche of them in their office But let the kynge take hede he be able to iudge whether the Byshop do true seruice to God in his vocacion bi the worde of God and let the Byshop do the same take hede whether the kynge or councell wolde commaunde hym to do anye thynge contrarye to the workes of his vocacion which is to preache gods worde incase he do wyth knowledge and sobernes to admonyshe hym and to brynge hym to a better mynde If y u be a iudge remember thi name and do the workes of ryght iudgemente If a iustice do accordinge to thy name if a marchaunt bye and sell truelye if anye other subiecte doo accordinge to the name thou bearest as oure subiectes of Englande of late dyd neuer awhyt For master person an olde wyfe taughte them to forget the dueties of true and godly subiectes and wolde haue made them all kinges but the Lorde cast them in to the sea Thys duety of eche man is handsomly set forth by terteyne pictures in the towne house at Basyll in thys verse In supplex ora tu regna tuque labora There be thre images the one of the Pope the other of the Emperoure the thyrde of a plough manne and the verse teacheth all thre their dueties He biddeth the Pope pray the Emperoure to raygne and the plougheman to laboure Let therfore al Byshops priestes knowe their office is to preach pray This I saye God to recorde of no hatred but of loue for I am afraied of gods threteninges vēgeaunce toward them if they amende not For God sayeth he wyl requyre the bloude of the people at the Byshoppes hande Eze. iii. xxxiii And Paule sayeth wo be vnto me if I preach not .i. Cor. ix Here myghte the Bishoppe or the person paraduenture partlye excuse them selfes and saye I knowe my faulte and wolde gladlye amende it if I coulde but I am so olde I can not preache nor neuer vsed miselfe there vnto I wold aduise hym then to folow the doinges of Ualerius the Byshoppe of Hipponensis that in hys olde and latter dayes perceiuinge hys age coulde not satysfye the laboures dewe vnto hys vocation associated to hymself a coumpanion and coadiutor Saint Augustine as he testifieth Epist. cxlviii In the begynninge of that Epistle thus he wryteth Before al thynges I wold your godlye prudence shulde thinke in this our tyme nothing to be more acceptable facile or more desired of mē thē the office of a Bishop priest or decō if their office be slightly slēderly vsed but with God no thynge is more dampnable miserable or sorowful The same knewe Samuel for in his age he instituted his sōnes to help and ease the intollerancye and importaunce of hys offyce◠so I woulde euerye Byshop and personne that for age or lacke of learnyng cannot do hys offyce should institute and take vnto hym some wyse and learned preacher to helpe him and not a synger as nowe is vsed If this counsel and doinges of the godlye men rehersed before lyke thē not let thē deuise some other lyke and all is one to me so they exchue the Ire of God For doutles it is horrible
to fall in this parte into the handes of God For what shal it auayle them to wynne al the world and lose their own soules I wold lykewyse praye admonysh the Magistrates to se the scholes better maintayned for the lacke of them shall bring blindnes into this church of Englande againe And such as be the patrōes and geuers of benefyces lette them take hede they gyue and bestowe them vpon worthie menne and sel them not to Asses and blind blocke headed felowes For if they bestowe theire benefices for lucre or affeccyon to suche as can not or wil not fede with the worde of God the people of hys cure the patrone shall dye eternallye for it as well as hys blynde and naughtye curate person or vicar The forth doctrine of this first part is very necessary for when the Bishoppes and priestes heare theyr offyce is to preache then thinke thei but what we prech it is no matter it lyeth in oure arbitrement pleasure Naye sayeth the texte Preache that I byd the and so sayth Saint Peter .i Pet. iiii Math. xxviii In thys vocation of preachynge the preacher should so vse hym selfe as he myght saye all wayes my doctrine is not my doctryne but hys that hathe sende me For it is goddes woorde and his lawe that turneth the hartes of people to repentaunce Psal. xix cxix For the word of God written is as perfect as God hym selfe and is in deade hable to make a man perfecte in al thinges .ii. Timo. iii. Wherefore it needeth not that blasphemous and stinkinge helpe of the Bishoppe of Rome that durst say the law of God is not of it self but by his interpretacion holsome and sufficiēt But by this meanes he gote authoritie ouer the scripture to bury it and to stablyshe what he woulde were it neuer so deuilishe and heretical Therfore let suche as be of God do as they haue in commission from hym and not as they please them selfes for if they do they be of the deuell and not of Chryste The obedience of Ionas Then Ionas arose and wente to Niniue at the commaundemēt of the Lorde Ionas now being an obediente seruaunt loketh no more for a shyppe to flie but goeth the nexte waye whether he is commaunded though the iournye was paynefull and daungerous to the fleshe But the Crosse of trouble is not vnprofitable to the Chrystyans it mortyfyeth the fleshe so that in the afflicted dwelleth the spirit of God it excersiseth the faythe and proueth obedience As Dauid saith wel it is with me that thou haste chastened me Lord that I maye learne thy commaūdemēts Both good bad are afflicted in this world but y ◠good therby is amended and the euel is appeyred so they peryshe in theire trouble Dauid was amended herewith ii Regum xii xxiiii So was Ezechias esa xxxviii So was Daniel Dani. ix These like vnto them be chastened in the world because they shulde not be dampned wyth the worlde The euyll wyth affliction be not amended but indurated hardened throughe their owne malyce obstynacie as Saul and Pharao And the paines tormēts here be the beginning of the paines eternal This diuersitie and contrarye effect of persecution godly setteth forth the holy prophet Dauid Psa. lxxv wonderful godlye The whiche Psalme I woulde all Byshopppes shuld reade that knoweth the truthe yet wyl take no paynes to set it forthe but liue idle such as haue no liuyng to set it forth or of malice whister and secretlye hyndreth the settynge forthe of it for doutles at length they shal not only drinke of the wyne of aduersitie but be compelled to drinke dragges and all So shal al these rauenyng and couetouse noble men that wyth iniuries and wronges now afflicte the poore at length they shalbe most afflicted them selues so shall the auaricyous iudge the Couetous marchāt and the traiterous and sedicious subiect But I red you be wyse in time and as ye haue folowed this rebell Ionas in euyll so folow hym in the good and amende if not the kinges maiestie muste caste you in to the sea The obedience of Ionas is set forth and cōmended with manye circumstaunces and shulde therefore the better be noted Fyrste because he went the next waye to Niniue and hyred none other nor substituted hys suffragane nor wente not into Samaria to aske coūcell at hys fryndes what was beste to do but went streighte way hym selfe The second circūstance is worthy annotaciō that he dyd all thynges as the Lorde bad hym Wherein we are taughte to be diligente we see all our doinges actes and obedience to be according and as the worde of God biddeth There is putte in as thoughe it were by a parentesis the descripcion of Niniue And Niniue was a great citie to the Lord of three dayes iourney Thys dyscryption settethe forth the obedyence of Ionas that diligentelye preached the roughe the hole cytye the pleasure of God that it shoulde be destroyed wythin .xl. dayes The cytye is called greate vnto God that is to saye euerye greate cytye as the Cedre of God the mounte of God c. Or else it is called the cytye of God for the wonderfull respecte and pitye that the Lorde had in the sauinge of it Whether the cytye were thre dayes Iournye aboute or else thre dayes space to vysytte all the streates thereof it is not agreed yet vpon amōg al wryters but this we knowe it was a notable cytye and amonge al cytyes in the Easte of mooste famous reporte Nowe it foloweth what Ionas dyd after he entrede into the cytie When Ionas hadde entred the cytye one dayes iournye he cried and saued within this xl dayes Niniue shall be destroyed Of this text we learne that Ionas lyued not idle after he came to the place whether he was sente by God but that he walked abrode and cryed So shulde euerye man that is called to the office of a Bishop or pastor it is not inoughe he go to his dioces or personage but that he must walke abrode there and crye oute the comaūdemente of the Lorde Or else they be wyth al theire titel glorye pompe and name dome dogges subiect vnto the vengeaūce and plage of God And this is the marke thoushuldest knowe a Byshoppe and priest by by hys tounge that soundeth the worde of the Lorde and not by hys cap or vtward vesture So shulde the iudge go abrode in his countrey and speake and declare euery wher iustice So shuld the prouost heades of Colledges masters of scholes go and teache the thynge apertayneth to theyr place and vocacion The texte maketh mencion of the summe and pryncypall state of hys sermō that is that the citie shuld be destroied w tin .xl. daies and y t spake he simple and playnely wythout cōdicion or glose Yet maye wee easily gather of y ◠long time of x◠dayes that was geuen vnto it that it was reuersed vnto penance and amendemente of lyfe And god
would rather at thys tyme fraye them to make them amende then to punyshe them and lose thē for euer and wold perce thus theyr mindes and brynge them to a knowledge of theyr synnes And as subuercion destruccion was threatned vnto thys Niniue so is it to thys hole realme for ther is among vs as greate and as manye syns God geue grace there be no greater nor nomore as wer among them We muste then amende or els we shall peryshe euerychone Luke .xiii. but what tyme the Lord knoweth not I. Now it foloweth how the preaching of Ionas was accepted And the people of Niniue beleued God preclaymed fastynge and arayed them selues in sacke clothe as well the greate as the small of them Out of this text is fyrst to be noted how that y e Niniuits resisted not the preachynge of Ionas when they had yet yf they would haue excused their euil mani refuges pretexts Ther obedience to the word of god cōdēneth both the Iewes vs of obstynacie malyce i. They might haue pretended thys Ionas is but one man therfore not to be credited ii He is a stranger speketh it of hatred vnto vs of affecciō towardes hys owne countrye .iii. He is of a cōtrary relygion to ours wuld deceaue as frō our fathers faith iiii He is no king but a man that semeth to haue lytle wir and lesse experience v. He is one cōtemned of hys owne countrye men and can not be hearde of them and shuld we credit hys woordes vi He is a noughty lyuer an◠one that God hateth and hath punyshed and shuld we passe of hys sayinges But they remembred theyr own faults at the preachyng of one day they amended they neuer loked for myracle They pretended not the antiquitie and aunciētnes of theyr citie that had stode almost from the tyme of the flud Gen. x. They that heard hym neuer desyred theyr amendement vntyl suche tyme as the kyng the preists and the other elders of the Citie had agreed whether Ionas doctrine were true or not Of thys facilitie quycknes of belyfe in the Niniuites we maye se y t soner beleueth the verye infydels the word of god then such as beareth the name of God and be broughte vp in supersticion And that I thynke were easye to be sene yf experiēce shuld be taken to preach at Babilon or Constantinople he should rather conuert those cities then Rome Farther theyr promptnes cōdemneth our obstinacie and hardnes of harte that daily heare the word of god preached and yet nothyng the better nor nerer to saluacion It foloweth what the Niniuites do when they be conuerted Fyrst they beleue in the Lord second they fast A man ignoraunt of God offendeth twoo maner of waies in bodi and in soule and both these offences must be amended if we wyl be reconciled vnto god By fayth the mynde is reconcyled vnto god and by abstinēce the body is kepte in subieccion and the wantones of cōcupiscence kept in obedience But in thys our myserable and cursed tyme of God for synne is great question and controuersy moued not onely cōcerning fayth but also fasting of which two thinges I iudge it mete somwhat to be spoken of As touchynge fayth it is not an opinion and knowledge onlye but a vehement ernest and certayne persuasion of Gods promises in Christ and out of thys faythe spryngeth all Godlynes and vertuous woorkes and what soeuer spryngeth not hereof is synne And thys faythe the almighty god confirmeth in his true and vertuous people two maner of wayes Inwardly outwardly Inwardlye by the holy gost who testifieth by his spirite with our spirit that we be the chyldren of God Outwardly by preaching of gods word and ministracion of the sacramentes The preachynge conteyne the innumerable benefites and promyses of God made in the new testamēt and y e old vnto vs in Christe who is y e seede that shuld and doth treade and breake the heade of the serpent Gene. iii. Io. iii. The Sacramentes be as visyble woordes offered vnto the Eyes and other Senses as the sweete sounde of the word to the eare and the holye gost to the hart The numbre of these sacramentes in y ◠publycke ministerie of the church be twoo One of baptisme and the other of the lords supper and both these teach and confyrme none other thynge then that the mercye of God saueth the faithfull and beleuers Therfore is the bread in y e holy supper called the bodye of Christ and the wyne the blud of Christ because thei be sacraments and seales of gods promises in Christ. This plaine symple doctryne of the sacramentes were sufficiēt if fraud gile treason heresie supersticion papistrie ignorancie arrogancie miserie and the malyce of men woulde suffer it But these iuels afore rehersed haue called into question and controuersie whether carnally corporally and reallye the precious body of Christ be present and how the communion and sacrament of hys body shulde be ministred and vsed For the resolucion answerynge vnto the whyche questions I wyll sincerlye and playnelye shewe my mynde accordynge to the worde of God ¶ Of the presence of Christes body in the sacrament I Wyl not in this question saye asmuche as I would or could because of late dayes in thys place it was godlye and learnedly touched But yet somewhat muste I saye because the ignoraunce of it bringeth idololatrye Idololatry bryngeth eternal damnaciō eternall dānacion commeth not onlye to the ygnoraunte but also vnto hym that shuld in hys vocacion remoue or do his good wil to remoue the ygnorauncie I am appoynted to remoue ygnorauncye thus therefore I pray you hear how ye may remoue it I wil kepe this order Fyrst I wil shew by many argumēts that ther is no corporal presēce of Christs body in the sacramēt Thē wyll I answer to the argumēts of y ◠aduersaryes y t wold haue it here The fyrst argument THis I take of y e name of christs body which is lyke vnto ours in al thynges except syn Heb. ii Esa. liii And incase it wer not in al thynges like vnto oures excepte synne and immortalitie Sayncte Paules Argument would proue nothynge i. Cor. xv But our bodyes be one to each one measured certaynelye wyth quantitie and qualitie and occupye at one tyme one place therfore so doeth and euer hath done Christes bodye And thus woulde Paule proue our resurreccion because our bodies be as Christes is y t is rysen excepte synne and immortalitie After that thei sat Christ hath now a glorified body so we haue not it maketh nothing for their purpose for whē Christ made hys supper instituted y e sacramēt of hys death he was a mortal and passible man subiect vnto the tyrany and violence of his aduersaries Yea after his immortalitie he shewed manifest tokens and arguments of his pure true and sensible humanitie Io. xxi i. Io. i. For y ◠apostles fyngers touched hym
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
nothing but the sacrament to his euerlastyng damnaciō I make no mencion here of auriculer cōfession as though that were a thyng necessary to be done before or after the receauynge of the Sacrament For thys confession is not of God as theyr lawe doeth record The glose vpō the decre of penaunce Distinct .v. in penitencia In the receauynge of thys sacrament ther be thynges requyred both in the inward mā and also in the outward man The inwarde preparacion is when the man receauynge the bread and the wine being subiectes and maters vnder the iudgement and censure of the senses the mynde is eleuated and lyfte vp into heauen perswadyng hym selfe by faythe that as truly appertaineth vnto hym y ◠promyses and grace of God throughe the merites and death of Christ as he sensibly and outwardly receiueth the sacramente and wytnes of gods promyses And doubt no more of an inward frendshyp familiaritie cōcord peace loue atonement and fatherly petye and compassyon throughe Christ by the meanes of faith then he douteth y t hys mouthe outwardly doth receaue y ◠signes sacramēts of gods mercies To excitat in vs this faith and beleue in the merytes of Christ the bread is called the body and the wyne hys blud after y e maner and frase of the scripture The vtward behauour and gesture of the receauer should want al kind of suspiciō shew or inclinacion of Idololatrye Wherfore seyng knelyng is a shew and external signe of honoryng and worshipping and heretofore hath greuous and damnable Idololatry ben cōmitted by the honoryng of the sacrament I woulde wyshe it wer commaunded by the Magistrates that y ◠communicatours and receauers shuld do it standyng or syttynge But syttyng in myne opinion were best for many consideracions The Paschal lambe was eatē standynge whyche sygnifyed Christ yet not to be come that shuld geue rest peace quietnes Christ wyth his Apostles vsed thys Sacramente at the fyrst syttyng Declaring that he was come that should quiet and put at rest both body and soule and that the fygure of the Passeouer frō thenceforth shuld be nomore necessary nor that men shuld trauel nomore to Ierusalem once in the year to seke and vse a sacramente of the Lambe to come that shuld take awaye the synnes of the worlde After the receauinge of it there shoulde be thankes geuynge of all the churche for y ◠benefites of Christes death Ther shoulde be prayer made vnto god that thei might perseuer and cōtinue in the grace of God receaued They shuld helpe the poore wyth theyr almes This forme me thinketh is most lyke vnto the fourme of Christe and the Apostles Howe farre the masse differeth from thys al men know I praye God the best may be taken and the wurste lefte throughe oute all the worlde And al such as be yet infyrme by reason of longe custome and lacke of knowledge lette them praye God and searche the scriptures wythoute affeccion Suche as be peruerse and obstinate and wyll admyt no reason for them the ire and dyspleasure of God is readye and prest to punish them whē he seeth tyme. As it is to be sene by the Corinthes .i. Cor. xi that for the abuse of y e supper manye of them fell sycke and into dyseases So wyl he do wyth vs if we neglecte hys moste perfecte and Godlye institucion Let vs repente therefore wyth the Niniuites from our foremer synnes and beleue the remyssyon of theym for Goddes mercye in the deseruynges of Christe Farther lette vs submytte oure selues all oure wysedome and learnynge vnto hys woorde and thynke that Christe and hys Apostles haue instituted and vsed it canne in no wayes be bettered by vs. And you my gracious Lord king restore the right vse of the supper of the Lord as Iosias dyd the ryghte vse of the Paschal Lambe .iiii. Reg. xxiii ii Para. xxxv after the worde of God The text now foloweth of the fast of the Niniuites Of fastynge There was a fastyng proclaymed and weryng of sackecloth from the greatest to the smallest Here be twoo thynges to be noted in the frutes and signes of penitence Fyrst concerning the fast and vilenes of the apparell The seconde howe they fasted from the greatest to the smallest ¶ Of fastynge and sacke cloth THe hypocrites of the world when they hear of this fasting puttyng on of sackecloth damne strayghtwayes the doctryne of faythe and teache that God saueth not onelye for Christes sake whych only fayth apprehēdeth as though faith could not only apprehend the mercy of god and yet haue fastynge anexed with her But this present text confoundeth thys errour for it sayeth the Niniuites fyrst beleued the Lord and then fasted But lest we shuld here erre I wyl speake a lytle of fastinge that we maye loue rather to faste well then obstinately to defend a false fast ¶ What is fasting FAstynge is a moderat vse and takynge of meate and drynke lest the fleshe shoulde by aboundaunce and to muche of it rebel and ouercome the spirite And thys fast eyther it is continually or at certayne tymes vsed Continuallye when as a Christiane man moderatelye fedeth hys bodye wyth thankes geuyng for necessary nutriment and not for to aboūde or surfet Thys fastynge and abstinēce the scripture calleth sobrietie .i. Petri. v. The faste done at certayne tymes is also eyther pryuate or publycke Priuate when any man consideryng and waiynge hys owne infyrmyties bindeth hym selfe frō meates and drynkes to tame and ouercome the vehemente and lasciuious inclinacions thereof to the obedyence and rule of the spirite .i. Corin. vii A publycke fast is when for a publycke and commune calamitie trouble or aduersytie the Magistrates commaunde a solemne and publycke abstynence and fast But in bothe these fastes there muste be vsed a circumspecte and godlye dylygence least in the abuse of fastynge we offende and prouoke the Ire and dyspleasure of God the more agaynste vs we may offende fyrste yf wee faste for anye other purpose then to kepe the bodye in subiection to the spirite Therefore it is to be taken hede of we faste not for merite or for custome The seconde is we offende if we faste in the honour of any creature The thyrde if for one fastynge daye we make thre gloto◠festes as the fashion is for the moost parte I woulde wyshe therefore that the true fast abstinence wet brought in agayne and then the lorde would be pleased I dout not That they amende from the greatest to y e smallest we learne two thynges Fyrste of what greate effycacye the sermon of Ionas was that pleased all people both greate and smalle The lyke hath not bene seene For it is easier for a Cooke to please an hundreth mouthes wyth one mete then a preacher to order one sermon or oracion to please ten heades It were well in our tyme if at euery sermon were one of the magistrates and of the people conuerted and at ten Sermones one Byshop and one prieste
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—