An oversight, and deliberation upon the holy Prophet jonas: made, and uttered before the kings majesty, and his most honourable council, by John Hoper in lent last passed. Comprehended in seven Sermons. Anno. M D.L.  Except ye repent, ye shall all perish. Luke. xiii. 
Cum privilegio ad imprimendum solum.   

¶ To the most puissant Prince, and our most redoubted Sovereign Lord, Edward the sixth, by the grace of God, King of England, France, and Ireland, defender of the faith, & in earth next, and immediately under God, of the Churches of England, and Ireland the supreme head. And also unto the most wise, godly, and most honourable Lords of his highness privy council, his most humble, loving, and obedient subject John Hoper, elect and sworn bishop of Gloucester, wisheth all grace and peace from God, with long, and the same most godly & prosperous reign over us, in all honour, health, and perpetual felicity.  
AMong all other most noble and famous deeds of kings, and Princes, none is more godly, commendable, nor profitable to the common wealth, then to promote, and set forth unto their subjects the pure, and sincere religion of the eternal God, king of all kings, and Lord of all Lords. Then shall justice, peace, and concord reign, the door of idolatry be shut up, vi the which hath entered all evil, and kings and kingdoms fallen into jeopardy, as the writings of the Prophet's do testify. But the more this noble fact is glorious, godly, and princely, the more difficile & hard it is. For the enemy of God & of all mankind, the devil, customably is wont to deceive the princes of the world, so that either they utterly neglect the religion of the true God as a thing foolish, and of no estimation, either provoke them cruelly to persecute it. If he can bring neither the one, neither the other of these to pass: he will do the best de can to preserve a mixed, and mingled religion, that shall neither plainly be against, nor wholly with him: And so use the matter, that partly god's truth shall take place, partly the superstitious invention of man. The which mingled and mixed religion is so much the more dangerous, as it is accounted for pure and good. Therefore it is earnestly forbidden by God, as the examples of the scripture declareth. jehu the king of the Israelites when he had removed all gross and sensible idolatry: and with the sword had taken away all the idololatrical priests. three Reg. x, is reproved of God, nevertheless because he walked not in the law of God with all his heart, and left not the ways of jeroboam. And against these minglers and patchers of Religion speaketh Elias the Prophet, iii. Reg. xviii. How long saith he will ye halt on both sides. If the Lord be God, follow him, if Baal, go ye after him. Even so we may justly say: If the priesthood & ministry of Christ with his notes and marks be true, holy, & absolutely perfect, receive it: in case it be not, follow the pope. Christ can not abide to have the leaven of the Pharisees mingled with his sweet flower. He would have us either hot, or cold, the lukewarm he vometeth up: and not without a cause.  
For he accuseth God of ignorancy and foolishness, that intendeth to adorn and beutifye his doctrine and decrees with humane cogitations. What king or prince of the world would suffer his statutes, laws, and testament to be cut of, and set on at every man's liberty and pleasure? Should not the same glory, majesty, and honour be given unto the laws and testament of Christ, that is sealed with his precious blood? The word of God wherewith he governeth and ruleth his church, is a sceptre of iron. Psal. two. and not a rod of wylowe to be bowed with every man's finger, either a read to be broken at man's will: no, neither a piece of leather to be stretched and reached out with any man's teeth.  
These things be spoken of me most gracious and virtuous king, to commend your majesties and your most honourable counsels doings that seek the glory of God and the restitution of his holy and apostolical church. The which thing, as your highness & your most honourable and wise council, have graciously be gone: gods mercy in the bowels of christ jesus grant you most graciously to perform. The people of England were oppressed with the violent and cruel tyranny of antichrist: darkness and ignorancy occupied the minds all most of all men, so that few knew the true way to eternal salvation. And yet many Princes and wisemen delight and tarry in this darkness, and can not or will not bare nor suffer the radiant and shining beams of the Gospel, more than the night crow can the beams of the son: but the merciful father of heaven shall better their sight when his good and merciful pleasure is. But the Lord be praised your majesty: your most honourable and wise counsel, have not cared what the greatest part, but what the better doth, that the law of the high and mighty God, may be known to your highness people, as did David, josaphat, Ezechias and josyas. And in your majesties so doing, ye bind not only the true and living members of christ to give God thanks in this behalf but also declare yourself to be the very fauroure, nurse, and helper of the word of God according to the saying of Isaiah xlix Persever gracious king in this quarrel & dangerous enterprise. Your highness shall not need to fear either the strength or cautels of your enemies for there is no wit, wsdome, nor council against the Lord as Solomon saith pro. xxi. No although they had silver as the gravel of the sea, and gold as commune as the clay of the streets. zach. ix. for albeit the horse is prepared for the day of battle, yet the victory cometh from the Lord Proverb xxi I am he saith the Lord that do comfort you, what art thou that fearest mortal man, either the son of man, that shallbe made as have, canst thou for got the Lord thy maker, that streachith forth the heavens, and layeth the foundation of the earth? Esa. li. Let these diabolycall sounds, & speakings of evil men, nothing trouble your highness, nor your wise and godly counsellors. As long as the king is in his tender age his council should do nothing in matters of religion. For those men's foolishness (rather I should sai malice) is condemned by the word of God that teacheth how a king in his young age with his wise and godly counsel should abolish idolatry, and set forth the true, & godly religion of the living God. Thus declareth the notable & godly fact of josias that followed the religion of his father not Ammon the Idolater, but of David, nor declining to the rightt hand, neither to the left hand. And destroyed not only the Images of his father, but also of jeroboam, & of Solomon. iiii. Reg. xxii xxiii This scuit of josias holp his godly counsellors, & virtuous priests. Even so joas being but a child was holp by his counsellors in the like procedings & reformation of religion. In case that princes, Bishops, & priests had not known it to be the commandment of God to have obeyed these ii young & godly kings, they would not have consented unto his procedings.  
But we see how glad they were to do it. The Princes and councillors moved no sedition, the Bishop and the priests sought not for the defence of their proper doctrine, either to mingle theirs with gods, but were content with the sole and only law of God. Ye noble Princes and councillors, praise be unto the living God for your great wisdom, and godly assistance in this behalf. And the Lord be magnified in all the godly and learned Bishops, and others of this Realm that have, and do put to their helps and studies to bring the church of christ to her old, and reverend perfection again. And all other that hinder your majesties godly purpose, openly, or secretly, God will doubtless revenge at length.  
The godly and virtuous beginnings, most noble Prince, of your father the kings majesty, Henry the eight of a blessed memory, shall by your highness godly be ended, in him that can and will do all things for Christ his dear sons sake. And a thousand times the rather shall your majesty restore again the true ministery of the church, in case ye remove & take away all the monuments, tokens, & leavings of papistry. For as long as any of them remain, there remaineth also occasion of relapse unto the abolished superstition of antichrist. saying I see in the writings of the Prophets, God to require the observation of his law only, concerning religion: and threateneth all Princes, priests, and prophets with his displeasure that neglect or contaminate it with their own cogitations: I can do no less, how soever the world shall take my doings: but exhort and pray the magistrates to bring the church to her first perfection. For if I should study to please man herein, I were not the servant of God. And I am afraid lest the disease that infected the Pharisees, infecteth also many now a days, that minister in the church, unto whom christ spoke. John .v. How can ye believe, that seek glory one of other, and the glory of God ye contemn. God give grace I may not say. Hinc ille lacrime.  
Help ye therefore O ye bishops and pryestes, the kings majesties and his noble cowrelles procedings, that all things may be brought to a perfect and Apostolical reformation, it is not enough to lay the foundation of the temple, but there must be builded upon it gold, silver, and precious stone. But in any case we must take heed we lay no straw, nor stubble upon the foundation, if we do, it will be burned. i. Corrinth. iii. If we do not build up upon the foundation, then shall we be shent as the Israelites were. Agge i Let no manue excuse himself upon the kings majesties age, for the age can not excuse the kings majesty itself, If his religion in his youth be according to god's word, he hath the favour and promises of God to bless, preserve and keep his majesty, and his Realm, though the devil, and his members would say nay. If in youth his majesty take a wrong religion, he shall be assisted of god's displeasure, as it is to be seen four Regum. xxi.  
Manasses being of twelve years old was crowned king, and in his youth revoked the Idololatry that his father Ezechias had abolished, and in his so doing displeased heinously the majesty of God, & at length was sore afflicted, and punished for his so doing. Behold the displeasure of God in a young king for a false religion. jeoachim crowned the eight year of his age, for the evil he did in the sight of the Lord, he was taken prisoner by the king of Babylon ii Paral. xxxvi, with all the goodly vessels of the Lord  
This king reigned but three months & ten days before the Lord revenged the false doctrine he maintained. These examples I doubt not, most godly king, and virtuous counsellors, month you to be careful of the true religion. The Lord hath strength and power enough, seek ye him, and give no place to the infirm persuasions of the flesh, for the Lord shall be with you.  
such as think peace and quietness, shall come to the realm a better way, then to have the true religion of God restored, they shall know the contrary in the Prophet. je. Chapter vi the which Chapter if the kings majesty bare in mind and follow it is wourthe a kings revenue: If a Lord, the value of his land: if the bishop, the estimation of his Byshopprycke: if the merchant the gains of his labour: if the husband his Oxen & plough. And the same commanded God, Levit xxv Observe my statutes, and my judgements then shall ye dwell safely in the earth: and the earth shall bring forth her fruit, ye shall eat and be satyfied, and dwell in the earth with out fear. It is a fond opinion most gracious king, and unmeet for a christian man to bare the Magistrates of God in hand that in case the doctrine of christ, and his holy sacraments should not be decked and set forth with these plausible, and well liking ceremonies (that is to speak plainly with papistical superstistition) it were to be feared of sedition and tumults. doubtless if the Pope's members would not deceive the people, but teach them gods word, the people would soon see the truth, and willingly leave asmuch as God and their king should command them, as the gests and facts of josyas, and joas declareth. Most gracious king and noble counsellors as ye have taken away the Mass from the people, so take from them her feathers also: the altar, vestments, and such like as appareled her. And let the holy communion be decked with the holy ceremonies that the high and wise preyste christ deckyed and appareled her first of all. And from whence (mighty Prince and sovereign Lord) springeth war, and sedition? Come they not from the only God being angry, for the neglecting of his law: so we be taught by Esa. l. And jeremy ix sayeth, who is wise & understandeth this, and he unto whom the mouth of the Lord hath spoken & declareth wherefore the earth perisheth, and is like unto the burned wilderness that no man may pass by it. And the Lord said, because they have forsaken my law, which I put unto them, and heard not my ways, and walketh not therein, but followed the desire of their own hearts, and after Baalimas' they were taught by there fathers: And because we mingle men's inventions with his law. For he sayeth men worship him in vain with the precepts of men Math. xv. And in the ix of jeremy the Lord declareth other manner of causes of war and sedition. The forsaking of his law, not to hearken unto his voice, nor to walk in his ways, to go after the pravity and evilness of ever own hearts. The viciating and just use of the lords supper. i Cor. xi. Also the neglecring of widows and orphalynges causes, not to judge right judgement to the power jerem. v. These causes must be avoided or else truly thy saying of jeremy will take place. Chap. seven. You trust in yourselves and in lies that nothing profytteth. The next way to return the hand of god's anger, & great displeasure against us is to follow josophat the king, that appointed good judges and godly pryestes in every city. The judges to judge after the true laws of the realm, and the priests to do all things in the church according to the word of God which teacheth such knowledge and fear of God and of the magistrates, that all the wisdom, laws, and books that ever were made be but counterfeete and foolish in respect of it. Nor ever had God in heaven, or king upon the earth such a friend as is the holy Bible. For it reacheth the people and subjects of the realm, the fear of God, obedience to the kings majesty and his Magistrates and all mutual and fraternal love. This example and counsel of josaphat if it beneglected there can no godliness be among the people as the text sayeth when prophecy wanteth, the people shall be dysipated & scattered abroad Proverves. xxix. To the doings of these godly offices should all men be exhorted specially such as bare the name of Bishops and priests. If they will not be desirous and glad to have, & help the ministry of the church to the primitive and perfect estate again, the Lord doth cry vengeance towards them, and will not only require the lose of themselves but also of all the people at their hands Ezech. three xxxiii. Let them remember the complaint of God himself jerem. i. My people hath have a lost flock, my shepperdes have deceived them, and have made them go astray upon the hills. If these threatenings will not amend them Gracious King, and you my honourable Lords of his high counsel, must do with them as the mariners did with jonas. What that is, seeing it pleased the kings majesty and you my Lords of his most honourable council in the lente to hear by me, I have now at the request of many godly persons caused it to come abroad, and dedicated the same to your princely majesty, and most prudent Counsel that your higness may be both judge and record of my doctrine unto your majesties true and loving subjects. The which doctrine is catholic, and godly in all things nothing dyssentinge, but agreeable with the Prophets and the apostles, as I am, (according to my bonnden duty) ready at all times to make answer, if any thing shall be attempted to the contrary. Incase there be now & then added a word more or less, or peradventure some sentence, yet I know well the matter is not changed nor aultered other wise than I spoke it before your majesty, for I have memoryaies, wherein I wrote before the invention, order, & disposition of all the matters I would entreat upon: As I use, & ever will do of all things I speak in god's behalf to the people, writ myself, or cause an other to write, the pethe, and disposition of all things I speak upon, that I may as well learn a farther knowledge myself thereby, as make answer to mine enemies, if any should accuse me of false doctrine. The God of all strength and consolation govern pour majesty an your most honourable counsel with his holy spirit, and give you the victory of all your enemies Ami. Anno. M. D. L. Septembris vi Sense the angel of god slew in the army of Senacherive gods enemy a hundredth thousand and five thousand men. Anno. M.M.C.C. lxxx. viii   

¶ The first Sermon made the xix day of March, in the year of our lord a. M. CCCCC.L. before the kings majesty & his most honourable Counsel, by John Hoper Preacher, upon the holy Prophet jonas.  

¶ Preface unto the Prophet.  
IT is the office and duty of every good child, that studiousli laboureth to obey and follow his father's commandment, before all things, to know perfectly the nature and condition of his father's will. Whereof if he be ignorant: many times in the same things he judgeth best of, he most offendeth, and the things most pleasant and acceptable, as things most displeasant and unacceptable unto his father: he flieth, and refuseth. Even so we that be subjects and the children of God the father almighty, can do nothing gratefully and acceptable unto his Majesty, except we first know his good will and pleasure towards us: or else we shall there most offend him, where as we mind most to please him. And again happily to improve as pernicious and heretycal, that his wisdom approveth to be most Godly and profitable. Wherefore as the first point of a loving Child, is to know, what pleaseth, and what dyspleasyth, what contentyth and what discontentyth his father, lest he should by ignorance displease, where as his sonnelyke affection by natural zeal would please: so is it the second point of a good Child (his fathers will once truly known) diligently to observe and keep the same, lest he should by negligence or contempt be seen wilfully to contemn the thing he hath with diligence and study obedyentlye submitted himself unto. And in case (as such cases be most common and daily) that infirmities or other occasion led the son from the obedience of his father: The third point of his duty is, speedily to acknowledge his offence, and desire pardon & merci for his transgression, As the prodigal and disobedient son did. Luke. xv. And David. two. Samuel. and so after the remission and pardon obtained, to be more circumspect and wise how he fall and transgress again. Psal. li.  
These propositions and sentences be so true, that no reasonable man doubteth of them. But as the devil hath left in the world no truth nor verity, which by argument and question he hath not called into doubt: so troubleth he in this case the minds of men with two questions. The first is how and from whence the will of God may be known. The second what the will of god is: So hath he prevailed among men for sin, that the truth of these questions is unknown to the greatest part of the world, as it was in Moses time, Christ's time, & now in our time more ignorant and far from God, than they. He persuaded in those days that the will of God was known, not from heaven nor out of the scripture Canonical, as the patriarchs, Prophets and the Apostles tawghte, but that it was known by the writings, decrees, and statutes of men that were in the earth, and that the will of God was to do that man commanded, and not that God commanded.  
But as almighty God left not his Church then, without some that should keep the truth of both these questions among the people, to preserve them from the danger that must needs follow, where as truth is not known. So hath he done now at this present time. And by the same authority (as the devil authore and father of all questions and lies) was confounded them, so is he now. Moses instructing the people in the truth of the first question whence the will of God should be known, commandeth them neither to look it in Egypt nor else where, but in the word of God. Deut. thirty. and saint Paul doth the same. Roma. x. and S. John i saith: Noman hath seen the father, but the son, and he unto whom the son hath opened the father unto. God therefore and his blessed will is known unto us, because he hath spoken unto us by his dear beloved son.  
Heb. i. As he spoke before time unto the world by his prophets. From Christ therefore and his word, cometh the knowledge of God's will, for the father bid us hire him. Mat. iii.vii. Io. x. Now what his will is, the truth also appeareth out of the book of God and out of none other man's writings. Mark. i. his will to the world is this: Do penance, and believe the Gospel. That is to say: let every man bewail, and repent him of his sins, and desire the remission and pardon thereof for Christ's sake. For whom, the Gospel showeth, our sins shallbe forgiven. Ihon. i. iii.iiii. v. vi. Math. xi. Rom. v. Eph. i. This doctrine from the fall of man hath been always taught in the Catholic Church of Christ unto all nations, as the writings of the Prophets, and Apostles doth testify: in whom is fully, and abundantly contained all truth, and verity, and left here for our doctrine and consolation. Rom. xv. Among the which is also contained as a most faithful witness of all truth, and verity, this holy Prophet jonas, who was send by God to the City of Ninive, to preach unto them God's pleasure, and amendment of life, or else within forty days, both they and the City, should be destroyed.  
This Prophet have I taken to interpretate for two causes. The one, to declare unto the kings majesty and his most honourable counsel, that the doctrine we preach unto his majesties subjects, is one and the same, with the Prophets, and Apostles. And as old as the doctrine of them both, and not as new as these papists, and new learned men of Papystry, would bear the people in hand. The second cause is: to declare which way the sinful world may be reconciled unto God. And for the better understanding of the Prophet, I will divide him into four parts. The first containeth, into what danger jonas fell by dysobeing of God's commandment. The second part containeth, how jonas used himself in the fishes belly. The third part containeth the amendment, and conversion of the Ninivites at the preaching of jonas. The fourth part containeth an obiurgation, & rebuke of god, because jonas lamented the salvation of the people and city.   

The first part.  
The first part is divided in to three members. The one containeth the Embassage, and legacy of jonas unto Ninive. The other containeth jonas disobedience. The third containeth the pain and punishment of jonas disobedience.  
¶ The Embassage is described with these words.  
THe word of the Lord came unto jonas the son of Amithai, saying: Arise, and get the to Ninive that great City, & cry out against it, for their wickedness is come up before me.  
It is not the lest help that the reder or teacher of any prophet or other part of the scripture shall have, to know of what place, under what king, in what state of common wealth, the prophet lived, that he purposeth to interpretate: all these things as touching our jonas, is declared in the iiii. book of the kings, the. xiiii. cap. He lived in Samaria under an Idololatrical king jeroboam, the son of joas, a detestable Idololater: & in juda at that time reigned king Amasias  
And this jonas laboured in the ministry of God's word at one time, with Amos, Oseas, and joel the true Prophets of God. The state and condition of the commone wealth, was troublous and very unquiet, forbecause the israelites by their Idololatri in following that learning invented by man, and leving the word of god, God punished them with many great & cruel wars, Yet after his accustomed pity and compassion upon those that he punisheth, to remove the occasion that worketh gods ire and displeasure, he sent them divers times his holy Prophets, that should call them from their Idololatry and corrupt living as Elias, Elizeus, and this our Prophet jonas, but all in vain: they would be naughty Idololatres and vicious livers continually, mawgree gods head, and would (as we now adays, for the most part do) rather give faith unto the Prophets of men, and liars, then unto the Prophets of god, that be true men: But their reward was (as ours shallbe, except we amend) utter destruction, and loss both of themselves, and their common wealth. The common wealth and state of Israel and juda, thus troublouslye being afflicted, the commandment of god came unto this our jonas, that he should go to the great City of Ninive, as the text saith. In the which words note first that no man can, or may teach truly the word of god, but he be called ordynarylye, or extraordinarily. Ordinarily where as is no corruption of the ministry in the church, neither in doctrine, neither in the right ministration of the sacraments, which be as seals and conclusions of Gods holy word. Where as this integrity I say remaineth in the Church, noman aught without the appointment of the higher powers to intrude or appoint himself to preach, or minister, as it was in Moses time and the apostles.  
Extraordinaryly is, when immediately any man is called by God, where as the ministry of the church is corrupted, as it was in the time of that prophets and of Christ, that called to minister such as the common face and greatest multitude of the world, would not admit, no not the high bishop, and those that then were called the holy church, as is to be seen by Amos, jonas, Hieremie, Moses and Paul, with other. They are to be rebuked therefore that intrudeth and put themselves without lawful calling into the ministry of the Church, other with money, or prayer, and buy themselves into the Church, which thing through all papistry is acommon practise & daily used thing. For in case they sought not of their bishopprik more riches and honour, than the necessari travels & labours that be annexed unto the vocacation, they would not strive so sore who might leap up first to the bishops and persons vocation. There would not so many princes contend, and labour, for the seat of Rome, the nest of abomination. If there were not in it rather the patrimony of judas and Simon Magus, than the labour of Christ & Peter, more ease than pain, more riches than burden. The Text saith: that this prophet being called by God, was sent to Ninive. Of this cities original, read the ten of of Gen. It was the chief city of the Assyrians, unto the which jonas was sent and the consideration thereof, that in case the head City be well instructed of a realm, there is the better hope of all the rest. Therefore god hath used from the beginning of common wealths to be merciful unto the greatest cities thereof, and hath sent the most preachers of the truth, as it is to be seen in these days, what God hath showed upon London. And as he offereth them first the tokens of his merci, so first he revengeth their unkindness with his punishment (if they neglect and contemn the grace offered.) It is to be noted that this city of Ninive was Idololatrycall, and Gentelyshe, never under the discipline and doctrine of Moses.  
Yet unto it sendeth the lord his Prophet to declare unto the Jews that the Ceremonies & works of the law, whereof they most gloried and extolled themselves, were not necessari to salvation, but given for a time to excercise their obedience in the commandment of God. And to trust in Christ of whom their rites & sacrifices were figures and shadows of: further the Lord declareth by this embassage unto Ninive, that the ignorant and superstitious Gentiles be more ready to receive the living word of God, than the hard hearted jews: As it is to be seen at this present day. More easy it is to convert unto God ten simple and ignorant souls, them one that hath been brought up, & is wedded to the ungodly doctrine and traditions of men. Moreover the Lord in seeking the wealth of these Assitians, declareth that he is not only the God of the jews, but also of the Gentiles. Rom. iii. Act. x. The text declareth to what end jonas was sent to the City. What to doto bring in the Ceremonies of of Moses law? Nay, but to cry out against it. That is to say, plainly and openly to show God's pleasure unto them: and not against one or two of the city, but generally against the whole City, without respect of persons: Against the king, the Princes, the layers, the Priests, and the common people. And this was the duty and office of all the Prophets.  
Esay. lviii. Cry out and cease not. Also Hier. two. seven. The same commandment was given to all the Apostles, Mark. xvi. Math. xxviii. The same commandeth S. Paul. two. Tim. iiii. preach in time and out of time. Th●s is the note and mark to know the bishops and ministers of god, from the ministers of the devil: by the preaching tongue of the Gospel, and not by shaving, clipping, vestyments and outward apparel. The text maketh answer to an objection that might be demanded wherefore God would send jonas, a man of base sort, to rebuke so great a king with his council and common wealth.  
Because their sins are come up before the face of the Lord.  
Of this answer we learn three things. The first that the Lord saith, marketh, and is displeased with our sins, although we live in all security and careless, as though our sins offended God nothing at all. The second, as many times as God sendeth such Preachers, as without fear showeth unto the world God's word, and punishment for sin, that their sin is full ripe, and that they must either amend at the preaching, or utterly to perish under the plague, and scourge of God.  
Thus Noah was preacher before the flood, jonas before the destruction of Ninive, Loth of Sodom, Christ and his Apostles of Jerusalem. Seeing now that God hath sent his word, his king, his magistrates, and his Preachers into England, it is (take heed of it) a very token, that the sins of England is ascended up into his sight, and that out of hand we amend, or suddenly to look for the most severe & cruel punishment of God. All men confess, that sin never so abounded, but none of us say it is I that provoke the Ire of God. and I will amend. The nobility putteth all the fault in the people, the people in the nobility, in the Bishops, merchants, priests, and other. But will ye he judged, at one word by the testimony of a noble wise man. Noble Esay the prophet saith: The Ox knoweth his Lord, and the Ass his owner's stable, woe is me, ye sinful people, people laden with iniquity, a seed malicious, lost children: ye have forsaken the Lord, and the holy one of Israel ye have provoked, as Esay. i. Let every man look upon himself, knowledge his sin, and study to amend it from the highest to the lowest, for the Lord is ready to smite.  
The third doctrine out of this place is a description of God's nature, and long sufferance towards kingdoms, realms, public and private persons, for where as he might most justly punish and take vengeance upon us for sin, he is yet so merciful that he premonysheth, & forewarneth of his scourge to come, by his prophets, Apostles, and preachers, and willeth the world to amend: in case they so do, he will turn his Ire from them, if they will not, no remedy but utter destruction, as ye may read. Gene. seven. of the flood. Goe nineteen. of Sodomme. Exo. xiiii. of Pharo. But let us rather follow the example of the Ninivites and amend, than the example of the Egyptians, and perish. Thus much is to be taken heed of, in the legacy of jonas in the first part of the chapter.  
Now followeth the second part containing jonas dysobedience after this sort in the text.  
Where upon jonas rose to fly from the face of the lord into Tharsis, & came to japho, & found a ship pressed towards Tharsis, paiing his passage, he went into her, to come with them unto Tharsis.  
jonas was commanded to cry & preach against the Ninivites, but being afeard, & suspecting that difficulty of that vocation, flyith an other way. Here first are two things to be noted: whether he flieth, & from whence he flieth, the text saith he fled to Tharsis, which some men think is that sea called Mare mediterraneum, but the more true opinion is, that Tharsis is the citi called Tunes, or Carthage. japho is the city called joppes, a haven town in Palestina. He flieth from the face of God, that is to wite from the benevolent and merciful god that appointed him to the vocation of preaching. Of this text we learn many Godly doctrines. First, how hard & difficult a vocation it is, to be a preacher, that in case he be not with a singular mercy of God comforted and strengthened, he can not, nor is it possible he should preach truly God's word, as it is to be seen by Moses. Ex. v. vi. Esay. vi. Hier. i. two. Math. x. and in this ye may see the diversity between the ministry of God, & of the devil, of Christ, and of Antichrist. Christ's ministry is full of labours, pains sclounders, and calamities. Antichrist is full of care, pleasures, commodities, & honours: as ye may see through all the kingdom of the Pope, for there is not a bishopric nor benefice can fall, but ten are ready to take it or it come to the ground. Yea, and help away the incumbent with an Italion fig before time, as ye may read of Victor the third. The second doctrine is, that who so ever leaveth undone the office commanded unto him by god, flieth from the favour and good will of God, as it is to be seen. i. Regu. xv. Here be all bishops and priests admonished to beware how they leave their duties and cures. They fly from the face of god as many as bear that name and preach not the word of God, and instruct not the people after the mouth of god. Miserable and cursed is our time of gods own mouth that there be such dom bishops, unpreaching prelates, and such asseheadded ministers in the church of God. Christ institutid neither singers, nor massers, but preachers, and testimonies of his true doctrine. Mar. xvi. Mat. xxviii. Luk. xxiiii. Act. i. He that leaveth this doctrine untaught in the church, or teacheth a contrary doctrine flieth from the face of god, and do incur the danger and damnation that is written. Ezechi. xxxiii. iii.  
I will require their loss (sayeth God to the preacher) at thy hand. Let noman therefore be offended if the crier speak against the faults of all degrees without exception: seeing he is commanded so to do upon the pain eternal of his soul, and Paul saith: woe be unto me, if I preach not. i Cor. ix. Let all men take heed to do the thing that appertaineth to their office, lest they depart from the face of the Lord, as kings do, if they make any laws contrary to the law of God and the law of nature, or suffer their subjects to be tawght in any doctrine for the salvation of their souls, beside and contrary to the express word of god.  
The justice departeth from the face of God, when that he for favour, preposterous peti, or for bribes judgeth not justly. The gentle men when bysyde charity seek themselves with the hurt of their neighbours. The commons of every realm departeth from the favour of god when seditiously, & inobedientlye they make tumults, and sedition, lifting up weapon against their king and rulers, which leadeth to eternal damnation. Rom. xiii. Num. xvi.  
But a man might say: toush, it is not so great a matter, if a man walk not in his vocation, neither yet is god so much offended with dysobedience, but this fleshly and perverse opinion, may soon be corrected, if men would consider the dangers that this poor man jonas fell into, for his disobedience. They be in number six. The first is the perilous winds that troubleth the ship. The second, his sin and disobedience is detected and made open by lots. The third, he is examined what he is. The fourth, he is constrained to give sentence of death against himself. The fifth, the shipmen cannot save him. The sixth, he is cast into the sea.  
The first danger hath two parts: The one showeth the danger of the ship. The other showeth how the mariners behaveth themselves in the time of their danger. Of the first, thus saith the Prophet.  
The Lord hurled a great wind into the sea, and there arose a mighty tempest in the sea, so that the ship was in jeopardy of going in pieces.  
Well we may think to escape the danger of GOD though we neglect our duty and vocation, but truly it can not be so. Whither sayeth david should I go from thy spirit, and whither should I i'll from thy face? Psal. cxxxix. There is no corner of the world where in man may hide himself from the knowledge and punishment of God, if we neglect the works of our vocation. He hath all things in his hand, heaven, earth, the winds, and the waters, with the which he useth to punish the wickedness of transgressors withal at his pleasure, when he will, as it is to be seen. Samu. i.  
Of this place of the text, we learn that whosoever contrary to God's commandment, studieth to avoid one evil, falleth into many. The bishop or the preacher that for the love or fear of the world letteth to speak the truth, falleth into the burning and damnation of his own conscience. The people that against god's law would defend the poverty of their bodies, lost body, soul, wife, children and all together. The corrupt judge in searching to serve hyz own turn or his frenfrends in corrupting of justice, bringeth both himself and his friend into the danger of eternal damnation. The text proceedeth that showeth how the mariners behaved themselves in this danger, that which thing is diligently to be noted. For in them is expressed averis lively image of all men that lacketh faith, how they fear above measure in the time of trouble. Their doings is expressed four ways: First their faith. Second, each of them calleth upon his own god. Third, they exonerate the ship. Fourth they wake jonas out of his sleep.  
The fear, declareth the greatness of the danger they were in, & their ignorance of God, who only comforteth in the days and hour of trouble.  
That every man calleth upon his own god, it appeareth there were people of sundry and divers nations, and also what is common to all men under the sun that have not lost the use of reason when we be left destitute of human help, we call upon god, not for love, but for fear, as it is said: metus primus in orb Deos fecit. That is to say: fear was the first that made Gods in the world. These mariners are of some part to be followed, of some part not, that in the day of trouble they pray, we ought to follow them: that they pray not to the one and sole God, but every man to a sundry God, they may not be followed. For there is but one patron and helper for all men, and he is never nor no where known but by his word. Man's reason knoweth right well in the time of trouble that there is a god, but who he is reason cannot tell. Therefore worshippeth reason an idol of his own head, under the name of God, and then followeth man, either his own opinion, either the tradition of his elders. And this is the fountain of idolatry, when that every man thinketh him to be his God, that he himself, his elders, or custom hath taken to be god. From hence came such diversity of gods among the Gentiles, & so many patrons among the superstitious sort of Christians. These gods all together be forbid. Exodi. xx. Deutrono. vi.  
They lighten the ship when they felt that prayers availed nothing, they turn to labour which also eased them nothing. Whereby we learn that all gods and goddesses be but vanity, saving our god the father of jesus Christ.  
And no labour nor travail availeth with out the favour of God. Luke. ix. The woman had spent all she had on Physicians, yet nothing the better: so doth the Papists in Masses and yet their conscience nothing more delivered from sin, and those that pray to saints attaineth nothing. If their request be sometime granted them, it is none other than a punishment of their Idololatry ii Thessa. two. The fourth thing they do, they wake jonas.  
But jonas gate him under the hatches where he laid him down and slumbered.  
The text noteth two things: one that jonas slept: the other how the mariners awoke him to call upon his God. jonas sleep signifieth two things. first, that when we think ourselves most at rest: then be we most in danger, as it is to be seen by Balthazar in the prophet Daniel, and Math. xxiiii. two. Thess. two. Luke. xii. The second is, to declare the nature of sin, whiles it is a committing the prick and danger thereof is not felt, but it delighteth rather man: So without fear, eat Adam and Eve the apple, Peter denied Christ. And because God, out of hand punyshethe not out sin, the devil bewitcheth our minds, and wits, and beareth us in hand, that he will never punish, and that God saith not our sin, nor is not so grievously offended with our sins. So yet sleepeth the sin at this day of them that persecute God and his holy word. The sins of false or negligent Bishops and priests, the sin of the corrupt judges, and seditious people: but it will awake one day as ye may read Gen. iiii. and here by our jonas. At the hour of our death sin will awake, and with our own sin the devil will kill us eternally except we awake betime. That they desire jonas to pray unto his God, it declareth that all idolatry and superstitious persons think one god to be stronger than the other. As it is to be seen in papistry at this present day, where as it is disputed which lady is best, our Lady of Bullayne, or our Lady of Rome. Sayncte james in italy, or Sayent james at Compostella? Father this text declareth that Idololaters always seek new gods where as their old god dedeiveth them, so is it among Christians when the matter is plain desperate, they lot the matter, between three, or four Idololatrycal Pilgrimages which one of them shallbe the Patron of his health. Where as the word of God is known, there is no suit but unto one god by the mediation of Christ: Beside whom there is no health. This God I commend unto you: unto this god make your prayers, for sake that heretical doctrine that divideth your hearts in prayer part to god, and part to saints departed. For god is sufficient to help and will help alone. Esa. lxiii. to him be all honour and glory, now and for ever. The end of the first Sermon.    

¶ The second Sermon upon jonas, made by John Hoper xxvi of Februarye.  
¶ The Preface.  
Unto every man is appointed his vocation: to one this, to an other that: One to a private, an other to a public vocation, and each of them, either is lawful, or unlawful. That is unlawful that fighteth and repugneth with the word of God, as the vocation of bawds, Idololatres, mass mongers, common receivers, and maintainers of disers, and dysse houses with such like. In these, or any like, who soever continually still without repentance is subject to eternal damnation. The other vocation is lawful, and standeth with the word of God. Of the which S. Paul speaketh. In what vocation any man is called, in the same let him abide. But this lawful vocation we transgress, two manner of ways. Ether when we bear the title or name of the vocation, and do nothing appertaining thereunto (which is condemned by God in that he commanded in Adam all men to avoid idleness. Gene. iii. in the sweat of thy brows thou shalt eat thy bread: and Paul i. Thess. two. Thess.) Either when we do, in the vocation that we should not do. As for example a bishop to teach false doctrine for a true. A judge that should judge truly corrupteth judgement for favour or money. A merchant to wax richer by false contracts, or corrupt wares. Into what danger each man falleth that any way transgresseth his vocation, it is to be seen by this our jonas, who in voiding of one danger falleth into six, as ye have heard before: of the which six, we have spoken but of one. And in the one noted many, & profitable doctrines, as well declaring man's infirmity, that cannot help itself, not from the dangers of the body as of the power and good will of god that can & will save, both from the dangers of body & soul. All men confess him to be the true God, that can and will help all diseases, the jews, the Turks, the Gentiles, the good, the bad. But therein standeth the danger, lest for the true God we call and invocat a false god: and under the name of god we honour, and worship the devil, as these mariners did, when each of them called to a sundry god. And as the Gentiles doth that David speaketh of. Psal. cvi. that they sacrificed their children to the devil, and not to God. david sayeth they offered to the devil that they thought was offered to God. And Paul. i. Corinthians. x. calleth the religion of the heathen the table of the devil:  
So did the jews before us, & so do they in these days now, that for every disease, they have a sundry god and patron. For the pestilence S, Roch, for the war S. Barbara, In this danger of idolatry be all they that call upon God, and pray unto him otherwise then he hath appointid by his word And here we be admonished of two things. The first, that we offer none other obsequy and religion unto god, than he himself by his word requireth. If we do, we offer an ydol of our own head, and honore the devil, under the parson, and name of god. As those doth that erect and build up Images, and altars to say mass upon, in the honour of god, which God never commanded. Exod. xxii Deutrono. v. The next we be here admonished of, is that we call upon God only in the name of Christ, for he is the door, the way, and the truth. john. x. And he alone showeth us the father. john. i.vi. Hear be condemned not only the jews and Gentiles but also as many as would know, and come to the father by invocation of the saints departed, by Bulls, Pardons Peregrinations, Mass and other. Let this error, be corrected, And let us leave calling every man to his own God, and call only upon the only God that can and will in Christ hear us, as he heard the patriarchs, Prophets, and the Apostles. And that this be done it is the office of the kings majesty, his council, and all his Magistrates to see the true book of God the holy Bible to be taught and received of his magesties' subjects, after the example of Moses, josua, David, josaphat, Ezechias, and josias, the Noble Princes of god's people. There was, and is one doctrine more, in that the Mariners did not only pray but also lightened the ship. That they prayed and were not heard, ye learn what a vanity it is, to pray after the opinion of man. Nothing at all it availeth. It never cometh before God, nor caseth the conscience of him that prayeth. Further, that they do not only pray but also labour: we see our duty, that as GOD freely giveth help, so we must trayvell, and do the best we can with prayer, not only to receive, and obtain the free help of God, but also to keep it. Thus I thought it good, to speak before the second danger which is this. jonas sin is detected by lots, so saith the text.  
They said one to the other: come let us cast lots, that we may know, for whose cause we are thus troubled, and so they cast lots, and the lot fell upon jonas.  
When they perceived the tempest ceased not with prayer and devotion every man unto his God, they understood that such desperate danger could not come, but only from the Ire and displeasure of god for some notable and wonderful crime. And the more was the fear because the crime was not known, nor no man would be seen coulpable of it. They thought it good therefore, to search the guilty and offender by lots. And miss not of their purpose adele, but found jonas the rebellion of God to be the occasion of their trouble.  
Of this text we be learned that the cause of all trouble in public and private persons is sin, as we read Deu. xxviii. Leuiti. xxvi. That understood the Marinars. And in case we be wise, we will understand the same, and amend it, and not to attribute our adversities to sun, or moan, star, or planet as fools do.  
Of this text we learn again how so ever sin be hid for the time, yet at length it will be known, some by one means, some by the other. By lots as our jonas, and Ahab judicum. i. Samuel xiiii by their own confession, as david ii Samuel. Let no man therefore think to keep always his sin hid.  
Farther here we learn how every kingdom and common wealth may be appeased, when it is troubled. If the chief captains and principal occasions of the trouble be known and removed, then shall peace, joy, and quietness follow in the common wealth else never, except the Scripture of God be false. Men of the best judgement in Civil matters many times under the name and similitude of a ship, understand the common wealth, in case the ship which is the common wealth be troubled, the master of the ship that is the King with his counsel inquire deligentelye of the authors of the trouble, or else the tempest of trouble shall never cease. At this day gracious King, the ship of the common wealth is sore moved with winds and tempests. Here your majesty and your most honourable Counsel may not cease if ye would the ship to come to rest, but take the pain to find out the authors of these troubles.  
In case ye will, (as in deed ye must) by some means find out the occasions of these troubles and unquietness within your Magisties' Realm: ye shall not find (as many report) the Gospel to be the cause thereof. For it is the word of peace, and the disciples thereof be assured of all grace and god's favour. deuteronomy the eight and tewentye and Christ appeased with his presence the troublous waves of the sea. john. vi. Upon whom then will the lot of unquietness and trouble fall? Upon jonas, that is to say upon every man that neglecteth his vocation, and doth not as he is bid, as when he that should stir the rother in a ship, leaveth her to waves, he that should strick the sails, stretcheth them to more wind, and so to conclude none taketh heed of that he should. My gracious Lord and King, and ye my Lords of his most honourable council, how many jonasses should there be found in England? doubtless to many in every condition and sort of people with in this realm among the nobles, layers, bishops, priests, and the common people. examine all a part and prove: the nobility make unprofitable expenses, more than their ability can or is able to sustain. They feed a sort of Idle, and never commended sort of people, neither by gods laws neither by man's laws: they themselves live Idle, and will not labour neither with hand neither with wit. What must follow but trouble of the ship, that is to say oppression of the poor. isaiah. v.  
The layers in all causes hath more respect to luere and vantage then to justice, in so much they rejoice, and of other fools be rejoiced at when they can overcome in a false cause, and so there theverye catcheth up the labours and sweat of the poor.  
The bishops and priests unquiet the ship of this realm two manner ways. One by the neglecting of their true duty, the other by a defence of a false and damnable superstition. In the primative and Apostolical church the office of a bishop and priest was to teach in the congregation of the faithfulls the doctrine of the Prophets and Apostles according to the commandment of Christ matthew xxviii Mark xvi Ephesians ii Now is this integrity turned into false idolatry, and devilish superstition, to sing, and say Mass in the congregation of God. Thus like thieves & murderers they do the abomination commanded by man with massing, conjuring the holy water, bucket and such like, and leave the preaching of god's word as God commandeth, and as the Prophets and apostles hath left us example. And say when godly kings and magistrates require and command a reformation of their jewels, the ministry of the church is contemned with such false slanders as the Ignorant people will do more for the bishops and priests of Ball, then for God, god's word, or his anointed magistrate as it appeared this last summer.  
The people and commonnaltye of this realm trouble the ship of this common wealth. For do the King and Magistrate what he can, the people will never be content. Many of them live in yldenes, and will not labour: and in case they cannot have that they would they convert themselves to sedition and treason, and care no more to kill and oppress their lawful king and magistrates, than the devil cared to kill Adam in Paradise. Gene. iii. They should call unto the lord for redress of their things, & not to redress it themselves.  
Psal. l. How is it possible where every sort offendeth in the common wealth, but that the Ire and vengeance of God should send unto our ship winds of adversity. I know that jonas was never better known to be the occasion of this tempest in the sea, than I know these four sorts of people to be the trouble, and will be the destruction of this common wealth if they be not found out by lot and wisdom be time. But a man might ask what should the kings majesty do in such a case with all these four sorts of jonasses? Let his majesty learn of these mariners, then shall he do well: and as they did with jonas, so the kings majesty must do with these four sorts of people. What they did, the Prophet shall tell his own tale, and declare the third danger he fell into which is the examination of jonas in this form.  
They said unto him: show us I pray thee, how this trouble happeneth unto us? What is thine occupation? whence comest thou? what country man art thou? Of what nation art thou?  
In these ethnical Mariners we see a singular discretion wit, & humanity. What if our Mariner's Christians had suffered the like danger and detriment for any man's sake with in their ship, Doubtless they would have sworn, and out of hand without examination have cast him into the sea. But these men be wise that they do not only search to know his fault by lots, but diligently seeketh to know all the circumstances how he fell into this danger, lest jonas should account himself unjustly condemned. Ot this doing of the Mariners we learn two things, one humanity towards the afflicted persons. The other that all kings and magistrates ought to condemn this law as a thing pestiferous and damned by gods laws, to execute sentence against any man before his cause and matter be heard, for it is contrary to the law of god, the law of nature, and the law of man. Yea God commandeth that noman should be condemned with the testimony of one man. deu. xvii.  
Here is for the kings majesty and his counsel one more doctrine to be learned of these Mariners. I said that four sorts of people were the occasion of the trouble of his Magisties' ship this Realm of England, but I said not that every man of these four sorts was guilty of the tempest, therefore there must be lots, and examination of every deorce and of each person in his degree that the innocent be not punished, neither the transgressor favoured. And these must be examined by the master & his shipmen: that is, to our purpose, of the Kings majesty and his Counsel. So that in case the godly without respect of persons, seek to know and upon truth, and knowledge, punish as they know, the ship of this common wealth shall rest in peace and quietness: if it be not searched for, and amended, the ship of the common wealth shall at last be burst in pieces, which the Lord defend. Amen.   

¶ The third Sermon upon jonas, made by john Hoper the .v. of March.  

☞ The Preface.  
WE never read in any writers whether they be holy or profane of any kingdom or common wealth that continually endured without tumults, sedition or war, either by foreign and outward enemies, either among itself by conspiracy, treason, & disobedience of subjects of the same realm, and the same evil not being in time taken heed of, and redressed, brought always the kingdom or common wealth from trouble and sedition unto utter ruin, and confusion. We will omit and pass over to speak of the kingdom of the Assyrians, the Persians, Greeks, & Romans (although of their original, continuance and destruction, the holy Bible maketh in Daniel the prophet, and other places of the Scripture, much mention of) we will speak but of two kingdoms, of juda, and Israel. What troublers, contention, wars, sedition, and rebellion they suffered, and at last came clean to nought, the books of the Kings, and Chronicles doth record, and the Prophet jeremy. What the causes of these troubles and destruction were, the godly readers of the scriptures he not ignorant: But the men of that time, the Princes, the kings, neither the priests would understand, but assigned false causes, the preaching of god's word iii Regum. xviii. For thus sayeth Ahab unto Elias the prophet: art not thou he that troubleth Israel? and so sayeth the people. Heir. xiiii. The word of god that thou hast spoken unto us in the name of the lord, we will not receive it, but we will do whatsoever seem unto us good, that we may do sacrifice unto the Queen of heaven, and offer our offerings unto her, as we have done and our fathers, our kings, & our princes, in the cities of juda, and in the streets of jerusalem. Then had we abundance of all things, and well was it with us, & we felt no evil. Assoon as we left offering to the Queen of heaven, and sacrificed no more sacrifice unto her, we lacked all things, and be consumed with war, and hunger. But the true Prophets of GOD showed the true causes of these evils, to be the contempt of god's word, as Elias said unto Ahab: I trouble not Israel, but thou and thy father's house, troubleth it. For ye have forsaken the commandment of the Lord, and thou goest after Baalim. But the princes and the people continually defended the fall causes & accounted the prophets of god that would have corrected their error, to be seditious, & trayterus persons, and even so persecuted and killed them for there true preaching: Till at the last they perished and their realm with them, as ye may read four Regu. xvii. and in the last book of the Chronicles in the last Chapter. Unto the lesson of those two Chapters I exhort the wise, and godly hearer. For ye shall gather of those places that the contempt of god's word was the occasion of the loss of these realms.  
The same evil vexeth us at this present day. The ship of this common wealth of England is tossed upside down, and the occasion thereof is imputed and laid unto Christ and his holy word, though falsely, for Christ's nature is to appease and quiet all troubles and tempests with his presence. john vi Therefore this false and preposterous cause of trouble must be taken heed of, if we wish the ship of this kingdom to come to rest. We shall never bring it to pass until such time as we agree and confess that jonas is the occasion why the realm is thus unquieted, that is to say, as many as be in this realm, that neglect, or pervert their appointed vocation.  
I said O King that jonas might be found among four sorts of people with in your majesties Realm, among the priests, noble men, layers, and the common people. But lest any man should think I condemned every man within the ship of your common wealth, we will follow the wisdom and commendable doings of these shippemen which were not only content to have found out jonas (the cause of their trouble) by Lots, but also diligently they examine him. So the same thing most gracious king we must do. But before we take upon us their examination, we will pray unto almighty god for his holy spirit of wisdom, lest in this necessary and profitable examination we err and be deceived. And also that they upon whom the Lots do fall, and can not justly excuse their faults, may learn to amend them, and turn unto the Lord, and from henceforth may live in purity and in nocencye of truth and virtue all the days of their lives. So be it.  
☞ The end of the Preface.   

YE have heard how jonas for the contempt and disobeying of his vocation, to have fallen into six great dawngers. Of two we have spoken, & now we be come to the third, where as he and his facts be deligentlye examined, which doubtless was agreate cross and trouble unto him. For there is nothing that displeaseth man more them to have his faults hidden, to be brought unto light and knowledge. God notwithstanding suffereth that many times for our good, and profit, that we being brought unto acknowledge of our sins, might hate the same and pray for the remission thereof, and so is it better (how so ever the blind flesh judgeth) to have our sins (if God will) opened for our salvation, then hid to our loss and damnation. In this examination we see not only the danger of jonas, but also the office of every good magistrate that meaneth to quiet and rest his common wealth, being in trouble.  
Those should be examined, that by any sign, or probable suspicion seem to be the authors of tumults. And this using moderation in examining the innocent and good, shallbe free from pain, and punishment: and the Culpable and guilty, found worthy of correction. First therefore let us examine the bishops and priests, whether those that know the will of God by his holy word, diligently teach and preach the same unto other. Then whether any man of that vocation, teach false doctrine in the church of Christ. If the one do to little in the first, and the other to much in the second, or the one neglect the first, and the other to diligent in the second, both these be jonas, and occasion the the ship is moved. Against the negligent sort speaketh ezechiel. iii.xxxiii. & Agge. i. with vehement words. and threateneth eternal damnation to such as preacheth not, nor buildeth up the temple of god's congregation: likewise Saint Paul i Cor. ix. Against those that teach false doctrine speaketh Christ Io. x. and Paul i Timo. iiii. Hier. xiiii. Among the noble men, jonas that troubleth the common wealth may be found among two sorts of them. The one of them hath enough given him from God, yet is not content there withal, but for avarice, and love of himself and his insatiable covetousness scrapethe, and gathereth together whither with the la, or against the law it maketh no force so he have it. So this jonas and trobler of the ship with all injuries and wrongs, rather would add somewhat where in dead is to much, them to departed a little where as is nothing at al. And in vain glory & pride of the manmon of the world, they will condemn and disdain the very Image of God in the poor, against whom speaketh Solomon. Proverv. xiiii. he that calumniateth the poor, abraydeth his creature. Take example hereof. Out of the. ix. of john how the general council of the Phariseis laid to the poor blind man his blindness. Their reproach of god's work was reprehended: and the insatiable and covetous hearts of them be condemned by Isaiah the Prophet: Chapter .v. cursed be ye that join house to house, and field to field. The experience of this curse had Ahab, that ungodly took from Naboth his vineyard. If these men that hath Enough will not move the ship of your highness common wealth, let them leave their ravening, and give god thanks for that they have, and to their ability help, & not rob the poor. The other sort of noble or gentlemen that make more expense than their revenues and condition is able to bear and liveth by dysse, Cards, whoredom, fraud, guile, deceit, theft and such like: Indifferent examination not only by gods laws, but also by man's laws will prove them not only to be disobedient jonas, but also stark thieves. The lawyers if they be examined diligently, there will be so many found among them to unquiet the ship of this common wealth, that few or none willbe found clear. And among the lawyers I put judges, and justices the one for gain, careth not to defend the faulsest cause and most unjust matter that can be brought unto him, & promiseth (like a theyfe) the cause to be good, till he have emptied his poor Clientes purse. Then washeth he his hands, with as much foul honesty, as he can, and referreth the doubtful cause above his learning, to the ignorant men of that shire, to be judged at home like a fool, where as his purse can no longer cause his prattler and ignorant lawer to keep his cause aloof and out of the shire. And in deed such a subject as can not find in his heart after gods laws to end his contention without strife by the arbitrement of those that be his neighbours, is worthy to find such a jonas as will never leave blowing at his purse, till he have unladed it even to the bottom, and have caused him to spend asmuch in recovery of twenty shillings by lease, as he might have purchased twenty shilinges in feel simple. I damn not the law that is good, but these thieves that abuse the law: for their doings is nothing but guile & deceit, & a noble kind of thevery. Against the which speaketh zachari in his v. Chapi. And God. Exod. xx. Deut. v. Thou shalt commit no theft. Thou shall give no false testimony against thy neighbour. These jonasses doth not only give false testimony, but also for lutre defendeth the same. And not for a day but for a year, and years. The more shame it is to be suffered. The justices be also jonas, for they receive rewards and Bribes, which blindeth the eyes, De. xvi. & maketh them to corrupt justice to their eternal damnation if they amend not. Against whom speaketh Solomon, proverbs vii He that quiteth the evil doer, and condemneth the innocent, be both execreable and damned before God.  
Among the common people ye shall also find many jonasses, but that we may the better espy than out, we will divide them into the rustics or people of the country: & into the Citizens. Al & every country or husband man that liveth not of his labour, and giveth himself to Idleness, and so moveth sedition and treason against their lawful king and magistrate, or privily in their conventicles, and assemblies speak evil, curse, or provoke any thing against their magistrates, they can nor will learn, neither to know god, neither to obey their prince: these be those among this sort of people the be jonasses, & troubleth the state of this realm. Among the Citizens be a great number that trouble the ship also, as adulterous unpunished, the fraud and guile of the merchandise, idleness the Mother of all mischief, theft, murder, blasphemous oaths, conspiracy and treason with open slander and rebuke of gods most holy word. These things and such like tosseth the poor ship the hardly she can sail above the water. And so displeaseth the Majesty of God, that he will never cease from sending of tempests, till those jonasses be amended, or cast into the sea.  
But before I come to jonas answer upon his examination, because I know this saying to be true: obsequium amicos, veritas odium parit. That is, flattery obtaineth friendship & the truth displeasure, lest any man should for my truth and liberty be offended, I will briefly purge myself. Doubtless it were pleasure to me to speak nothing at all, in case the necessity of my vocation, the danger of these jonasses, and the salvation of this ship of our common wealth forced me not thereunto. As touching myself I am called unto this place to cry, in case I do not I know all the blood of these jonasses shallbe required at my hand: which god forbid. It were better I should call so hard as heaven and earth might sound again of my voice.  
The salvation of these wicked jonasses moveth also to speak in this matter & with the trump of god's word to wake them out of their sleep, lest they slumber & rest so long in their wickedness, that they go sleeping to eternal damnation. These therefore I call upon for the amendment of their knowledge and lief.  
Farther the love I bear unto the Kings Majesty and to this common wealth of England compelleth me to speak, saying I see the angry hand of God all ready stretched forth to punish us, if we awake not out of sin. last of all be it known to all men that I speak in the condemnation of the evil, and commendation of the good. And that all men may easily find out and know among these four sorts of people, the jonasses, and troublers of this ship and common wealth of England, I give you one most true and general rule, which is this. Whoso ever, or of what so ever degree he be, that is or showeth himself to be offended with this my free and indifferent speaking of God's word, he or they be they what they be may, are the very jonasses and troublers of this common wealth. And these men love more darkness than light, moreto trouble the ship then to rest her. But now to the text wherein is contained Aonas' answer upon his examination.  He answered them: I am an Hebrew, and fear the lord God of heaven, that made the sea and the dry land. 
When as jonas perseaved he could no longer cloak and hide his offence, he doth not only confess his fault, but also maketh them privy, and uttereth his faith and religion he hath in GOD, unto them. In that he confesseth his fault, we learn that the first gree and proceeding to mercy and remission, is the knowledge of the sin, which is a thing most difficile and hard to the flesh to say: I have offended the Lord, and will amend. For either we deny our sin with Cain, or extenuate and excuse it with Saul. Would to God our jonasses would acknowledge their faures, & not excuse it nor extenuate it. It is but a mockeris once in a year to acknowledge, and murmur our faults in the priests ear. But we should from the heart repent the neglecting of our bounden duties, and unfeignedly amend it, which is not only painful to the flesh, but also grateful unto God. I exhort all men therefore that knoweth themselves guilty, as in dead there is none of us of all parts innocent, we say with david: we have offended the Lord.  
Yet is not this enough to confess our faults, but therewithal we must make a confession of our faith, but not such a confession as most men use, but such as may most be like unto jonasses. And let them embrace only Christ and his doctrine, and worship god in spirit & verity as his word teacheth. This I mean, let the priests teach according to the word of God, the noble men govern and rule thereby, the layers conform their law to god's law, & such laws as be contrary to gods laws abrogate and abolish. The people should hear the word of God, give faith unto it, and follow it. And so say every man of us with jonas, I am an Hebrew, that is to say, I am a christian man, and will from henceforth forsake my sin, that disquieteth not only mine own conscience, but also the hole common wealth. It followeth how the mariners took jonas answer.  Then were the men exceadyngelye afraid, and said unto him. Why didst thou so (for they knew that he was fled from the presence of the lord because he had told them) & said more over unto him: what shall we do unto thee, y● the sea may cease from trobling of us: for the sea wrought & was troublous. 
In these mariners we see three things: fear, rebuke of disobedience, and taking of council how to save the ship. This fear it is most like sprang of this that the mariners had heard jonas say how he was commanded by God to preach unto the Ninivites their destruction, and the cities also for their sin. The mariners knowing themselves guilty of the same, themselves being both Idolaters, infidels, and of corrupt condition and living, feared the like punishment. Who is it that will not tremble at the angry countenance of god's displeasure? But now a days our stony and indurate hearts be passed all fear, and turneth the threatenings of God to a laughter, saying in their hearts: there is no God.  
That these gentilyshe Mariner's rebuke jonas of disobedience, it declareth the fault to be so great when any man leaveth his vocation and specially the vocation of preaching, that it meriteth and is worthy to be rebuked of all men. But such is now the proud minds of Bishops and pastors that it will suffer no rebuke, or Christian admonition, but will be lauded and praised yea in evil doing and omission of their vocation, as it is to be seen in that horrible and wicked decree: Si papa. And not only, the Pope but also every man that sleepeth, and delitethin his sin, refuseth all manner of admonitions. If jonas took well at worth the reprehension of the heathen, it is more than ashame one Christian to forsake the admonition of an other.  
In that they ask counsel of jonas, how to save the ship, they declare a singular humanity towards a stranger: that although by the means of him they stood in danger both of life and goods, yet would they leave no means they could, to save him, though it were with their great loss, and danger.  
Thus we be bound to do as occasion shall serve: not cruelly without discretion to revenge, but cheritabli with patience to bear with the week, until such time as the law requireth execution of the evil. Now followeth the answer of jonas, wherewith all he condemneth himself as it is plain in the text, and is the fourth danger he fell into.  Take me and cast me into the sea, so shall it let you be in rest, for I wot it is for my sake that this great tempest is come upon you. 
In this answer we learn and know what is the nature and condition of every penitent man, to judge himself worthy pain and punishment. And that is so true in case we judge not so of ourselves (and say: heretofore I was accounted and took myself for a christian man, but in dead I was the contrary, wherefore I am worthy of punishment) we be but Hypocrites and desemblers. Thus should the Nobleman say, the Lawer, the priest, and the common sort of men as David teacheth ii Sam. xxiiii. When he saw the common wealth punished and in danger of destruction for his offence, he said unto the Lord as jonas did.  
I have sinned, I have done evil, what hath these sheep offended? let thine ire & displeasure be against me and my father's house.  
But O my gracious Lord and King, such penitent and sorrowful jonasses be far out of your realm, for none will confess their faults. They will rather say: let the Bible in English, and the preacher of god's word be cast into the sea, and so shall follow quietness, for it was never well sith preaching begun. But these be, most gracious king and honourable counselloures, Caiphas' fellows that said: ye understand not Io. xiii. Chap. But what followed? It happened unto the wicked as he feared. They lost their communewealth as their fathers did before, and came in to bondage both of body and soul.  
Now followeth the fift danger that jonas fell into. The mariners can not save him, as the text sayeth.  Nevertheless, the men assayed with rowing to bring the ship to land: but it would not be, because the sea wrought so & was so troblus against them. 
In these Mariners the holy ghost teacheth us two things, the one how they would have saved the troubler of the ship, the other that they could not save him. In the first is noted the nature & condition of every godly Magistrate that would if god would & the law, all men to be saved: as Moses did prai for the people that rebelled, for Aron & mary, his brother & sister. josua called disobedient Ahab son. Here is the percial and corrupt judgement of Kings, Magistrates, judges and such as bear office in the common wealth horribly condemned: that serve not the law but master the law, and for lucre or affection damneth him the law quytteth, and saveth him the law condemneth, contrary to the doctrine of Solomon. Proverb xvii Deut. nineteen. Luke. xxii. Rom. xiii. jac. iiii. That they could not save jonas, we learn that no common wealth can be quieted except the transgressors be punished. jos. seven. God giveth no victory to the children of Israel till Ahab be punished. The plague cess not from the israelites, till Phinees had slain the adulterous, Nu. xxv And the Lord saith in ezechiel. xxxiii: ye lift up your eyes to your Idols, & shed blood: and think ye, ye shall possess this land? Ye pollute each another's wife, and should ye inhabit this land? Nether unto alludeth sayncte Paul. Ephesians. v. Let no man seduce you with profane words, for these things cometh the ire of God upon the children of distrust.  
Generally we learn that there is no more pestiferous hurt can come unto a common wealth, then over much lenity and preposterous petye to suffer the laws of a realm to be broken and neglected, without punishment of the transgressor: as it shall be more declared here after. Now to the text, which containeth the prayer of the shipmen in this wise.  
Wherefore they cried unto the lord and said O Lord let us not perish for this man's death, neither lay thou innocent blood to our charge: for thou oh lord hast done, even as thy pleasure was.  
Of this oration first we learn that the Mariners were converted unto God by the preaching of one jonas. Before each man called upon a sundry god, now all call up on one god. They excuse not their old idolatry for their old customs sake, nor yet for the authority of their forefathers, but simply they embrace the truth. The same should we follow, and for our doctrine it is written, as saith saint Paul in the fifteenth chapter of his epistle to the Romay. Whatsoever things are written, are written for our learning: that we through patience and comfort of the scriptures should have hope. Casting away all idolatry & false honorynges of God, we should in christ embrace and receive the everlasting God and his infallible word, saying we be not moved there unto by one jonas but by many: by King, by counsel, and many other men of God.  
The second thing we learn out of this prayer is how they desire GOD, not to Impute unto them the death of, jonas which had not hurt them but himself, in dysobeyinge the lords commandment: wherein we may see how the Gentiles and Ethnyckes' abhorred murder, land Manslaughter, and accounted it horrible and a thing damned by the law of nature▪  
They were in the sea, and no man could have accused them of murder, yet perceived they well that the eyes of God could mark them where so ever they were, and would punish the fact. And wisely they judged: for so teacheth us all the Scripture of God as it shall now apere: for I will somewhat touch this horrible crime of murder more at large. Murder is commit two manner of ways, by chance and ignorauntelye, or of malice and wetingelye. Ignorant when against his will doing and meaning nothing less than murder, against his will killeth. Such a murderer by the law should not die, for God absolveth and quitteth him, and prepared in the common wealth of the Israelites, sanctuaries, and refuges for them, whither as they might flee for their safeguard. Exod. xxi. Nu. xxxv. jos. xx. lest their blood should be shed again.  
He that of malice, and willingly killeth a man should no ways be saved, for unto such the lord commandeth death again. Exo. xxi. Levi. xxiiii. And also in the time of the law of nature this was the commandment of God for murder. Gen. ix. he that sheddeth a man's blood, shall have his blood shed again: and so saith Christ Math. xxvi. he that striketh with the sword, shall perish with the sword. This sin is so horrible, that no indulgence or pardon should pity the offence, nor pardon the fault: but the murderer in case he fled to the high altar, he should be fet fourth: as ye may see the experience in joab at the commandment of Solomon. three Regum. two. and read. Nun. xxxv. If the gistrate dyspense either for fere of him that should suffer execution, or for any profit or gain, and punish it not, what both he other than provoke their of God against himself & the hole realm? For the Lord sayeth, he will not dwell in the earth till it be purged with the blood of him that shed the blood. Nun. xxxv. Let all men therefore in the common wealth know and fear this doctrine of Paul. Ro. xiii. The magistrate beareth not a sweed in vain. Let the Magistrate take heed of two things: first that under the pretext and cloak of the law to serve his affection or gain, he punish not the innocent. In this offended the kings and magistrates of the Israelites that for the maintenance of their superstition, false religion and corrupt manners, killed and put to death the Prophets, and the Apostles. So jesabel caused Naboth to be slain. three Reg. xxi.  
The second let the magistrate take head he absolve not him that God condemneth, and commandeth to be punished, for gain, affection, good intencior else for any foolish & preposterus petty: for so doing Saul lost his kingdom i Samu. xv. read the place. And Ahab the king of Israel for dimissing of Bennaud as god said: they soul shallbe for his soul iii Regum. fourteen. Even as here is occasion to admonish of justice towards evil doers, so is it to speak of war, and how it may be used lawfulli by magistrates. The magistrate offendeth when he beginneth or continueth any injust battle, or of affection punisheth any innocent person: So josyas offended although he was a good man in making war with the egyptians, where as honest conditions of peace was offered, and was slain for his labour. The magistrate of the other part may offend if he in case he see his subjects oppressed and will not defend them as Abraham did his nephew Loth and other. Again, this battle he is daily bound unto, to war against vice and to punish, sin and in case he see any rebellion to resist the just execution of justice, not to fear: for God will help his procedings. Deut. xiii. And it may be seen that God will favour the magistrate that fighteth against his own brother, if it be to amend vice and to kill sin. For in manner the hole tribe of Benjamin was destroyed for the defence of adultery. Farther a magistrate fighteth justly, when he resisteth unjust force, whether it be of foreign enemies, or of his own rebellious subjects. Of such laws as should be kept in the time of war it is written Deut. xx. xxiii. Luke. iii. Our warriors have made of war a means and way to all robbery and spoil. The captain by his faith is bound to have as many as his allowance chargeth him with all, but like a thief he deceiveth the King both of his number of men, and robbeth him of his goods: and for lack of true payment to the half number that he is appoyneted unto, he weryeth the good will of the poor Soldiers, that extreme poverty with sickness for lack of payment of their wages, causeth them to pass neither of the King, neither of the common wealth.  
And as these unjust and already dampened capitains (except they repent) with receivers, pay Masters, victuallers, and other, destroy not only the law and majesty of Arms, but also deceive the King by pilling and polling the poor & needy soldiers: so decay & undo they the hole common weal. For they come to serve the common wealth of little or no value at all: in serving of the common wealth they enrich them selves unjustly to the utter impoverysshing, and beggering both of the common wealth and the heads thereof.  
And well both Magistrate and Soldier meriteth the same. For the one trusteth he knoweth not whom, other then upon report: the other prepareth himself to the war for defence of his country, with whoredom, theft, and all abomination.  
And by false & thevish means bringeth more to the war than is his own: no marvel then though God set such a thief over him as will give him less than is his dew. True men were wont to go to battle, and such as prepared themselves with the fear of god to live and die for their Magistrate and country: now the verier thief, and blasphemoure of the God of battle, the better soldier. Well God may give the victory to such blasphemers for a time, but doubtless it will not nor cannot continue. Look upon all the wars that Moses writeth of in his five books, and then shall ye know the same. Wherefore I humbly require all Magistrates both in peace and war to punish chiefly these two vices adultery & blasphemy, in case they would have either victory in war, or quietness in peace.  
As touching swearing and blasphemy, it is known unto all men of God, how the law condemneth it in the first table. Exodi. xx. Deutronomi. v. Thou shalt not take the name of the Lord in vain: for God will not leave unpunished, such as abuse his name. Of an oath I think it therefore convenient to speak somewhat. There is two manner of oaths, the one of custom or of sport, the other serious and grave, required and taken before the Magistrate or judge. The first is devilish, damnable and nought of every part, and forbidden by god to all christian men. The other that is taken for the glory of God, the defence of the truth, or help of a man's neighbour, as necessity shall require is lawful and godly. But in this lawful oath a man may offend two manner of ways. first if his heart and mind be not according to his words, but that his mouth speaketh one thing and the heart thinketh an other thing: the second if he that sweareth, swear by any creatures. Both these be blasphemous before God.  
And in case it be damnable in a naughty matter to swear by creatures, is it not the same trow ye, daily and foolishly of custom to swear by a man's hand, his head, by the mass, and such like? The more vile the thing is we swear by, the more is the oath detestable before God. Wherefore in things not necessary, and required lawfully, to swear by any thing, is sin. In weighty matters to swear by any thing except by god, is no less offence. That may we see four manner of ways. By reason, the holy scripture, examples, & the Canon law. By reason thus: to swear is to protest & promise the thing we swear to be true before him that knoweth the thoughts and cogitations of the heart, that knoweth only and solely God: therefore is it blasphemy to swear or attribute the same to a creature as they do that sweareth by creatures.  
Again every oath hath annexed with it, an invocation, and execration. An execration, that he by whom we swear may punish and curse us if we swear false. An invocation, that he by whom we swear, would help us if we swear true. But only God can save and lose, reason would then him only to be sworn by.  
The authority of the scripture. This also is double: the one teacheth by whom we should swear, the other by whom we should not swear: that is by God, & by no creatures. Deut. vi. x. Thou shalt fear the lord thy God, and worship him, and also swear by his name. isaiah. xlv. unto me shall every knee bow, and every tongue swear. In the .lxv. speaking of the calling of the Gentiles he sayeth: He that will swear shall swear by the true God. And jere. xii. they shall swear the Lord liveth.  
That no man should swear by creatures, ye have. Exodi. xxiii. Ye shall not think upon the name of strange gods: neither shall it be heard out of your mouths. joshua. xxiii. The people be admonished not to swear by the names of the gods that the people used, whither they were going. Hierem. v. It is said that the people offended because they sweared by the gods that were not God. And the people think it is no sin to annex a creature with god, hear what Sophonie the prophet saith. Cap. i. I will sayeth the Lord, destroy them that worship and swear by Malchon, that is to say by there patron. Where as the Prophet meaneth, they that swore by god & creatures, matcheth & setteth God and the devil in one chair, & seat. Examples out of the scriptures: Abraham swore by the most high god. God sweareth by himself.  
Policarpus would rather suffer the flames of fire, then to swear by Caesar's fortune. Euseb, libro four Chap. xv.  
The Canon law Causa xxii Q. i clericum per creaturas. & Et si quis per creaturas, and si aliqua causa, also Movet te iterum.  
Thus the laws begin, and the gloss upon the same places requireth us to swear only by god. I have tarried the longer in this matter, because I happened to see of late a certain book for the making of Deacons, priests, and bishops, wherein is required an oath by Saints: where at I did not a little wonder. And how it is suffered, or who is the author of that book, I well know not. I am led to think it to be the fault of the correctoure in the printing, for two causes. One is because in the oath for the bishop is no mention made of any saints.  
The other cause is, that in the same book the minister must confess at the receiving of his vocation, that the book of God, the holy scripture to be perfect, & sufficient for the salvation of man.  
Yet do I much marvel that in the same book it is appointed that he that will be admitted to the ministry of god's word or his sacraments must come in white vestiments, which seemeth to repugn plainly with the former doctrine that confessed the only word of God to be sufficient. And sure I am they have not in the word of god, that thus a minister should be apperelled, nor yet in the primative and best church.  
It is rather the habit and vesture of Aton and the gentiles, then of the ministers of Christ. Farther where and of whom, and when have they learned, that he that is called to the ministry of god's word, should hold the bread and chalice in one hand, and the book in the other hand? Why do they not as well give him in his hand the fount and the water? For the one is a sacrament as well as the other. If the fount be to great, take him a basynne with water or such like vessel. But in this matter and in other, as tolerable things be to be borne with for the weaks sake awhile, so I think it not meet before the Kings Majesty and his most honourable Council to halt in any part, but to say the truth: that they knowing the same, may redress it assoon as may be, as my part is & all other private persons to pray than to do the same, & beseech god to restore us to the primative church, which never yet had nor shall have any match or like. Before all things beware of an oath by any creatures, except ye will be glad to have gods displeasure, Now followeth the sixth danger of jonas, how he is cast into the sea.  
So they took jonas & cast him into the sea, & the sea left raging. And the men feared the lord exceedingly, doing sacrifices, & making vows unto the lord.  
Here see we two things: jonas cast into the sea, and how the sea left there upon his ragynge. Out of the first learneth every Magistrate & king their office to cast out of their common wealth, as many jonasses as they find stubborn, & will not amend their lives. If jonas in the sea could not be saved, that offended but in neglecting of his duty, and yet confessed his fault, & converted the mariners, what may we think: is it possible to sail or live quietly with so many obstinate jonasses: Nay doubtless: what remedy then? Let them be cast all into the sea. But lest men should be to much offended with this severe punishment as though I would all to be cast in to the sea, I will bring the examination of the matter to the four sorts of people that I spoke of before, and so appoint of every sort whom the kings majesty must cast into the sea, or send to the Galleys.  
first Let us speak of the Bishops and priests. Their office was in the primative & first church, to be preachers of god's word, and ministers of Christ's Sacraments. Not to sacrifice for dead nor live, not to sing, or mass or any such like. Unto the first original must all these men as they be called, of the holy church, be called: else by they no shepherds, but ravening wolves, to devour the sheep of God. And that this may the better be done your majesty must begin with your Chapel and Chapellanes: make them to serve the same souls that laboureth for their livings. If your Grace do it not, ye shall put your own self in danger of God. And from henceforth make your Chapel laynes men of the church, and let the Chapel go. And when your majesty hath done this, yourself cause all noble men of your realm to do the same. Then reform your colleges in the Universities, and see honest men to have the leading and oversight of the youth: such as will amend, let them tarry still in their offices, such as will no● your majesty must remove, if ever ye bring the ship to quietness. Unto the clerk from henceforth as ye will answer unto it, give no benefice, or spiritual promotions to none, but to such a one as can & will preach true doctrine, or else teach unto the youth the catechism, and help the people with some good council, Or else cast them all into the seaithat is, put them out of their office, and put better in their places. And beware of this un godly pity wherewith all men for the most part be veri much now adays cumbered withal, which will for pity rather let a fool or an evil man to enjoy his benefice, than a thousand souls to be brought to know ledge? this in no pity but rather a cruelty and killing of the soul. Therefore if it should please the Magistrates to make a law that no man should have bishopric, benefice, prebend, or other ecclesiastical vocation longer than he used himself according to his vocation, it were wonderful well  
The noble men that buyeth their offices, and selleth again the justice and the law, that is a pointed to the office, must be admonished: in case they will not amend, into the sea with them. Put them out of their offices and put better in. These Gentlemen that liveth upon dicing, carding, idleness, or with other men's goods must be also admonished: if they will not repent, altogether cast them in to the sea. Foolish and preposterous pity hath brought both king and the Laws not only of this realm, but also of God into contempt, and daily will more and more if it be not fore seen. Now the laws that justly should be executed upon thieves, and murderers, is of foolish pity dispensed with all, and many judge it were better to save after his opinion, then to damn after the commandment of God. For they say: O he is a tall fellow, and can do the king good service, it were pity he should be hanged. But in case they knew or gods laws or man's laws, and knew what maintaineth best a common wealth they would say: such a thief or murderer can never do the Kings majesty better service then when he is hanged for his fault, that other men may fear to offend the law, by his example. Mark where unto this preposterous and sinister pity hath brought the realm, to be pestered with more thieves then half Europe beside. In so much that a man can not travel surely by the way with twenty pound in his purse, though twenty men be together in a company: as it was seen by experience of late days to the great shame of all the justices of the country and to the slander of the hole law and the realm.  
The fraud, guile, and Covetousness of the layers must either be amended, other they themselves to be cast into the sea: For unto this hath their craft and filthy lucre brought the enter your grace's Court, may see the majesty of a godly house and perceive by the order of the family that God dwelleth in the court and realm. But (the more to be pitied) it is so now that who so ever enter & mark the conditions of many men in the court, he shall find in the most part of the house hangyngs of gods wounds, his flesh and his blood, with such blasphemous oaths as the devil himself if he were incarnate would tremble to speak. And great wonder it is there falleth not fire from heaven to burn them and the house they tarry in. Like wise where as god's laws forbiddeth dise, and Cards, and also the common statutes of this realm (the more shame it is) it is used daily and hourly in the Kings Magestyes house, where as only the majesty of GOD is offended but many an honest man undone in the year. That dise house must be cast into the sea if it be not, God will cast the maintainers thereof at length into hell. What and if all men follow this godly counsel of jonas what will follow? this that is in the text.  The sea shall leave his ragynge. 
As long as jonas was in the ship there was no quietness: now being in the sea all is at peace: so shall it be with us if we amend and cease from evil doings, as it is written. Hieremy. ii.vi.vii. And this is easy to be proved by example, that no common wealth can be pacified except evil doers be punished ii Par. xvii. josaphat before he could bring his common wealth to any good point, restored good judges to the civil state of his Realm, and true doctors to the ecclesiastical state of his realm. Chap. nineteen. The same may we see in david two. Samuel. viii.ii. Para. xxii. xxiii. So did Artaxerses that sent Esdras to the jews; Esdras. seven.  
The same order took Cambyses Cyrus' son, though he was and idle man, he caused the skin of a corrupt judge to be pulled over his head, and to be nailed in the place of judgement, to put other men in fear how they corrupted justice. For the keeping of all men in an order it were well if men would think upon the law of the Corinth's: which men may read in the Adages of Erasmus. The Adage is: Proteruiam fecit.  
Where as every man was bound to give account how he lived, and maynetayned himself. And the same law had Solon at Athenes.  
When the Magystrate by negligence or Preposterous pity, will not punish for sin, than God strikethe, as ye may see by the universal flowed, by the fire in Sodom, and Gomor. give heed therefore most gracious Lords, to punish these jonasses, and to put better into their place, or else God will punish either with an evil beast, either with sword either with famine, either with pestilence, as it is written ezechiel xiiii But in case ye will do it the sea will cease. As I pray God it may. Amen.    

The fourth Sermon upon jonas, made by john Hoper the .v. of March.  

☞ The Preface.  
Saint Paul sayeth: it is a most true saying, and worthy to be received of every part, that Christ jesus came into this world to save sinners i Timo. i. Unto the which saying agreeth the words of our saviour Christ. Luke xix The son of man came to seek, and save that which was lost, Who is it among us all that would not joyfully at the hearing of so amiable & sweet a saying, rejoice? seeing we be all miserable and cursed sinners by nature, and yet would (as full of misery and blindness as we be) be saved, wish ever to be out of pain. But in this is all the heed to be taken, lest we sinisterly understand these comfortable promises, which the devil aventurth to swad us unto. Where as he can not all together berive and rob us of the promises he would us to construe & understand the promises amiss. And where as these promises appertaineth to none but unto repentant sinners, he dazeth, and deceiveth our affection and love we bear to ourselves, that he will bear us in hand God's promise appertaineth as well to the impenitent and never minding sinner to amend, as unto the sorrowful afflicted believing sinner, and he that will study the amendment of life. Against the which illusion and craft of the devil, Christ speaketh. Mat. ix. Luc. v. I came not to call the just, but sinners to repentance. Of the which repentance if we be destitute, nothing availeth us the promises of God. Luc. xiii. Except ye repent, all shall perish. And the former promises were not so sweet, but these threatenings be as bitter: Not unto all men, but unto such as be obstynatelye evil or desperate. Against whom crieth John baptist: Even now is the axe put unto the root of the tree:  
Every tree that bringeth forth no good fruit, is cut down & put into the fire. Luke iii  
But a man might ask to what purpose this thing is spoken of by me? doubtless to this end to prosecute and follow my matter begun. I said that the authors of this unquietness in the realm in the church, & in every household, were very jonasses, and those that troubled the ship: which ought either to be amended or removed out of their office, or else the ship may never come to rest. But because these that be cast into the sea should not despair, there must be some remedy found to solace and comfort such as be fallen into danger of drowning.  
This is the way: if they take the admonitions and the admonitours gently and rail not against them, neither wink at their own faults: but with a true repentance of the heart follow this our Prophet jonas, who confessed his fault, and humbly asked remission & pardon for the same. So shall every sinner be saved as he was according to the oath of God Eze. xviii. As truly as I live saith the Lord, I will not the death of a sinner, but that he be converted and live. This counsel of the Lord except our troublous jonasses follow they shallbe drowned in the water of eternal damnation, with Pharaoh. But as heretofore ye have heard how jonas for his disobedience was punished: so now out of the text ye shall hear how he repenting his mysbehaviour and offences, is preserved in his dangers: how he prayeth, and at last how he is delivered. And that I may the better & more plainly teach and open the same, I will divide the text that followeth into four parts. The first part containeth the behaviour and doings of the shipmen, after they had cast jonas into the sea. The second part containeth how jonas being cast into the sea was received into the belly of the whale. The third containeth the behaviour and doings of jonas in the whales belly.  
The fourth containeth the deliverance, and casting out of jonas from the belly of the whale. The first. The text sayeth those men feared wonderfully the Lord, and sacrificed unto him and made their vows.  
The ship men did these three things: they feared, they sacrificed, and vowed.  
After they perceived upon the execution of jonas the sea to leave his trouble, they neglected not the true religion which they learned in their trouble, but are better and more strengthened in the same, for they feared the Lord, and hohoured him only. Of these ship men let us learn constancy, and perseverance in the true knowledge of god: and when we be delivered out of danger, let us 〈◊〉 give ourselves to 〈◊〉 and folly of life, as naturally we be inclined and propen●● to do.  
Thus admonished Moses diligently the children. Deutro. vi. & viii that when they had received the aboundante benefits of the Lord, they should not in their saturity and abundance be unmindful of the Lord that brought them out of the land of Egypt, and the penury and scarcity of the desert.  
The thankfulness of these Mariners shallbe laid against us at the day of our examination for our unthankfulness: for God hath not only quieted the sea for us but also abundantly given us the use and commodity booeth of sea and land: and not only that for the rest and quietness of the body, but also he hath appeased the sea of great displeasure and damnation eternal by casting of his only beloved son Christ jesus upon the cross, to cease and appease their and displeasure between us and him: & yet we neither fere nor love him, but with continual hatred, & despite, contemn both him, & his holy word.   

¶ They do sacrifice.  
THey thought it not enough inwardly to honour the Lord, but did outward sacrifice, to proprotest and declare unto the world the good judgement, faith, & knowledge they had in the Lord. So should we do: not only know god and fear him inwardly, but also outewardly, with prayer thanks giving and other good works commanded by God to declare the same, as they did by their sacrifices before the coming of Christ into our flesh. The which were types, and significations of Christ to come, that could not take away the sin of the world as saint Paul sayeth: Hebru ten It is impossible that the blood of Calves should take away sin. Christ's sacrifice once offered for all, by that once satisfied for all sins. hebrews ix And where as is remission of sin, there needeth no more sacrifice. It is therefore an ungodly doctrine that in this time of the new Testament, teacheth any other sacrifice for sin, than the only death of christ.  
If question now be asked, is there then no Sacrifices now left to be done of Christian people? Yes truly, but none other than such as ought to be done without altars. And they be of three sorts. The first is the Sacrifices of thanks giving. Psalm li Amos the fourth, and fift. hebrews the thirteen. Oseas xiiii The second is benevolence, and liberality to the poor. Mich. vi.i. Corin. xvi.li. Corinthia. viii. and ix.  
The third kind of sacrifice is the mortifying of our own bodies, and to die from sin Rome. xii. Mat. xi. Luke. xiiii. If we study not daily to offer these sacrifices to God, we be no christian men.  
Seeing Christian men have none other sacrifices than these which may and ought to be done without Altars, there should among Christians be no Altars. And therefore it was not without the great wisdom and knowledge of God, that Christ, his apostles, & the primitive church, lacked Altars: for they knew that the use of altars was taken away. It were well then that it might please the magistrates to turn the altars into tables, according to the first institution of Christ, to take away the false persuasion of the people they have of sacrifices to be done upon the altars. For as long as the altars remain both the ignorant people, and the ignorant, and evil persuaded priest, will dream always of sacrifice. Therefore were it best that the Magistrates removed all the monuments and tokens of idolatry and superstition. Then should the true relegion of god the sooner take place.   

¶ They Vow.  
Tossed like they vowed to go to Jerusalem, there to manifest the mighty power of God to the people, and to give thanks unto the Lord according to the law and manner of Moses decrees. Lest we should err in the nature & condition of a vow, there be three things to be noted. To whom the vow is made, what is vowed, and who it is that maketh the vow.  
The vow should be made unto the Lord, as Isaiah the Prophet saith, Chapter xix they shall make their vows to the Lord. The thing vowed may not be contrary to any of the two tables within. Exod. xx. Deut. v. He that voweth must be such a one as is able to pay and satisfy his vow. So Saint Paul advised the younger widows to mary, perceiving how untuly and vehement the passions of young age was, that they were not apt to live sole, nor to keep their vow, if they should vow so to do.  
Now followeth the second member of the oration, how jonas being cast into the sea, was received of the whale: and it be ginneth the second chapter of the Prophet in this wise.  
But the Lord prepared a great fish that should deveur jonas. And jonas was in the fishes belly three days, and three nights.  
The text containeth two things. first that the fish prepared by the Lord, swallowed up jonas.  
The second, how long time jonas was in the fishes belie. The things to be noted in the first member, be also two in numbered. first is declared the wonderful pity, and mercy of God, that can and will help the afflict in the days of their afflictions. jonas thought none other but to die, and so did the Mariners: for they besought God not to require the innocentes blood at their hands. But the Lord that is ready to help as many as call upon him. Psalm. viii. and ix left not his penitent and afflicted servant jonas but preserved his life though it were with trouble. Thus will he do with all those that be the jonasses of this realm in case they repent, though they should be cast from all the honour, and offices they have: better it were to lose them with the favour of GOD, then to keep them with god's displeasure, as zacheus did. Lu. ix. jacob. Gen. xxviii.  
The means how God saveth the afflicted be unknown unto man, and man should not be curious to search to much for the knowledge of them, but commend them to God. For many times God useth those for life, that man judgeth should lead unto death. So was jonas saved by the devouting mouth of the whale, which seemed unto jonas reason rather a present means unto death. So used he the crib of Moses, And the wonderful passage of the children of Israel through the read sea. If we purge and cleanse our knowledge, religion, and manners, the lord will find means sufficyente to save us: which we may not appoint to ourselves but commend them to the providence of God. For by the same ways that we seek many times the favour of God, and our commodity, we find his displeasure, and our own destruction. As Saul did i Regum xu that sacriificed without the commandment of God, purchased the severe, and just ire of God. The Israelites that of good meaning and intention fasted, zacha vii and sought by that means gods good will, they found his displeasure. Cayp has sought by council Iho. xi. to have oppressed the procedings of Christ, and oppressed himself, & the whole state of the common wealth also. C●cero Rome, Demostenes Athens, each put their common wealth in danger, by their best advised counsel, for the preservation thereof. And so shall all the jonasses, extortioners, oppressors, deceivers, flatterers, and other of this Realm, come into extreme poverty by the same means they seek riches: for the curse of God can not suffer evil gotten goods, & possessions long to prosper.  
Now jonas sayeth that he was in the belie of the whale three days and three nights. Of this we learn that God helpeth not by and by the afflicted but exerciseth them in their troubles. first because he may the better humble than and bring than to a true knowledge of their faults, whose greatness is so big that it cannot be perceived where as the pain for it is easy and light. But the Lord would us the better to judge of the fault by the greatness of the pain, and therefore the Lord is said to explorate and try his in affliction as the gold is tried by the fire. Farther his mighty power is the better declared, where as he helpeth such as be plain desperate of all other remedies and helps.  
last of all this time of jonas being in the whales body, was a type and fygute of Christ's being in the heart of the earth three days & three mights. Mat. xxii.  
Now followeth it how this man behaved himself in the time of his trouble. When he perceived in the fishes belie some hope and sparkle of life, he fell unto prayer. But because prayer containeth in itself two things, the knowledge of the fault, and hope of forgiveness, I admonish all the jonasses of this realm that they acknowledge and leave of from their faults, and beg pardon for them, except they will die eternally. The bishops and the priests that hath either with false doctrine destroyed the church, either by negligence not builded it with the true word of God, let them acknowledge their faults, amend it, and ask remission betime if they will not die in their sin. The noble men and the layers that are secretly touched with the word of God, and their conscience condemneth them of wrongs, frauds, Injuries, and deceits let them not indurate and harden their hearts, but pray to the Lord to take from them pride, arrogancy blindness, and covetousness, lest they die in their sin, as Saul did. The people let them pray unto God for knowledge and patience, that they may know and suffer all things as true subjects ought to do. And that from hence forth they hate discord, dissension, treason, conspiracy, whoredom, adultery, idleness, hatred, envy, disdain, and such like as provoketh gods Ite, and leadeth to the destruction of a common wealth. But this prayer of jonas is so acceptable, it might be thought of some men, that the place where jonas prayed in should have bettered it, as the foolish opinion of the world is at this time: that judgeth the prayer said at the high altar to be better than that which is said in the Quire, that in the quere better than it that is said in the body of the church: that in the body of the church better than the prayer said in the field, or in a man's chamber. But our Prophet saith: the lord hath no respect to the place, but unto the heart & faith of him that prayeth: and that appeareth: for penitent jonas prayeth out of the whales velly, and miserable job upon the dung heap, Daniel in the Cave of the Lions, Hieremye in the clay pit, the thief upon the cross, saint Stephin under the stones. Wherefore the grace of God is to be prayed for in every place and every where as our necessity shall have need and wanteth solace. Although I commend the prayer made to God in the name of christ, to be like in every place, because that our necessity requireth help in every place: yet I do not condemn the public place of prayer where as god's word is preached, his holy sacraments used, and common prayer made unto God, but allow the same, and sorry, it is no more frequented and haunted: but this I would wish that the magistrates should put both the preacher, minister, & the people in one place and shut up the partition called the chancel, that separateth the congregation of Christ one from the other, as though the vele and partition of the temple in the old law, yet should remain in the church: where in dead all figures, and types, ended in christ. And in case this were done, it should not only express the dignity and grace of the new testament, but also cause the people the better to understand the things red there by the minister, and also provoke the minister to a more study of the things that he readeth, lest he should be found by the judgement of the congregation not worthy neither to read, nor to minister in the church: farther that such as would receive the holy communion of the precious body & blood of Christ, might both hear and see plainly what is done, as it was used in the primitive church, when as the abomination done upon altars was not known, nor the sacrifice of Christ's precious blood so conculcated and trodden under foot.  
The third thing in this prayer is to be noted (lest in the port itself we make shyppewracke, & offend God in praying) to whom we pray. Unto him that only seeth the cogitations of out heart, and can and will do all things for us accordingly, help at need, & punish in due season, which only god can do: & unto him should we direct, and make our prayer, after the examples of the Patryarckes, Prophets, & the apostles, who called always upon their God: for such as direct otherwise their prayers, they fail and err all the heavens wide. Against whom speaketh Esay. lxiii. jere. ii.xu. Each. xiiii. And the Lord is angry with his people as Isaiah sayeth, Chap. ix. because they turned not unto him that struck them, nor unto the God of armour. And in the Prophet Ose. Chap seven. They called not to me (sayeth the Lord) in their hearts. And in the same place a little after sayeth the Prophet: they be returned, but not unto the highest. So likewise are they no less to be blamed that divide their hearts part unto God, and part unto creatures: of whom speaketh Osee, in the x. Chapter. If these three things that jonas used in the whales belly, were used of the people that profess Christ'S name in our temples, blessed were we. But it is all to the contrary: we know not what prayer is, nor yet will take the pains to learn it, The more is the petye, and the more is God stirred to vengeance and punishment, and the more cruel shall the pain be when it is executed by God. As we know by the text, he prayed, so may we know by the same how he prayed, and what was the form and manner of his prayer. That is very requisite to be known, marked and borne away. The effect and sum thereof consisteth in three points. In two of the first verses he putteth forth briefly the abridgement & Epitome of his prayer. Then declareth he the greatness of his danger and jeopardy. Thirdly he setteth forth the pity, and mercy of God. The first part.  
From my troubles I have called upon the Lord, and he herd me: from the deepness of the deepest I cried, & thou heardest my voice.  
☞ Out of this first part we learn two doctrines: the one that we should not despair, nor clean cast of God in adversity. The other, that in adversity we should not fly, nor seek any forbidden, or unlawful means of help. And these two things observed jonas in this his trouble: and we should do the same, according to the commandment of God.  
Psalm. rcix. Call upon me in the day of thy troubles, and I shall hear thee, as he did at all times. Psal. xcix. And this cry of jonas to the Lord was rather the cry of his heart, than the noise or sound of his mouth, as Moses was. Exod. xiiii. and the good woman's. i. Samuel. i.  
The circumstances of true prayer observed, the Lord heareth this faithful prayer according to his promises. Whereof all idololatrical bishops and priests may learn, if they will forsake their idolatry, and call unto the Lord, mercy is ready for them. And if the lascivious, avaricious, or covetous gentleman, or lawyer will acknowledge his fault, and ask remission for it, it will be forgiven him. And so shall it be to the comen sort of people if they acknowledge their disobedience, rebellion, treason, pride, contempt of the superior powers, and ask mercy for it.  
The second part of his prayer containeth a description of his dangers that he was in, after this sort.  
Thou hast cast me down deep in the midst of the sea, and the flood compassed me about: yea all the waves & rolls of water went over me, I thought I had been cast away out of thy sight: but I will yet again look toward thy holy temple. The waters compassed me even to my very life: the deep lay about me, and the weeds were wrapped about my head. I went down to the bottom of the hills, & was barred in with earth for ever.  
It is the comen sort of all holy men, for the most part in the holy scripture, to make mention in their prayers of their dangers, & to amplify them, that their greatness may be the vetter marked & known: and this is done for three causes.  
The one, because with the numbering, and rehearsal of their great dangers, they may the more inflame themselves to ardent and earnest prayer. For the more a man feeleth his own grief, the more diligent he will be to seek a remedy. The other is to bring a man the more to a contempt & hatred of himself: for the greatness of the pain, declareth the enormity, and filthiness of the transgression, and sin.  
The third is to set forth the power and good will of God, that can, and will help in extreme and desperate evils, and save with sup●rabundaunt mercy where as he findeth iniquity and sin to abound. Romans .v. and so many times the slavery, and miserable state of the afflicted, setteth forth the majesty and rychenesse of God's mercy. Math. viii. ix. Ihon. iiii. ix.  
This man of God noted and knew the displeasure of God against sin: but our jonasses sleep quietly in both ears, and feeleth not the pain of sin. And this security & insensibleness under the wrath of God, cometh by the ignorancy that the whole world is lapte in almost, as touching the danger of their vocations.  
If the clergy, the bishops and pryestes, would think upon this pain annexed unto their vocation, if they do it not truly, faithfully, and as they be commanded of God: Sanguinem illorum de manu tua requiran. That is to say: I will requiere their blood at thy hand. Ezechiel. iii. xxxiii, they would serve the Lord, and use more diligence in their vocation than they do. If the Noble men would think upon this text: the Lord resisteth the proud, and this text Esay. v: woe be unto you that join house to house, and field to field. etc. and the layers and judges that is written Proverb. xvii. and Math. xxiii, they would not sleep in great rest, nor use the place they be in with such partiality and false head as they do: in case the common people would think upon the iii of Gene. where as labour is commanded, and also i Thess. iiii. two. Tess. iii. they would not forsake labour, and seek weapon and strength to turn and altar the state and order that God hath appointed upon the earth. But this I say to every man of each of those degrees mencionated of, the less they feel the danger of eternal damnation, the nearer they be unto eternal pain, and have already one foot in hell, which shall never come again, but the hole body and soul shall follow except they repent: for no man is farther from heaven, than he that feareth not hell: Nor no man farther from grace, than he that feeleth not the danger of sin, as we see no man in more dangerous disease, than he that knoweth not himself to be lick, as those men be that are fallen into frenzy, and madness. Let us learn with jonas to know in what danger we be.  
Yet is there an other thing to be noted in jonas words, where as he sayeth: thou haste cast me down. Of these words should those that be damned by the Magistrates, acknowledge that it is not the Magistrate that putteth them to execution, but God whose ministers they be, and aught to save such as god's word saveth, and damn those that gods words damneth. It is God that sendeth to hell, that hangeth for transgression upon the Gallows. As jonas knew in this his prayer. He accused not the mariners that cast him into the sea, but confessed the execution of the evil to be from God.  
Let therefore from henceforth the Bishop and person that is deprived of their vocatyons for their misbehaveour, & false or negligent preaching in them, say: the Lord hath cast me down. So let the Noble men and the layers say whenn their ravin, covetousness, fraud and deceit crieth vengeance before God till they be displaced: the Lord hath cast me down. And the same let the trayterousse subject, the thyeffe, the murderer, and idle man say: the Lord brought me to the gallows: The Lord would I should trouble the common wealth no longer.  
And I do here appeal & burden every subjects conscience of this realm of England. first those that have the doings, receivinge, occupyings, and custody, oversight, rule, and office of the kings majesties goods or lands. Then their conscience to whom the king and his counsel hath commended the teaching and instruction of his people in the knowledge and fear both of God and man: finally I apele all the consciences of the subjects of this realm which me riteth some for deceit, falsehood, and deceiving of the king, loss both of body and goods some for preaching erroneous, seditious, and false doctrine, or for neclectinge the preaching of the true doctrine, deserve most cruel punishment. Some for false judgement merit the loss of their lives. The rest for rebellion, sedition, and treason, deserve the sword and the gallows, whether in suffering the pain appointed for such transgression they can from their hearts say: this suffer I worthily, & will the vengeance of God, because I have sinned against him, & the law of my communwealth. No no the Lord knoweth: every man extenuateth, yea excuseth all things done against God & his order. But I will say thee (the thief and robber of the king and of the common wealth) to be king, and the king thy office & receiver: wouldest thou thy office should deceive thee? Or thou traitorous & false subject if thou were king & the king thy subject, wouldest thou be contented that thy subject should conspire and imagine how to pluck the out of thy realm? What if mi Lord Bishop and master person were kings, trowye their Majesties would be contented that their bishops and priests should whyster a tale of treason and sedition in aurycul●r confession or other pryveye conventicles to their subjects?  
Speak all ye that be feigned kings, and speak of your consciences, I dare say ye would not be thus handled. Wht then do ye handle an other so● remember ye not in this law of nature. Quod tibi non vis fieri alieni ne facias. That is to say: do not to an other, that thou wouldest not an other should do unto the. amend therefore every man, and be true and faithful unto the realm, to the king and laws of him & his realm. And for the love of God ye noble men, Gentlemen, justices, and layers, the wholesome laws of the realm, that statutes, and commissions that hath been made by the king and the counsel for the preservation of the common wealth, and the help of the poor, which be both afflicted with your insatiable and never contented covetousness. Let them be faithfully executed, and uprightly interpretated, according to the mind and meaning of those that made them. For the evil construing, and sinister taking of good laws, and godly, meaning of godly magistrates, doth not only afflict the poor of this realm, but will sure at length cast the whole realm under the water. It cometh now into my mind a practice of evil taking the governors word & commandment, how perilous, & dangerous thing it is. I was once in the race of Britain with a fore wind, and contrary flood, the seas in that place going both hollow, and that by reason of a multitude of Rocks in the same place. The master of the ship to conduit her the better, sat upon the main yard to see the seas aforehand, and cried to him that stirred the stern always, upon which side he should stir the ship, to break best the danger of the sea. The wind blowing high, where as the master cried a lard board, he that stirred mystoke it, and stirred a stare board, and the once mistaking of the master's law, had almost cast us under the water. Then thought I, it is not without cause that wisemen compare a common wealth to a ship, for one thing loseth and saveth them both.  
For in case the master's officer in the ship obey not his law, the ship will of force drown. So shall this comen wealth, & every other that when the king and his council shall make laws to help, & save the poor, such as stir the hinder part of the ship behind the kings back, follow not that he is bid to do, but that, that he lysteth himself, and his own private commodity to do, And thus putteth both the ship, the master, and all the mariners in danger of drowning. Amend therefore every man betime: If ye do not, the Lord at length will cast ye our from all ye have, to the destruction of you and yours.  
But of one thing I pray you all that be true, and faithful subjects and friends unto the kingdom, and the kings majesty, that ye will not im●pute, nor burden the kings majesty, nor his council with the oppression, extortion, theft, injuries, deceits, falseheades, defraudes, cautels, violences, and other wrongs that those thieves and destroyers use towards you and the comen wealth: if their using might come to their knowledge, I doubt not but that your wrongs should be redressed by them. And this I know myself vi experience in weighty matters, the kings majesties council hath not only heard, but given accordingly sentence with the truth, and used me rather like fathers, then like judges in such matters: if they had taken things spoken by me honestly, evil construed by mine accusers, there could have followed no less than my great undoing, and hindrance to all my labours and pains in the vinyeard of the Lord. Therefore pray to him that all good laws may be justly executed, and all other amended, which God grant.  
There is one word more in the text which must not be neglected, where jonas sayeth he shall see again the holy temple of the Lord. In the which words, note two things. The one, how that in the most obscure and dark troubles of adversity, God suffereth some spark of consolation to shine.  
The other, to what end a man being in trouble, should desire to be delivered: to extol, and praise for ever the name of the Lord, Esay thirty and eight. But how this end of deliverance is practised in our days, the Lord knoweth. We use not to desire the Lord to be delivered to glorify and laud his holy name as this jonas did, and david Psal. fifty and one, an hundred & xviii But from sickness and adversity we turn ourself to all ungodliness, and liberty of life. And where we were evil before trouble and sickness, we be worse after. Therefore when God hath wasted one rod upon us in punishment, he beginneth to make another more sharper than the first. And even as the fall again into a disease, before the first be quite passed and overcome, bringeth the more danger unto the patient: even so the relapse, and fall again into the displeasure and judgement of God, not only doubleth the grief and pain of the punishment, but also endaungereth the afflicted person with the horror and damnation of hell fire: for every relapse agravateth the pain for sin. After this followeth the third part of jonas prayer, in the which is contained a commendation of god's mercy.  
But thou, O Lord my God, hast brought my life again out or corruption. when my soul fainted within me, I thought upon the Lord & mi prayer came in unto thee, even into thy holy temple.  
In these verses is declared both the power of God, and the truth of God. His power that saved his life, where was no likelihood but of death, yea death itself. For he it is alone that bringeth to hell, & saveth from thence. i Sam. i. His truth is declared that where as he saith: call upon me in the days of thy trouble, and I will hear the. Psalm nienty and nine. here he performeth it in this afflicted jonas: of whom we should learn both to fear his threatening justice, and to trust unto his promised mercy, for he can do both. punish the evil that will not repent: and save the afflicted that fleeth unto his mercy.  
They that hold of vain vanities, will forsake his mercy.  
The people of God have a custom in their prayers, as they behold the true and saving health of the living God, so of the contrary part to consider the false and deceit full help of the false gods, as David doth many times, and here also our jonas. So do the true Christians at this day in beholding the mercy of God in Christ: they behold and wonder at the fond and false hope, help, and trust that men put in vanity, error, and for bodden help of the Mass, water, bread, salt, bow, candle, pardons and such like. And this note Christian Reader, that the Prophet calleth false and vain religion, vanity: so judge thou of every religion that is not contained within the word of God, to be nothing else then vanity, from whence soever it cometh: though the world would bear the in hand it were as true as the Gospel. But ask the true judge the word of God, and it will showeth it is superstition, beggary, and treachery unto the soul. And those do lose the benevolence and mercy that God hath promised in christ to as many as seek him in truth, and in verity. Out of this text ye see the doctrine of christ true, that is written Mat. vi. no man cāseru● two masters, the true religion of God, & the superstition of man. Nor he can be saved that trusteth in christ hanged upon the Cross and Christ offered in the Mass: for the one is contrary plain unto the other. Therefore jonas confesseth what he will do: follow the one & forsake the other, as the text of his oration sayeth. But I will do the sacrifice with the voice of thanks giving, & will pai that I have vowed.  
Here jonas eftsoon telleth what he will do being delivered from his trouble. He will extol, magnify, and set forth the goodness of God.  
Then he will perform his vow made, that is to say: live obedyentlye unto the commandment of god. The same must we do, and not use health and quietness as an occasion to sin, liberty, & filthiness of life. jonas also amendeth the foolish opinion of the jews that trusted to have obtained remission of their sins by the offering up of the calves & other brute beasts. But jonas declareth that the Lord delighteth in no sacrifice that man can do, favinge in the sacrifice of thanksgiving. For only christ is the sacrifice propycyatorye, and he that alone meriteth before god the remission of sin. If then in the time of the shadow, jonas knew the Lord to accept the sacrifice of the heart and mouth, that was endued with faith, above the sacrifice of the bloody calves, how much more now of us will he do the same above the idololatrical sacrifice of the Mass? jonas well trusting of god's mercy and promises, showeth a reason wherefore he will laud and praise the Lord when he cometh out of trouble: and sayeth.  
For salvation cometh of the Lord.  
As though he had said: man can give health of body or soul except God, as David saith almost in every Psalm, & Esa. xliii. xliiii. If this doctrine were well printed into our heads, we would not god astray to every strange God and superstition of man, as the world doth now adays more like Heathens, than Christians. Farther, we would the better sustain and endure adversity saying it can neither good nor come, without the provision of God. Gracious king and my lords of the council, remember this doctrine of jonas, and then ye need not to fear to reform this Church of England unto the primative state, and apostolical doctrine. Let the devil with all his ministers do what they will: if the judges remembered this doctrine, they would not fear to punish evil doers. If the people knew this doctrine, they would not take Armour and weapon against the Magistrates, but seek help from God. Before all men, let the preacher comfort himself with this word, for he is in danger of most displeasure, if he preach not truly. Also let the persecutors of God's word, take heed of this doctrine: for in the Lord shallbe their health, let them persecute what & how they will: though they burn, the Lord will quench: If they kill, the lord will make alive: if they curse, the Lord will bless: if they damn to hell, the Lord will save in heaven. Blessed is than the man that trusteth in the Lord. Now followeth the conclusion of the chapter. And the lord spoke unto the fish, & it cast out jonas again upon the dry land.  
Here ye may see the effect of a godly & earnest prayer, that it obtaineth deliverance from the danger.  
Of this in the hole we learn that there is none so great danger, but that we may escape, if with penytence we return unto the Lord, and ask him mercy. As many jonasses therefore as be in this realm, that hath, & doth, or falsli use, or negligently contemn their vocation, let them acknowledge their offence and beg pardon, or else doubtless where penitent jonas was cast a dry land, they shall remain for ever in the pains of hell, as Saul doth. Let them see therefore that be bishops and priests, in what danger they be that neglect or abuse their vocation: if they amend, health cometh, as unto this miserable and penitent man. This I speak to the noble men and to the layers, & also to the comen people: I pray God all jonasses of this realm, thus repent. Incase all do not, yet that some follow this godly man, that they may be saved as he is. So be it.    

¶ The fift Sermon upon jonas, made by john Hoper.  

¶ The Preface.  
THere is no man that hath any respect or care at all of his health, that would not gladly his faith, knowledge, and faults should be approved and well taken of God. For he knoweth all labours & pains to be in vain, and lost, that are not commended by him. Yet in this behalf men grievously offend and go out of the way, when the thing that god most esteemeth, is of our parts most neglected, and the thing that god hateth and is displeased withal, we most diligently do and exercise ourselves in. Men be brought to this ignorancy and contempt of god, and his word, that they judge every thing done of a good in tention, and well meaning, should please the Lord. From whence sprung this infinite, dangerous, and superstitious number of sacrifices, and other servings of god. But what thing after the tight judgement of the scripture chiefly pleaseth God? Obedience: that is to say, when every man in his state & his vocation doth the thing he is commanded to do. As it is written i Sa. xiii. I desire obedience & not sacrifice. Let noman therefore think he can do any thing acceptable unto the lord if he neglect the works necessary appointed unto his vocation. Here may princes take heed they go not about with liberality to make other men good for them, learned for them, virtuous for them, wise for them, and they themselves neglect study, prayer, pains, & labour, but to know and do all things themselves that is required to a princely office, by the express word of God. Study, wisdom, knowledge, and exercise is required in the prince himself. Let the bishops and priests beware they go not about to please God with Mass, Dirige, Pardons, Rites, and ceremonies invented by men. But let them do the works of their vocation, gravely study, diligently and truly preach the word of God, Christianely minister the sacraments, & severely use discipline and correction of indurate men's faults. So let the counceloure see what equity bindeth him to do, the honour of god, the obedience unto his prince, and the love of his country, and so judge and council for the glory of God, and wealth of the realm, and not for his own affection or profit: and think that the person, bishop or priest is able to sing or sai the remission or pardon for the neglecting of his duty, but he must do the works thereof himself. The common sort of people, let them learn to know and obey both god and man, and not trust to the pardon and remission of their ignorancy and disobedient treason and sedition, at the Persons or Uycars hand, but they must know and fear both God and gods magistrate themselves.  
How feyre and religious, good, and Godly, so ever the good intention of man appear and show itself to men, it is plain iniquity before God, as ye may see by Saul: that though God would be pleased with the well meant fat sacrifice of king Agag. i. Samu. xiii. And also that he fought with the heathen before samuel's coming i Sam. xv. he was not only rebuked grievously for his fault, but disherited also of his kingdom for ever. I dare pronounce that all these mischiefs & troubles that hap in this ship & common wealth of England, spring out of this fountain.  
No man laboureth to do the works that God hath appointed to his vocation. And an example hereof we have seen in jonas, whose disobedience and want of doing his vocation, moved the winds in the air, the waters of the sea, so that it had like to have drowned himself, the ship, and as many as were within board. And saying there is none of us but is culpable from the highest to the lowest in neglecting the works of out vocation, and thereby inobedient to the good will and commandment of God, let us repent, and return to a better mind. He that erreth shall not perish, if being admonished he return home again. Eze. xviii. Mat. xi. Io. x. Let this glass & mirror of jonas suffice us to behold an other man's evil in, before we feel the like our selves: we have seen the disobedience of jonas, and the pain thereof, we have seen his amendment and pensiveness, & the fruit thereof, his deliverance and salvation.  
Let us also now see how much he hath profited, & learned in God's school under the rod of adversity, and let us learn to do the same. But before we come to the obedience that this man learned in adversity, we will pray unto God.  
WE be come so far, as the text hath made mention of the restitution of jonas in life upon the dry ground. And now followeth his second legation & embassage to Ninive. But for the better understanding of all things that follow, I will divide the chapter into his parts, which ar. iiii.  
The first containeth the commandment of god to jonas. The second, jonas obedience. The third, the repentance of the Ninivites. The fourth, the mercy and compassion of God towards the penitent & sorrowful Ninivites.   

The first part.  
The word of God came the second time to jonas after this sort: Rise, go to Ninive that great city and preach in it the preaching that I have spoken unto the of.  
That jonas goeth not to the city to preach of his own head, but tarrieth to be called unto it by God, we learn no man should wish, or desire for any office or vocation to a private commodity, and his own lucre, but to tarry till God call him to it, chiefly the office of a bishop or preacher.  
For that office hath so many difficulties, labours, & dangers, that in case the man that is in it, be not well persuaded the he came to it by the calling of god, he shall never be able to endure the troubles annexed to the vocation: as the perfect man's tidyousnes and weariness therein declareth. jere. xx. who decreed with himself to have preached no more, because of the malice of the people, and for the contempt that followed him in doing of his vocation. Even so is the office of a good counsellor & good magistrate that in case he look not to come to his dignity and honour for ambition, pride, and private lucre, but cometh when he is called of God, he shall find so many labours & unquietness in his vocation, that doubtless were it not for God, he could be glad to leave it to an other man. For in case the magistrate do any thing contrary unto God, doubtless he shall fall into two evils, first into God's displeasure, & then the thing he doth shall never prosper, as it is to be scene by the Israelites that warred before they were commanded by God. Num. xiiii. Let noman therefore run into an office before the time god call him, neither buy himself into the office as is now adays commonly used: for I know surely he that buyeth will sell, & never do God, the king, neither the subjects good service, but dishonour the first, and rob the other.  
That jonas is bid to rise and go to Ninive, in that is declared, that of all things in every vocation, idleness & sloth must be chiefly avoided, and labours exercised: the which if we leave undone (being works annexed with our vocation) we declare ourselves unmeet for the room and vocation we be appointed unto. Incase any man had a servant appointed to dreasse his meat in the kitchen, or to keep his horse in the stable, & yet would neglect the labours & pains that the offices ordinarily and of duty required, who gladly would be contented with such a servant, or desire he should be preferred to any office in his house? Therefore commandeth S. Paul that he that will not labour, should not eat. i. tes. iiii.  
The third doctrine of this first part declared for asmuch as it behoveth every man, to avoid idleness in his vocation, It might be demanded what should a man do to satisfy his vocation. It is told jonas in this place. Preach sayeth the text. He saith not: take the regiment and governance of the common wealth, but preach. Of these words we learn that every man is bound to do the works of the vocation he beareth the name of: and not to meddle with other men's labours. It is not the office of the bishop to play the king and Lord, nor the kings part to play the bishop. For the kings office is enough for a king, and the bishops office enough for a Bishop, let them do the best they can, and study each of them in their office. But let the king take heed he be able to judge whether the Bishop do true service to God in his vocation by the word of God, and let the Bishop do the same, take heed whether the king or council would command him to do any thing contrary to the works of his vocation, which is to preach gods word: in case he do, with knowledge and soberness to admonish him, and to bring him to a better mind. If thou be a judge, remember thy name, and do the works of right judgement. If a justice, do according to thy name: if a merchant, buy and sell truly: if any other subject, do according to the name thou bearest, as our subjects of England of late did never awhyt. For master person, & an old wife taught them to forget the duties of true and godly subjects, and would have made them all kings, but the Lord cast them in to the sea. This duty of each man is handsomely set forth by terteyne pictures in the town house at basil in this verse. In supplex ora, tu regna, tuque labora There be three images, the one of the Pope, the other of the Emperor, the third of a plough man, and the verse teacheth all three their duties. He biddeth the Pope pray, the Emperor to reign, and the plougheman to labour. Let therefore all Bishops & priests know their office is to preach & pray. This I say, God to record, of no hatred but of love, for I am afraid of gods threatenings & vengeance toward them, if they amend not. For God sayeth he will require the blood of the people at the bishops hand. Eze. iii. xxxiii. And Paul sayeth: woe be unto me if I preach not i Cor. ix.  
Here might the Bishop or the person peradventure partly excuse themselves and say: I know my fault, and would gladly amend it if I could, but I am so old I can not preach, nor never used miselfe there unto. I would advise him then to follow the doings of Ualerius the bishop of Hipponensis, that in his old and latter days perceiving his age could not satisfy the labours dew unto his vocation, associated to himself a coumpanion and coadjutor Saint Augustine, as he testifieth Epist. cxlviii. In the beginning of that Epistle thus he writeth. Before all things I would your godly prudence should think in this our time nothing to be more acceptable, facile, or more desired of men than the office of a Bishop, priest, or decon, if their office be slightly & slenderly used, but with God no thing is more damnable, miserable, or sorrowful. The same knew Samuel: for in his age he instituted his sons to help and ease the intollerancye and importance of his offices so I would every Bishop and person that for age or lack of learning cannot do his office, should institute and take unto him some wise and learned preacher to help him, and not a singer as now is used. If this counsel and doings of the godly men rehearsed before like them not, let them devise some other like, and all is one to me, so they exchue the Ire of God. For doubtless it is horrible to fall in this part, into the hands of God. For what shall it avail them to win all the world, and lose their own souls? I would likewise pray & admonish the Magistrates to see the schools better maintained: for the lack of them shall bring blindness into this church of England again. And such as be the patroness and givers of benefices, let them take heed they give and bestow them upon worthy men, and sell them not to Asses and blind block headed fellows: For if they bestow their benefices for lucre or affection, to such as can not or will not feed with the word of God, the people of his cure, the patron shall die eternally for it as well as his blind and naughty curate, person, or vicar. The forth doctrine of this first part is very necessary: for when the Bishops and priests hear their office is to preach, then think they: but what we preach it is no matter: it lieth in our arbitrement & pleasure. Nay sayeth the text. Preach that I bid thee: and so saith Saint Peter i Pet. iiii. Math. xxviii.  
In this vocation of preaching, the preacher should so use himself as he might say all ways: my doctrine is not my doctrine, but his that hath send me. For it is god's word and his law that turneth the hearts of people to repentance. Psal. nineteen. cxix. For the word of God written is as perfect as God himself: and is in dead able to make a man perfect in all things ii Timo. iii. Wherefore it needeth not that blasphemous and stinking help of the Bishop of Rome, that durst say the law of God is not of itself, but by his interpretation, wholesome and sufficient. But by this means he got authority over the scripture to bury it, and to stablish what he would were it never so devilish, and heretical. Therefore let such as be of God do as they have in commission from him, and not as they please themselves: for if they do, they be of the devil and not of christ.   

The obedience of jonas.  
Then jonas arose and went to Ninive at the commandment of the Lord.  
jonas now being an obedient servant, looketh no more for a ship to fly, but goeth the next way whether he is commanded, though the journey was painful and dangerous to the flesh. But the Cross of trouble is not unprofitable to the christians, it mortifieth the flesh, so that in the afflicted dwelleth the spirit of God, it excersiseth the faith and proveth obedience. As David saith: well it is with me that thou hast chastened me Lord, that I may learn thy commandments. Both good & bad are afflicted in this world: but the good thereby is amended, and the evil is appaired, & so they perish in their trouble. David was amended herewith. two. Regum. xii. xxiiii. So was Ezechias, esa. xxxviii. So was Daniel. Dani. ix. These & like unto them be chastened in the world, because they should not be dampened with the world. The evil with affliction be not amended, but indurated & hardened through their own malice & obstynacie as Saul. and Pharaoh. And the pains & torments here, be the beginning of the pains eternal. This diversity and contrary effect of persecution godly, setteth forth the holy prophet David, Psa. lxxv. wonderful godly. The which Psalm I would all Byshopppes should read, that knoweth the truth, & yet will take no pains to set it forth, but live idle: & such as have no living to set it forth, or of malice whister, and secretly hindereth the setting forth of it, for doubtless at length, they shall not only drink of the wine of adversity, but be compelled to drink drags and all. So shall all these ravening, and covetous noble men that with injuries and wrongs now afflict the poor, at length they shallbe most afflicted them selves: so shall the avaricyous judge, the Covetous merchant, and the traitorous and seditious subject. But I read you be wise in time, and as ye have followed this rebel jonas in evil, so follow him in the good and amend: if not, the kings majesty must cast you in to the sea.  
The obedience of jonas is set forth and commended with many circumstances, and should therefore the better be noted. first, because he went the next way to Ninive, and hired none other, nor substituted his suffragan, nor went not into Samaria to ask council at his friends what was best to do, but went straight way himself. The second circumstance is worthy annotation, that he did all things as the Lord bade him. Wherein we are taught to be diligent, we see all our doings, acts, and obedience to be according, and as the word of God biddeth. There is put in, as though it were by a parentesis, the description of Ninive.  
And Ninive was a great city to the Lord of three days journey.  
This dyscryption setteth forth the obedience of jonas, that diligently preached the rough the hole city the pleasure of God, that it should be destroyed within xl days.  
The city is called great unto God, that is to say every great city, as the cedar of God, the mount of God. etc. Or else it is called the city of God, for the wonderful respect and pity that the Lord had in the saving of it. Whether the city were three days journye about, or else three days space to vysytte all the streets thereof, it is not agreed yet upon among all writers: but this we know it was a notable city, and among all cities in the east of most famous report.  
Now it followeth what jonas did after he entrede into the city.  
When jonas had entered the city one days iournye, he cried and saved: within this xl. days Ninive shall be destroyed.  
Of this text we learn that jonas lived not idle after he came to the place whether he was sent by God, but that he walked abroad and cried.  
So should every man that is called to the office of a Bishop or pastor: it is not enough he go to his diocese or parsonage, but that he must walk abroad there and cry out the commandement of the Lord. Or else they be with all their titel, glory, pomp and name, doom dogs, subject unto the vengeance and plague of God. And this is the mark thoushuldest know a bishop, and priest by: by his tongue that soundeth the word of the Lord, and not by his cap or outward vesture. So should the judge go abroad in his country, and speak and declare every where justice. So should the provost, heads of Colleges, masters of schools, go and teach the thing appertaineth to their place and vocation.  
The text maketh mention of the sum and principal state of his sermon, that is, that the city should be destroyed within xl days, and that spoke he simple and plainly without condition or gloze. Yet may we easily gather of the long time of x●. days, that was given unto it, that it was reversed unto penance and amendment of life. And god would rather at this time fray them to make them amend, then to punish them, and lose them for ever: and would pierce thus their minds and bring them to a knowledge of their sins. And as subversion & destruction was threatened unto this Ninive, so is it to this hole realm: for there is among us as great, and as many sins (God give grace there be no greater, nor no more) as were among them. We must then amend or else we shall perish everichone. Luke xiii but what time the Lord knoweth, & not I Now it followeth how the preaching of jonas was accepted.  
And the people of Ninive believed God, & preclaymed fasting, and arrayed them selves in sack cloth, as well the great as the small of them.  
Out of this text is first to be noted how that the Ninivites resisted not the preaching of jonas, when they had yet if they would have excused their evil, many refuges & pretexts. There obedience to the word of god condemneth both the jews & us of obstynacie, & malice. i. They might have pretended this jonas is but one man, therefore not to be credited. two. He is a stranger & speaketh it of hatred unto us, & of affection towards his own country iii He is of a contrary religion to ours, & would deceive as from our father's faith. iiii. He is no king but a man that seemeth to have little wit and less experience. v. He is one contemned of his own country men and can not be heard of them, and should we credit his words? vi. He is a naughty liver an● one that God hateth and hath punished, and should we pass of his sayings? But they remembered their own faults, at the preaching of one day they amended, they never looked for miracle: They pretended not the antiquity and auncientnes of their city, that had stood almost from the time of the flood Gen. x. They that heard him, never desired their amendment, until such time as the king, the priests and the other elders of the City, had agreed whether jonas doctrine were true or not. Of this facility & quickness of belief in the Ninivites, we may see that sooner believeth the very infidels the word of god, than such as beareth the name of God, and be brought up in superstition. And that I think were easy to be seen, if experience should be taken to preach at Babylon or Constantinople, he should rather convert those cities, than Rome. Farther their promptness condemneth our obstinacy and hardness of heart, that daily hear the word of god preached, and yet nothing the better, nor nearer to salvation. It followeth what the Ninivites do when they be converted.  
first they believe in the Lord, second they fast. A man ignorant of God, offendeth two manner of ways, in body and in soul, and both these offences must be amended, if we will be reconciled unto god. By faith the mind is reconciled unto god, and by abstinence the body is kept in subjection, and the wantonness of concupiscence kept in obedience. But in this our miserable and cursed time of God (for sin) is great question, and controversy moved, not only concerning faith, but also fasting: of which two things I judge it meet somewhat to be spoken of. As touching faith it is not an opinion and knowledge only, but a vehement, earnest, and certain persuasion of God's promises in Christ: and out of this faith springeth all Godliness and virtuous works: and what soever springeth not hereof, is sin.  
And this faith the almighty god confirmeth in his true and virtuous people two manner of ways: Inwardly & outwardly. inwardly by the holy ghost, who testifieth by his spirit with our spirit, that we be the children of God. Outwardly by preaching of gods word, and ministration of the sacraments. The preaching contain the innumerable benefits and promises of God made in the new testament and the old, unto us in Christ, who is the seed that should and doth tread and break the head of the serpent. Gene. iii. Io. iii.  
The Sacraments be as visible words, offered unto the Eyes and other Senses, as the sweet sound of the word to the ear, and the holy ghost to the heart. The numbered of these sacraments in the public ministery of the church, be two. One of baptism and the other of the lords supper, and both these teach and confirm none other thing then that the mercy of God saveth the faithful and believers.  
Therefore is the bread in the holy supper called the body of Christ, and the wine the blood of Christ, because they be sacraments and seals of gods promises in Christ. This plain & simple doctrine of the sacraments were sufficient, if fraud, guile, treason, heresy, superstition, papistry, ignorancy, arrogancy, misery, and the malice of men would suffer it. But these jewels afore rehearsed, have called into question and controversy, whether carnally, corporally, and really, the precious body of Christ be present, and how the communion and sacrament of his body should be ministered and used. For the resolution, & answering unto the which questions, I will sincerlye and plainly show my mind, according to the word of God.   

¶ Of the presence of Christ's body in the sacrament.  
I Will not in this question say asmuch as I would or could, because of late days in this place it was godly and learnedly touched. But yet somewhat must I say because the ignorance of it, bringeth idolatry: Idololatry bringeth eternal damnation, eternal damnation cometh not only to the ignorant, but also unto him that should in his vocation, remove (or do his good will to remove) the ygnorauncie. I am appointed to remove ygnorauncye: thus therefore I pray you hear how ye may remove it. I will keep this order. first I will show by many arguments that there is no corporal presence of Christ's body in the sacrament. Then will I answer to the arguments of the adversaries that would have it here.  


The first argument.  
THis I take of the name of Christ's body, which is like unto ours in all things except sin. Heb. two. Esa. liii. And in case it were not in all things like unto ours (except sin, and immortality) saint Paul's Argument would prove nothing. i Cor. xv. But our bodies be one to each one, measured certainly with quantity and quality, and occupy at one time, one place: therefore so doth, and ever hath done Christ's body. And thus would Paul prove our resurrection because our bodies be as Christ's is that is risen, except sin and immortality. After that they sat Christ hath now a glorified body, & so we have not, it maketh nothing for their purpose: for when Christ made his supper, & instituted the sacrament of his death, he was a mortal and passable man, subject unto the tyranny and violence of his adversaries. Yea after his immortality, he showed manifest tokens and arguments of his pure, true and sensible humanity. Io. xxi. i Io. i. For the apostles fingers touched him. Farther saint Paul saith, he shall. Phil. iii. that Christ shall make our bodies like unto his glorious body. Therefore they do destroy the true and very humanity of Christ's body, that say his body is in many places at one time, which robbeth his body of all the qualities, quantities, and properties of a true body. For the scripture of god confesseth that Christ's body is but in one place. And many of the Pope's Canon's confirm the same. Thus it is written.  
De consecrat. Distinct two prima quidem. Donec seculum finiatur, sursum dominus est: Sed tame hic nobiscum est viritas domini. Corpus enim in quo resurrexit in uno loco esse oportet, veritas autem eius ubique diffusa est.  
That is to say: Till the world be ended, the lord is above: but notwithstanding his truth is here with us. The body, in which he rysse, must be in one place, & his verity is dispersed every where.   

The second reason.  
THis is taken out of the nature & condition of a sacrament, which is this, that the thing that is remembered by the sacrament be itself absent, and yet the signs or sacraments take the name & nomination of the thing represented & signified by the signs, for a declaration of the thing that is done with the signs.  
So is it in all the sacraments of the old testament & the new: therefore also in this sacrament. The thing itself in this sacrament, that is to wit, the precious body of Christ broken, & his innocent blood shed, be absent: yet be the bread & the wine called the body broken, and the blood shedding, according to the nature of a sacrament, to setforth the better the thing done and signified by the sacrament. There is done in the sacrament the memory and remembrance of Christ's death, which was done on the Cross, when his precious body and blood was rend and torn, shed and poured out for our sins.  
With this agreeth the mind of S. Augustine. Ad Bonifacium. Epist. xxiii. Sienum sacramenta quandam similitudinem earum rerum quarum sacramenta sunt, non haberent, ommno sacramenta non essent▪ That is to say: if Sacraments had not some proportion and likeness of the things whereof they be sacraments, they were no sacraments at al. And thus rather of the similitude and signification of the thing they represent & signify, they take the name, and not that in deed they be as they be named.  
So after this manner is the sacrament of Christ's body called Christ's body: and the sacraments of Christ's blood, called Christ's blood: and the sacrament of faith is called faith. As Saint Augustine learnedly, and godly sayeth in the same argument. Accedat verbum ad elementum, ut fit sacramentum, non ait tollat elementum, ut fit sacramentum. That is to say: let the word come unto the Element and then is made the Sacrament. He sayeth not let the word channge, or transubstanciate the Element (that is to say the substance and matter of the sacrament) and then is made the sacrament.   

The third reason.  
IF he were here in the sacrament bodily, and corporally he should every day suffer and shed his precious blood. For the scripture saith: this is my body that is broken for you, and my blood that is shed for you. Luke. xxii. i Cor. xi. but this is not true, that he daily suffereth pain and passion. Rom. vi. no more is it true that he is in the sacrament bodily: for heaven keepeth him till the last day. Act. iii. Neither yet is the bread after consecration his very body, i. Cor. xi. nor the wine his blood. Math. xxvi. But the bread remaineth still bread, & the wine still wine after the word spoken, as they were before concerning their substance, but the use of them be changed.   

The fourth reason.  
THe scripture maketh no mention but of one ascension, and of two commynges, one paste, and the other we look for in the end of the world at the latter judgement.  
If their doctrine were true, there should be infinite ascensions and infinite descensions. Farther they cannot tell themselves what is become of the body they feign to have in the sacrament, when the accidents and qualities corrupt and be consumed.  
Their gloze upon the Canone. Tribus gradibus, ait avolare in Celum. that is to say: it flieth into heaven, but we say he was there before. They dare not say it corrupteth, nor that it is turned into the substance of our bodies and souls: what is there then become of this body?   

The fifth reason.  
GOd had made by this mean his church in danger and subject unto idolatry. For there be many chances and cases happen that may let the Priest to consecrate, and then should the people worship an Idol for lack of the presence of Christ's body.  
These dangers may chance three manner of ways: in the priest, in the words, and in the matter.  
The priest if he be not lawfully consecrated, if he be an heretic, one excommunicated, or a simoniache, he consecrateth not. Magister sententiarum. Lib. iiii. dist. xiii. See the gloze De consecra. dist. two. cap. Quid sit sanguis. In the words of consecration, there is no less danger and doubt. first many of their writers be ignorant with what words Christ consecrated. johannes Duns, and Pope Innocent the third libro de officio Miss. part iii cap. vi. xiiii. Do say the consecration to be comprehended in this word, Benedixt.  
Comesta doubteth the gloze upon this Canon: Vtrum sub figura, where as the glossator interpreteth these words in the Canone of the Mass (jube hec perferri) that is to say: Command these things to be carried. As though they were the words of consecration. The which opinion, the Master of the sentence seemeth to favour in the place afore named. If an heretic, saith he, would take upon him to usurp this mystery, would God send an angel from heaven to consecrate his oblation? But how so ever they agree upon the words of consecration, there is yet an other rule in their mass books, that the words must be perfectly pronounced, or else they do nothing. How should this be known when they speak them in silence? Well, grant they would cry or sing them out, yet so might they else be vain, for there is also required the intention of him that will consecrated. The matter must be such bread & such wine as the gloze speaketh of. de conse. dist. two. Sicut dē sanctificando. the which properties, if they be absent, nothing is consecrated.   

The sixth reason.  
IF Christ be present corporally, then shall their sacrifices cease, as saint Paul sayeth i Corin. xi. Ye shall show the lords death till he come. He cometh after their believe and learning: then should they cease from sacrificing.   

The seventh reason.  
IN case they could dissolve and answer to every one of these reasons, yet could not Christ's body be in the Mass, for it lacketh the word of God, that is to say the showing of Christ's death. Farther the Mass destroyeth, and dyshonoreth the institution of Christ.    

¶ Solutions of their arguments  
THese I will comprehend all in three points. First they contend by the authority of the fathers. The second by these words of Christ: this is my body. The third by the omnipotency of God.  

Of the father's authority.  
When they be beaten by the authority of God's word, they ●●e for help at the father's authority. Let them make answer: Is this their opinion? when the priest hath spoken these words: This is my body, by and by the substance of the bread to be changed, or the substance thereof to vanish away (I ask the question, because yet they be not fully agreed there upon) & for it cometh the corporal body of Christ, with the same quality and quantity he was borne, lived and died in: so that there hangs in the air in the priests hands the accidents and qualities of bread, without any substance, and so thus to be honoured there of the people. In what apostles writings find they this doctrine? Or in what man's writings that followed the Apostles within. c.cc.ccc. cccc. ccccc.cccccc. yea. ccccccc. years. If they can show this in any authentical writer in any work that hath not been doubted of, I will believe as they do. But that it may be known unto you that the fathers were not of their opinion, I will propound unto you certain conjectures.  
first we read not where there was ever any contention about the words of consecration, where they began, and where they ended, neither any thing of the ministers intention, to be of such virtue they speak of. The second: the Elders neue● answered the Arrian that denied the equality between go● the father, and God the son with this: Christ is God and equal with the father, for we so honour him in the sacrament. If the Catholic church had so judged of Christ's bodily presence in the sacrament, as the new upstart church doth, and hath done of late years, there could not have been a stronger argument against Arrius and his heresy.  
The third. Niether did the Marcionistes ever make such a reason: though Christ seemed to have the qualities and conditions of a natural man, yet he had not them in deed: For in the Sacrament of his bo●●e there seemeth to be the very qualities and conditions of ●eade and wine, yet is there neither bread nor wine in ●eede.  
If this opinion of the accidents, qualities and sensual judgement of the bread, had been approved and taken in those hates for Christianity & Christian religion, how would this illusion and witchcraft have defended I pray you, the Marcionist opinion? doubtless nothing more.  
But Tertullian against the Marcionistes doth reason another wise, and saith: Christ of the bread, that he took, made his body, saying: this is my body, that is to say a, figure of my body.   

They fourth.  
They used chalices of wood and glass. De consecrat. dist. i. vasa in quibus, the wooden chalices could soak in the wine consecrated, the glassen chalices might soon have been broken: if any of them both had contained the precious blood of Christ, they would not so temerously have used it.   

The fift.  
The sacrament was given to the children in their hands to bear it home with them. Eccle. hist. Lib. seven. cap. xxxiiii,   

The sixth.  
No scripture of god, neither doctor of the Catholic faith, taught ever Christ to be honoured here in earth with candles and bowynges of knees.   

The seventh.  
In celebrating the supper they said: life up your hearts, meaning not to have the mind affyxed in the signs and elements of the sacraments, but in heaven. Whereof it may be easily gathered that they never thought of a corporal presence here in the earth.   

The eight.  
Origene upon the book of levit. declateth that the remanentes and relics of the sacraments were not kept to be honoured, but they were burned: who would handle his god so cruelly I pray you, as to burn him like an heretics?  
Also there is a decree in the Canone law, Tribus gradibus, the which commandeth the ministers t● receive all the relics of the sacrament: and it is the rule of Clement iii that lived. Anno. M. C.lxxxx.  
In the mean time I speak no word of that followeth (I should say wicked question) meet for juggelours, inchauntours, and wytches, and not for Christian men, much less for divines and teachers of gods people: in what moment of time the bread is turned in to the body, and the wine into the blood? when the priest speaketh these words (This is my body) if they grant at lest these to be the words of consecration.  
Gabriel Biel. lect. xlviii▪ saith that the body is not present, whiles this oration is a speaking (This is my body) Sed tota oracio est referenda, ad ultimum iustans ipsius orationis, that is to say: the hole oration must be referred unto the last instance of it. And with this opinion agreeth the gloze upon the canon law. De consecracione. distinct ii Sum omne, saith that the consecration is made only in the last letter.  
And in an other Canone. Ante benedictionem, thus he saith: licet verba successive proferantur, no●● tamen successive consecratio fit, said in uno instanti corrumpitur panis, scilicet in ultimo fustanti prelationis verborum.  
That is to say: although the words be spoken one after an other, yet is not the consecration made by a little & little, but in one instant (or punet of time) the bread is altered, to say, in the last moment of the words spoken. After this their wicked and Idololatrical doctrine, this lillable (●m) in this oration: Hoc est corpus meum▪ to say, this is my body, hath all the strength & virtue to change and deify the bread. But I pray you, what syllable is it that changeth, and deifieth the wine? for even with them these words seem to have more difficulty than the other. But let these illustons and eraftes go, and let us cleave to the truth of God's word, and we shallbe out of all danger.    

A Question.  
THus they say now: if this opinion be neither of the Apostles, neither from the ancient doctors, how chanceth it to be so universally taken, and for so infallible and indoubted truth, yea such a truth as in case men forsake all truth, and yet not contrary this truth, is accounted a man most Christian & true?   

Answer.  
NOthing is more expedient to answer directly unto the question, then to consider the time of our fathers. They thought it best to name the sacraments by the name of the thing was represented by the sacraments. Yet in many places of their wryryngs, they so interpretate them selves, that no man except he will be wilfully blind, can say but they understood the sacrament to signify, and not to be the thing signified: to confirm, & not to exhibit grace, to help, and not to give faith: to seal, and not to win the promise of God. Ro. iiii: to show what we be before the use of them, and not to make us the thing we declare to be after them: to show we are Christ's, to show we be in grace, and not by them to be received into grace: to show we be saved, and not yet to be saved by them: to show we be regenerated, and not to be regenerated by them, thus the old doctors meant.  
But when all good learning, and the lesson of the holy scripture were drowned by the goths, and Uandales, in Europe, Asia, and Africa, and yet somewhat rescued and caught again by Charles the great. Anno. viii C. men not acquainted with the frases and vein of the scripture, accustomed themselves to the reading of doctors, and left the word of God.  
Whereof followed among other evils, that in France by certain Italions this question to be very much and many times reasoned upon, as touching the corporal presence of Christ's body in the sacrament. Against the which ertour one John Scot and one Bertram wrote a book of the same matter to Charles the great But the monks and the priests declined most unto the opinion of the carnal & corporal presence: where upon in the time of Leo the ninth, a bishop of Rome. Anno. M.L. being a monk, called a council named Uercellence: the which tuled as chief precedent & great master, one Lancfranck a monk & afterward bishop of Cant. He damned Berengarius: but after that the same Berengatius had recanted, one Nicolaus Pope, assembled a council of the monks of Italy, and priests, and so compelled Berengarius to a recantation, which ye may read. De consecrat. dist. two. Ego Berengarius.  
But here we will pause and deliberat a while upon this recantation, and scan it a little. In this recantation (mark it) is no mention made of transubstantiation, but the bread and the wine are called the body and blood of Christ, and that the same are touched with the hands of the priest, broken, & torn with the teeth of the faithful. This sentence is not admitted now a days among our scholastical divines. Yea the gloze upon the same Canone, saith: (read the place) There is more danger of heresy in Berengatius words, them was in Berengarius himself.  
That recantation of Berengarius sent the Pope into all the cities of Italy, Germany, & France. But this religion could not be well accepted, nor judged to be good of all m● though Hildebrand the monk and sorceroure confirmed it. Anno. m.lxxix. Wherefore they excogitated, & dreamed out transsubstanciation, the which opinion holp forth the monks of Benedictes order, in their Sermons. And because this new and wicked doctrine of transubstanciation could not be received and admitted of all men, After two hundred years almost, Innocentius the third confirmed it in the council of Laterane. Anno. M.cc.xu some time being a doctor of Parise. And that this wicked doctrine might take the sooner place, he bond men to auricular confession, wherein they persuaded men to what they pleased. Immediately afterward began the begging friars the self soldiers of Antichrist, and meet pe●sonnes to setforth such abomination. At the beginning of these monsters, Honorius iii bishop of Rome, commanded this new bready god to be honoured. Anno. M.CC.xxvi. libr. two. Decretal. Tit. de celebra. Missarun. And then began the pyndfooles and cloisters to be made in the churches to reserve their new god in. And when the monks had farther entered into the consciences of the people, and when they had more inculcated & beaten to men's heads more this new article of faith, for transubstantion, than all the other of our belief in Christ,  
The Pope began to excogitate more yet for the honour of this new god. For when they had brought Christ from heaven to earth again, & so concluded he should be honoured in the sacrament, he thought it injury to let him be without some solemn fest & day, wherein people might honour him according to their decrees: whereupon Urbanus the four instituted the feast that is called Corpus Christi. M.CC.lxii. Then increased the rabble and Idololatrical number of private Masses: and the honouring of this bread than was defended with sword and fire.  
In the mean time many godly men were sore afflicted in their conscience, yet durst not declare their grief, partly for fear, partli because that sophistry had blinded part of their judgements. At length the Lord raised up godly men, yea here in England John Wi●lefe that resisted this new heretical doctrine. M. CCC.lx.viii. And now the Lord be praised, children know the ungodliness thereof, & may see it plainly to be nought, if they will not be wilfully blind. How childyshly they brag of the doctors, now ye may see. And even the same do they with the words: this is my body, and with the omnipotency of God, as ye shall hear in the next sermon.     

¶ The sixth Sermon upon jonas, made by john Hoper.  
THey object against the truth as concerning the absence of Christ's body in the sacrament, the words of Christ: This is my body. Unto the which we answer briefly. The words should be understanded according to the matter & purpose they be spoken for: But every man knoweth, the matter and purpose that Christ entreateth of, is to make, and institute a sacrament: therefore ought every word to be taken sacramentally: which is to attribute unto the sacrament, the name of the thing signified & represented by the sacrament.  
Therefore they should not force nor constrain the sound of the words used in the sacrament to make of the sacrament on ydole by false interpretation, where as the true sense of the word maketh but a necessary ceremony, and help to our infirm faith. In the Canon law, Decretalib li de verbor. significat. Tit. xl. cap. vi. Non sermom res, sed reiest sermo subiectus, that is to say: the matter should not be constraived to the word, but the word to serve the matter. Et cap. viii. dum proprietas verborum attenditur, sensus veritatis amittitur, that is to say: when the nature of the word is forced, the meaning of the verity is lost. Farther what should move them to deny us one trope in these words, when they themselves use a great many of tropes & figures: where as we use but one, and the same one to be in the open word of God: and all theirs to be without, and contrary to the word of God. Note the words of Christ, Hoc est corpus meum. That is to say: This is my body. what they should make of this word (This,) they cannot tell: and hither unto they have disputed of it: and yet not agreed. Read I pray the Gabriel Biel. Ser. xliiii. et Glossam super Canonen. Timorem docet. Is, they interpretate, Is made. The bread they say is the accidents of bread. But in the Cup they be constrained to use with us a sign. This Cup is the new Testament in my blood: for they say the wine in the Cup and not the Cup. They know them selves how fond they interpretate these words, rather maliciously, obstinately, and falsely, then truly: we therefore thus take them (This is my body) that is to say: the Sacrament of my body broken and given for you: Either this is the new testament, that is to say: the sign of the new testament, or the remission of sin obtained in the body of Christ broken and torn for us. S. August. lib. xx. contra Faustum. cap. xxi. hath these words. Huius sacrifi●● caro et sarguis ante adventum Christi, per victimas similitudinum promittebatur. In passione Christi per ipsam veritatem reddebatur. Post ascensum Christi per sacramemtum memory celebratur. That is to say: the flesh and blood of this sacrifice before the coming of Christ, was promised by the sacrifices of similitude. In the passion of Christ they were given in deed: after the ascension of Christ, they be celebrated by a sacrament of memory. And the gloze dist. two. Tribus gradibus, saith: Certum est, quod species quam cito dentibus teruntur, tam cito in celum rapitur corpus Christi, that is to say: It is certain that as soon as the accidens and qualities of bread be broken with the teeth, straightway the body of Christ is taken into heaven: so that their own doctors do not believe that the very body of Christ is received in the sacrament. If a man should then ask: what faith and opinion should the Christian have concerning the presence or abs●ce of Christ's body in y● sacrament●  

Answer.  
The body of Christ should be considered ii manner of ways, first as it was borne of that blessed virgin, being in deed our very natural brother: Th● as it was offered upon the cross for the redemption of the world. And thus offered & put to his passion upon the cross, we consider him in the sacrament: for the bread there used is called the body of Christ broken: & the wine the blood shedding. But the presence of Christ's natural body, or the opinion of his presence, they so little profit, that in very deed it doth rather hurt, and harm, as Christ said.  
The flesh profiteth nothing. Io. vi. and again: it is expedient that I go away. We must therefore lift up our minds into heaven when we feel ourselves oppressed with the burden of sin, and there by faith apprehend and receive the body of Christ slain and killed, & his precious blood shed for our offences: and so by faith apply the virtue, efficacy, and strength of the merits of Christ to our souls, and by that means quit ourselves from the danger, damnation, and curse of God. And thus to be partaker of the worthiness and deservings of Christ's passion, is to eat the body & to drink the blood. Therefore doth Christ in the .v. of john, take eat, for believe, & believe for eat, so many times. And S. Augustine saith, ut quid paras dentem et ventrem, crede et manducasti, why preparest thou the teeth and belly, believe and thou hast eaten. And whoso ever eateth after this sort the body of Christ, and drink his blood, hath everlasting life. Then object they: if we may thus eat the body and blood of Christ without the sacrament, what availeth it to have any Sacrament?   

Answer.  
Against these temptations of the devil the use of the sacraments were instituted in the church.  
The first temptation of the devil is, he would bear the Christian in hand the promises of God's mercy to be false: Therefore doth God confirm them unto us by his sacraments.  
The second temptation when the devil perceiveth we believe the promises ●f god to be true universally, yet would he make us doubt of them perticularli, as though they appertained not unto the private or singular conscience afflicted. That doubt would God remove in us by his sacraments, and saith, they appertain to the private and particular conscience afflicted, even as every private man receiveth the sacraments of the promises.  
The third temptation. The devil laboureth to take from us the knowledge of the means of our salvation, and how the promises of God be made ours, by the free grace of God or by our merits.  
The Sacraments therefore which behold and represent only Christ, do teach us that the means of our salvation, is only in Christ. And to put us out of doubt wherewythall Christ hath merited for us the promises of God, and this grace of our salvation, the sacrament showeth us it was with and by his death and blood shedding: and therefore hath he given the name of his body and blood to the signs and elements of the sacrament. So the bread is called the body broken, and the wine the blood shedden: admonishing the that in the receiving of the sacrament, thou shouldest not tarry▪ nor occupy thy meditations and contemplations in the bread & wine, but in the merits of the body broken, and the blood shed. Who so ever mark and understand these things, eateth Christ: if he be ignorant here of he is in danger of eternal damnation.   

another objection.  
THey say: God can do all things, therefore it is not impossible for him to make his body present in the Sacrament.  
We be not so addict and given unto human ration, that we will believe nothing more than reason is able to account and give answer for. But we believe many things that directly reason saith we should not believe: As the incarnation of Christ, our resurrection, the making of the world, three persons in one godhead and one essence: and these things we believe because the express word of God commandeth to believe it. But the transelementation and alteration of the bread, no place of the scripture commandeth us to believe, but many places forbid we should believe it. Nether do the Papists agree among themselves what should be the words of consecration: and if we had but that advantage of them only, it were enough to declare their transubstantion to be no part of God's word.  
It is a folly to object the omnipotency of God without God's word. God nor doth, nor can not do more than he will do: and as foolishly do they, making mention of a miraculous presence of Christ's body, and do declare themselves to be of antichrist by the same means. For he shall deceive the world (ye the very elects, if it were possible) with new miracles. Math. xxii. i. two. thes. two. The miracle of Christ's visible ascension and other expressed in the scriptures of God, are sufficient for the catholic church. And the miracle of the invisible and miraculous presence, we leave to them that be deceived with the spirit of error. For they would have now Christ present, but in any case dumb and without speech: & whiles he lived and could speak, the members of the devil hanged him upon the cross.  
Thus was the malice of the devil always great against our Saviour. Before he came into the flesh, he ●ave many believe he was come, before the time appointed by the Prophets was expired: when he was come in deed, than went he about to persuade he was n●t come, nor was not the saviour of the world, and never left till he had killed him, because he would not deny but that the very true saviour of the world was come. And now that in dead he is ascended and departed from us according to the scriptures, he goeth about all he can to prove him now to be here: so that neither before his coming into the world, nor at his being corporally in the world, nor yet being out of the world, he can not be in peace, sure, and safe from the assaults and temptations of his and our mortal enemy Satan. But I know how the adversaries of the truth, persuade the people maliouslye to give no credit to such as preach, and teach the truth. They say we condemn the holy sacrament, and make it of no estimation. But believe not their slanders and lies, but hear or read our opinion, knowledge, and godly estimation we have of the sacrament, and then judge, and give sentence afterward. And here receive mine opinion as touching the form and manner to celebrate and use the Sacraments.   

¶ The form and manner how to celebrate the sacraments.  
IT were expedient to entreat this matter at length if time would serve. But yet in few words I will say somewhat of the sacrament of the lords Supper and also of Baptism.  
Baptism consisteth in two parts. In the word and the element. The word is the preaching of the good & merciful promises of God's goodness, accepting us into his favour and grace for the merits of Christ.  
The which promises be briefly comprehended in these words. Math. xxviii. I baptize the in the name of the father, and of the son, and of the holy ghost. These words showeth the form of Baptism, and also that only men, reasonable creatures, should be baptized. Mat. xvi. So is condemned the gentility, and superstition that hath been used in the christening of bells. The matter and Element of this sacrament, is pure water: what so ever is added, Oil, salt, Cross, lights, and such other be the inventions of men, and better it were they were aboly●●●ed, then kept in the Church. For they obscure the simplicity, and perfectness of Christ our saviours institution. I pray the kings majesty and his most honourable counsel to prepare a ship as soon as may be, to send them home again to their mother church, the bosom, and breast of man.   

¶ The form how to celebrate the lords supper.  
HEre must be marked two persons: the minister, and he that communicateth with the minister. These must come and assemble together as saint Paul saith i Corin. xi.   

The duty, and office of the minister.  
HE doth best his office, and is best instructed to minister the sacrament, if he in the ministration thereof go as near as is possible to the first institution of Christ, and the Apostles. For Christ was and is the wisdom of the father, and the Apostles had received the holy ghost that brought them into all truth: therefore it must needs follow, their doings, & ministration to be most perfect, holy, and religious.   

¶ How the minister should prepare himself.  
INwardly & outwardly. The inward preparation is if his mind and soul be instructed & furnished with godly doctrine, and a fervent spirit and zeal to teach his audience, to stablish them in the truth, and to exhort them to perpend and mark well the merits and deservings of Christ.  
The outward preparation, the more simple it is the better it is, and the nearer unto the institution of Christ and his Apostles. If he have bred, wine, a table, and a fair table cloth, let him not be solicitous nor careful for the rest, seeing they be no things brought in by Christ, but by Popes: unto whom if the kings majesty and his honourable Counsel (have good conscience) they must be restored again: and great shame it is for a noble king, Emperor or Magistrate, contrary unto God's word, to detain and keep from the devil or his minister, any of their goods or treasure, As the Candles, Uestiments, 〈…〉: for if they be kept in the church as things indifferent, at length they will be maintained as things necessary. When the minister is 〈◊〉 well prepared with sound 〈◊〉 Godly doctrine, let him 〈◊〉 himself to the distru●●●● of the bread and wine: 〈◊〉 as he g●ueth the bread, 〈◊〉 him break it after the ●●ample of Christ the should ●eue the bread, and not thrust 〈◊〉 into the receivers mouth. For the breaking of the bread hath a great mystery in it of the passion of Christ, in the which his body was broken for us, and that is signified in the breaking of the bread, which in no case should be admitted: therefore let the minister break the round bread, for broken it serveth as a sacrament and not hole. Christ did break ●●. mat. x● vi. Mar. xiiii. Luc. x●ii. And saint Paul ●ayth: the bread that we break, is it not the communion of Christ's body? i. Cor. x. Thus should the perfection of Christ's institution be had in honour, and the memory of the dead left out, and nothing done in this sacrament, that had not gods word to bear it. But alas God is accounted a fool, for men can use the sacrament more religiously, devoutly, godly, and christianly, than Christ God's son, as it appeareth: for his form and manner is put out, and man's devise, and wisdom is accepted for it.   

The duty and office of the people.  
THe dewtis of the receiver resteth in three parts. To say: what he should do before the receiving of the Sacrament, what he should do in the receiving of it, & what after the receiving of it. Before the receiving he should prepare and make ready his mind, as the commandment of S. Paul is, i. Cor. xi. let the man prove and search himself, and so forth. And this may be done two manner of ways. first towards God, then towards man.  
Towards God he should from the bottom of his heart, confess his faults and sins, and acknowledge his just condemnation: then should he persuade himself by true and lively faith, that God would be merciful unto him for the death of his dear beloved son jesus Christ, done in his body torn, and in his blood shed.  
He should prepare himself towards his neighbour also. first in case he hath hurt his neighbour in fame or goods, he should reconcile himself again, with restitution of them both again. He that thus prepareth himself, doth eat worthily the body of Christ, and he that doth not thus prepare himself, eateth nothing but the sacrament to his everlasting damnation. I make no mention here of auricular confession, as though that were a thing necessary to be done before or after the receiving of the Sacrament.  
For this confession is not of God, as their law doth record. The gloze upon the decree of penance. Distinct .v. in penitencia.  
In the receiving of this sacrament, there be things required both in the inward man and also in the outward man. The inward preparation is when the man receiving the bread and the wine, being subjects and matters under the judgement and censure of the senses, the mind is elevated and lift up into heaven: persuading himself by faith, that as truly appertaineth unto him the promises and grace of God through the merits and death of Christ, as he sensibly, and outwardly receiveth the sacrament and witness of gods promises. And doubt no more of an inward friendship, familiarity, concord, peace, love atonement, and fatherly petye and compassion, through Christ by the means of faith, than he doubteth that his mouth outwardly doth receive the signs & sacraments of gods mercies. To excitat in us this faith and believe in the merits of Christ: the bread is called the body, and the wine his blood, after the manner and phrase of the scripture.  
The outward behaviour and gesture of the receiver, should want all kind of suspicion, show, or inclination of idolatry. Wherefore seeing kneeling is a show and external sign of honouring, and worshipping, and heretofore hath grievous and damnable Idololatry been committed by the honouring of the sacrament, I would wish it were commanded by the Magistrates, that the communicatours, and receivers should do it, standing or sitting. But sitting in mine opinion were best, for many considerations. The Paschal lamb was eaten standing, which signified Christ yet not to be come, that should give rest, peace, & quietness. Christ with his Apostles used this Sacrament at the first, sitting: Declaring that he was come that should quiet and put at rest both body and soul, and that the figure of the passover from thenceforth should be no more necessary, nor that men should travel no more to jerusalem once in the year, to seek and use a sacrament of the Lamb to come, that should take away the sins of the world.  
After the receiving of it, there should be thanks giving of all the church, for the benefits of Christ's death. There should be prayer made unto god, that they might persever, and continued in the grace of God received. They should help the poor with their alms. This form me thinketh is most like unto the form of Christ, and the Apostles. How far the mass differeth from this, all men know.  
I pray God the best may be taken, and the worst left, through out all the world. And all such as be yet infirm by reason of long custom, and lack of knowledge, let them pray God, and search the scriptures, without affection. Such as be perverse and obstinate, and will admit no reason, for them the ire and displeasure of God is ready and priest to punish them when he seeth time. As it is to be seen by the Corinth's i Cor. xi. that for the abuse of the supper, many of them fell sick, and into diseases. So will he do with us, if we neglect his moste perfect, and Godly institution.  
Let us repent therefore with the Ninivites from our foremer sins, and believe the remission of them for God's mercy in the deservings of Christ. Farther let us submit ourselves, all our wisdom, and learning unto his word: and think that Christ and his Apostles have instituted and used, it can in no ways be bettered by us.  
And you my gracious Lord & king restore the right use of the supper of the Lord, as josias did the right use of the Paschal Lamb four Reg. xxiii. two. Para. xxxv. after the word of God. The text now followeth of the fast of the Ninivites.   

Of fasting.  
There was a fasting proclaimed, and wearing of sackcloth, from the greatest to the smallest.  
Here be two things to be noted in the fruits, and signs of penitence. first concerning the fast, and vileness of the apparel, The second how they fasted from the greatest to the smallest.   

¶ Of fasting and sack cloth.  
THe hypocrites of the world when they hear of this fasting & putting on of sackcloth, damn straightways the doctrine of faith, and teach that God saveth not only for Christ's sake which only faith apprehendeth: as though faith could not only apprehend the mercy of god, and yet have fasting annexed with her. But this present text confoundeth this error: for it sayeth the Ninivites first believed the Lord, and then fasted. But lest we should here err, I will speak a little of fasting, that we may love rather to fast well, then obstinately to defend a false fast.   

¶ What is fasting.  
Fasting is a moderate use and taking of meat and drink, lest the flesh should by abundance and to much of it, rebel and overcome the spirit. And this fast either it is continually, or at certain times used.  
Continually, when as a Christian man moderately feedeth his body with thanks giving, for necessary nutriment, and not for to abound or surfeit. This fasting, and abstinence, the scripture calleth sobriety i Petri. v.  
The fast done at certain times, is also either private, or public. Private when any man considering and waiing his own infirmities, bindeth himself from meats, and drinks, to tame and overcome the vehement, and lascivious inclinations thereof, to the obedience and rule of the spirit i Corin. seven.  
A public fast is, when for a public and common calamity, trouble, or adversity, the Magistrates command a solemn and public abstinence and fast.  
But in both these fasts there must be used a circumspect and godly diligence, lest in the abuse of fasting we offend and provoke the Ire and displeasure of God the more against us: we may offend, first if we fast for any other purpose then to keep the body in subjection to the spirit. Therefore it is to be taken heed of, we fast not for merit or for custom.  
The second is, we offend if we fast in the honour of any creature. The third, if for one fasting day we make three gloto● feasts, as the fashion is for the most part. I would wish therefore that the true fast & abstinence wet brought in again, and then the lord would be pleased I doubt not.  
That they amend from the greatest to the smallest we learn two things. first of what great efficacy the sermon of jonas was, that pleased all people both great and small. The like hath not been seen. For it is easier for a Cook to please an hundredth mouths, with one meet, than a preacher to order one sermon or oration to please ten heads. It were well in our time if at every sermon were one of the magistrates and of the people converted: and at ten Sermons one Bishop and one priest. The second, the faciliti and promptness of these Ninivites to believe and amend their religion, and conversation, doth condemn the ungodly obstinacy and frowardness of such, as detract and prolong their amendment, and say they will belive when the king cometh to age. Thus the devil giveth them one occasion or other to defer their belief. If the king's majesty, and his Nobles should hate the truth, they would say: how can we believe the doctrine, that our learned, and wise Magistrates detesteth? If the kings majesty and his nobles love and favour the best part, they excuse themselves upon the tender & young age of the king: as though his Magesties' young age or old age could make any religion of God true or false: when in deed all ages and powers be or ought to be subject unto the religion, and law made allredye, and given to be observed of and by all men, of what sort condition, or state so ever they be of.  
This thing came to the King of Ninive, who arose from his seat, doing of his apparel, clothed himself in sack cloth.  
It is not without a singular council of the holy ghost that this king is mencionated of so copiously.  
Nether that his behaviour and doings after his conversion, is so diligently manifested.  
first the Text setteth forth the manner of his conversion, and sayeth: he returned unto God upon the fame and rumour of jonas preaching.  
Wherefore we learn how much the truth is wurthye to be esteemed, seeing that a king upon the brute thereof made by his people, embraced, and resisted not (as now we see many times done by the greatest part of the world.) Even so did josias: as soon as he being yet but a child, heard of the true book of God, embraced it four Reg. xxii. So did David and josaphat hear & grant to the admonitions of the Prophets. All kings therefore and magistrates should hearken unto the truth, and learn it themselves out of the law Deut. xvii. But this study and knowledge of god's law in Princes and kings, the Bishops, Priests, and other do let: bearing them in hand that it appertaineth nothing to their office to study and labour in the word of God, but the judgement and study thereof to be committed unto them: and so by the same means they persuade & cause princes many times to persecute the truth and verity by ignorance, as the kings of Israel did that burned the writings of the Prophets.  
But most gracious king, and ye my lords of his most honourable council, Ye have not only heard the rumour & fame of God's word, but with your own ears have heard yourself the truth, and ye do credit, and believe the same: therefore in all things express and declare it in fact.  
And most gracious king take ye heed that the virtues ye learn and be brought up in in youth, ye practise & exercise them in age. And in case your majesty will so do, beware of one thing: the poison of flattery. The which your majesty may use as a good medicine, and not a poison if ye take heed of it. It will be poison, if your grace think yourself to be at all times, as flatterers will bear your highness in hand to be. It shall be a medicine, if your majesty study to be the same in deed, that flattery commendeth.  
Your majesty may see an Example hereof in king jehoas, that in his youth favoured, and set forth the truth, but in his elder days he fell from it, by the means of flatteroures that deceived him.  
But your majesty shall do best to follow this Godly King of the Ninivites, and embrace continually the word of the living God. And thus shall your grace be the better able to do, in case your highness would have before you every sunday one sermon, which should bring much knowledge & grace into your highness court.  
Now followeth the fruit of this Godly kings penitence. first he riseth from his seat, and putteth on sackcloth.  
Of this we learn that infayth and true repentance, is no diversity between the king and a mean subject. And thus shall it be at the later judgement. The rich, the poor, the king, the subject, the bishop, the priest, all shall apere naked before the throne of Christ: and be holp nothing there by any title or name of glory. Here the honour and riches have their estimation and glory. Let all men therefore look to amend their faith and living, here in this world.  
As for this external doing on of sackcloth, it was the manner at that time so to do, and declared their repentance and amendment: And so I would it were now. He that offendeth in apparel, he would remove the pride thereof and go soberly: he that in meat, would use more sobriety, Yet noman should think any holiness to be in the external vestiment, nor yet any hurt or damnation in the meat: but the abuse of both, displeaseth God. As for the vestiments of the priest in the ministery, I would wish the Magistrate to remove them, for they either show, or not show virtue. If they show not, they use them in vain: If they do declare and show virtue, either the virtue is with them in deed; or absent. If he that weareth them have the virtue, why showeth it he to the world? If he have not the virtue, then is he an hypocrite, whom God hateth.   

¶ The other fruit of penance of the king with his counsel, being converted to God.  
THere was as the text sayeth, a proclamation made through all the City of Ninive, by the commandment of the king and his council.  
In this proclamation first must be marked who be the authors of this proclamation. Then, what is contained in the proclamation. The persons be the king, and the Nobles of his realm. In these persons first, note that it is the Kings offices, and the Peers of the realm, to purge their common wealth from false religion, by public, and open proclamations.  
So did Nabuchadnezer, Darius, and Cirus, kings of most notable fame: therefore Christ calleth the Princes, the Nurses of the church.  
And so I doubt not most Gracious king, but your highness will according to your title & style, purge this Church of England to the purity and sincerity of god's word.  
Farther we learn how that the Princes and councillors of a realm, should help forth the Godly purposes and statutes made for the glory of God within a Realm.  
So was this kings Godly purpose holp by his council, so David, so josias. In that the king and his nobles do confirm the doings of his people, we learn that Godly magistrates should not let, but further and confirm all godly purposes and virtuous study of their people, when they study amendment of false religion: so did josaphat, Ezechias, and josias.   

¶ The sum of the proclamation.  
IT containeth the true and right form of repentance that pleaseth God, which is contained in four parts.  
first in outward signs of heaviness. Then in calling upon the Lord. thirdly in leaving the wicked and accustomed evil life. fourth in the trust and confidence of God's mercy. Of these parts we will speak somewhat by order.   

¶ Of the external signs of a penitent heart.  
TWo notes of penance are here described: the one abstinence from meat, the other sorditie and vileness of apparel: for after such sort, as natural men say, contraries are cured by contraries. He that is given to his body, cannot please God by penitence, except he come to a soberness: Neither the proud and arrogant apparelled, except he remove the excess and abuse thereof.  
I would, and exhort therefore as many as do exceed and offend in these two, to return to penitence with the king and people of Ninive: if they would so do, they should not only find grace at God's hand, but also more health and soberness of body, more riches in the coffer, more plenty in the Realm, more grace, wit, and soberness in their household.  
That the beasts be tied up also from their meat, it declareth that the king and people had to much a delight in wanton and over much gayness of their beasts, which being kept out of their accustomed pride, should not allure them from their penitence, nor give them occasion to return again to the former evil.  
Farther it pleaseth so the Lord to punish the thing that allureth man's frail nature to sin, because the sin of man should the better be known: as we see, by the killing of the levitical beasts that never offended, God would preach unto man that his sin deserved none other than present & sudden death: so did the Lord punish and curse the earth that Adam & his posterity might know it was not a light thing the transgression of God's commandment, Genes. iii. so do all creatures weep and mourn until the time of the revelation of the children of of God. Roma. viii. And thus perished he the beasts with man in the flood. Gene. viii.   

¶ The second sign.  
jest men should think that the abstinence from meats, or the casting of of gay apparel for certain days, should deserve and merit this favour and mercy of God, it standeth in the proclamation, that they called continually upon the Lord. That is to say: they asked fervently and continually help and favour of God.  
Note in the conversion of this King, how that he comcommaundeth not now to call upon strange gods, but upon on true and living god, Even so should we do in the days of our trouble, according to the commandment of God and the example of all the patriarchs, Prophets, and the Apostles. But this is to be noted that the text sayeth, they should call strongly upon the Lord: that is to say with a penitent heart, that is sorry for the evil, and willing to study for ever after to do good. We call earnestly upon the Lord two ways: the one, when we ask of God to turn and keep from us his ire and displeasure. The other when we desire him to take from us, and give us grace to prepreserue away from us, the sins that provoked and merited his displeasure & wrath.  
But we offend in this behalf, two manner of ways. first men call upon creatures. The second they call coldly, and unfaithfully, without an earnest mind to amend, and faith upon the promises of God, for Christ's sake. So did Saul rather call to God to avaide pain, them for any love he had to virtue. For some assoon as the pain is removed, they return again to their old iniquity, as Pharaoh. Exod.   

The third note of penance.  
Every man turned from his wicked ways, and from fraud and guile which they used before.  
This is the third property of penance, without the which we be rather hypocrites, then penitent Christians. And the property is this, to forsake all evil, and fleshly studies, and apply himself to virtue and godliness.  
Note first that the text sayeth: Every man turned. If the King offended, the Counsel, the Bishop, the person the parish priest, every one amended: so let us except we will perish.  
And what shall we do to turn from us the Ire of God, kindled, and inflamed Shall we by any man's merits and deservings? No sayeth the text, but every man amend for himself. And so concludeth. Esa. lviii. chap. jer. seven. And because Avarice as S. Paul saith, is the mother and rote of evil, the Proclamation of the King of Ninivites is, that they should leave their force, violence, & oppression: & so make restitution of the false gotten goods. Here let all men learn how to be saved, that have gathered together they care not whether with or against the law, with or against charity. Let them leave doing of this violence, and oppresion, and restore again all false gotten goods, or else sure they will perish. So did zacheus. Luke xix And other Godly men, and rich men that repented. Let men look upon that wise saying of Solomon. Pro. xxii. Spoil not the poor, because he is poor, neither oppress not the afflicted in the port. For the Lord will take upon him the defence of his cause.   

¶ The fourth fruit of penitence.  
Who can tell whether God will be converted, & moved with petye, turn from the fury of his wrath that we perish not.  
In this text we see to turn and bow the anger and displeasure of God is a great matter, and that to afflict the body with fasting, to pray, and to change the old wicked life is very expedient to win his favour: but all these things be in vain except there be likewise a confidence, and true faith in the mercy of God. And this is the thing that God most delighteth in when the sinner confesseth that he is merciful for his promises sake in Christ, and not for the worthiness of his penance. So doth this King in the end of his proclamation set forth the mercy of GOD to his people, whereby both he and they by saved.  
That it seemeth his oration to have a doubt in it, truly notwithstanding that he was very well persuaded of god's mercy. For as jonas proponed nothing but God's Ice, he maketh mention of his mercy.  
The doubt he putteth: either to put away the slugerdnes of his people, either to declare in himself the fight & battle that is always between the spirit, and the flesh about God's promises. We may say also that in desiring wordly things of GOD, we should ask them with a condition. Mat. viii.  
We may learn hear to put away despair, and trust to the Lords mercy, although he threaten never so much our destruction.  
Also here Princes may learn what proclamations they should make in setting forth of religion: such as only extend to the glory and mercy of God in Christ. How the people accepted this proclamation, I will show in the next sermon.  
FINIS.    

¶ The Seventh Sermon upon jonas, made by John Hoper.  
¶ The text.  
ANd when God saw their works, how they turned from their wicked ways, he repented of the evil which he said he would do unto them: and did it not.  
Ye have heard how this mighty king at the preaching of jonas, corrected both his faith, and manners. And how by public proclamation, he willed all his subjects to do the same. Of this fact of the Ninivites, we may learn how that it is our office to obei unto all godly and virtuous commandments, proclamations, and decrees of princes, as many times as they command amendment of religion and manners. But our people, and especially the multitude of Priests be otherwise affected: for they do disobey both God and their king. It were a chartable way if they have any thing to object against this reformation, that the kings majesty and the counsel godly intendeth, to bring forth arguments, & not force, and violence of armour.  
God therefore seeth, that is to say: approveth their works, not because they were clothed in sackcloth, but because they turned from their wicked ways, that they had changed their false religion, & restored the goods again, they had by violence and extortion taken from their neighbours, and every man walked in his vocation. And even as the Lord pitied them, so will he do us if we amend our faith, and conversation, and live in our vocation, accordingly. Esay. lviii. Ezech. xviii. But and if we hate not from the bottom of our hearts, the yvel we have committed, we tarry still in death.  
That God repenteth on the evil he purposed to do unto the Ninivites: we learn that all the threatenings of god be condicionally, that is to say: to fall upon us if we repent not of our jewel deeds That is Godly showed. jere. xviii. in these words. Repent lo quar adversum gentem▪ et adversus regnum, ut eradicem et destruam, et disper dam illud: Si penitenciam ege●it geus illa a malo suo, quod locutus sum adversus eam, ago et ego penitenciam super malo, quod cogitavi ut facerem ei. That is to say: I will speak quickly against the people or kingdom, to waste and destroy them. If that people (against whom I have devised) convert from their wickedness, immediately I repent of the plague, that I devised to bring upon them. The same may ye se. Esech. xviii. zach. i. Turn unto me saith the Lord, and I will turn unto you: yet should not God be accounted inconstant though he punish not as he threatened, for this is his nature that can not be changed, to receive penitent sinners into grace. Esech. xviii. Mat. xi. Io. iii. v. The heresy and false doctrine of the Catharones', that deny mercy and remission of sin to sinners, is damnable and nought.  

¶ The fourth Chapter of jonas.  

The Argument.  
THe sum of this chapter is: that God will show mercy unto penitent and sorrowful sinners, yea though all the world would say nay. This mercy god declareth in this chapter, not only with words, but also with a metaphor & similitude of a tree.   

¶ The division of the chapter.  
IT is divided into two parts. The one containeth how jonas was angri for the merci & compassion god took upon the penitent Ninivits, wherefore he is reprehended of god.  
The second part containeth how jonas being in the fields, is taught of the Lords by a tree that suddenly growed up, and suddenly perished again, that he did nought to be angry with gods doings towards the Ninivites, and declareth farther that he could do none other than save them.   

Therefore jonas was sore dyscontente and angry, & he prayed unto the Lord, and said: O Lord was not this my saying (I pray thee) when I was yet in my Country? Therefore I hasted to fly rather to Tharsis. For I know well enough that thou art a merciful God, full of compassion, long suffering, and of great kindness, and repentest when thou shouldest take punishment.  
Of this text we learn, first how horrible and wicked the perverseness of our nature is, seeing jonas (I can not tell upon what love towards himself,) is angry: and not with man, but with God, that would favour of mercy, the sorrowful Ninivites. Seeing there was such imperfection and infirmities in the holy Saints, how much need have we to see what lieth in us miserable and wretched sinners?  
Out of this text also we learn what difficulty & hardness is in the office of preaching, if it be truly and well done: continually whether it hap and come to pass that he speaketh, or it come not to pass, the preacher standeth in danger of obloquy and contempt: We may see an example hereof in jonas that preached by the word of God, the destruction of Ninive: which if it had come so to pass, they would have called jonas a cruel tyrant, and seker of blood. And now that he seeth the citi spared, he feareth lest he should be accounted a false prophet: not only among his own countrymen the Israelites, but also among the Gentiles, and then all his preaching should be taken for a mockery. This contempt so sore feareth jonas, and is therewithal so troubled, that he offendeth God grievously. I may accommodate the same fortune unto myself and others right well. When we speak for a reformation of the church, schools, and policies, In to the church we wish to be put such ministers as can & would teach the doctrine of the apostles, and that they should not be known by their vestiments, and shavings, but by their doctrine: Then, such as would minister the sacraments gravely, relygyouslie, and simply, as Christ and his Apostles did. In Baptism, nothing to be used but the word and the simple and bare water. In the supper of the Lord, to use the Ceremonies and Rites of Christ and his Apostles, and all occasions of superstition to be avoidid. But although this doctrine be as true as Christ & his Apostles be, yet I perceive displeasure, & great ennimitie rise here upon to me & to other: yea, not only unto us that be subjects, but also to the kings majesty & his most honourable council. But the lord keep us out of temptation, & give grace and strength to do all things to the glory of God, & to pray for our enemies. And as touching schools, specially the universities, they must be amended, and good heads & rulers appointed in the Colleges, or else the word of god should be hindered always by such as aught most to set it forth. Such godly men as have wherewith should help & provide to have schols to bring up youth in every where, through this realm: & then should godly & learned children occupy the place of superstitious & ignorant men, wherewithal this realm of England is sore, & to much (god amend it) pestered & hurt withal: this might bishops in their dioceses help well if they intended as much good as they bear the world in hand they do: and bestow some part o● their excess upon the towardly youth of their dyoceses. So might the Nobility, and our worshipful men of the shire do: yea so might every person and curate do, either with his goods help forth the truth and old catholic faith of Christ, either with their goodwyls animate them to learn the doctrine of the patriarchs, Prophets, and the apostles: and such as have the talon of teaching, might rather teach, then play: help, then hinder: build, then pull down: help forth, then draw-backe: promote God, rather than the devil, favour Christ, than Antichrist: agre with the king, then conspire with the Pope. As concerning the polic●e, and reformation thereof, I have said my mind before: the which God give grace it may be accepted & followed. If it be not, yet I have delivered my soul, & God shall require your bluddes at your own hand. And in case any man be offended with me for my true saying, I had rather have displeasure of all the world, then of God, that is able to damn ●ath my body and my soul. In the third place jonas putteth an excellent description of God, the which we should well keep in mind: that he is a pitiful and merciful God, long suffering and of much clemency. This description of God agreeth with Gods own words spoken to Moses. cx.xxxiiii the which encouraged jousts & should do the same to us if we were of god. Great (doubtless) was the sin of jonas, that took an occasion to be angry by gods favour and goodness towards this sorrowful City. Even thus did the Pharisees, that were angry at Christ, because he kept company with sinners. jonas was then, as many men be now adays, that think wretched Sinners should never find pardon for their sins before God. Now followeth a farther description of jonas fault and impaciencye.  
And now O Lord take my life from me, (I beseech thee) for I had rather die than live.  
Of this text we learn two things, first how sore and heinously this jonas offended, that rather desired to die, than god should have pity upon th●se penitent people, by whose preservation, he thought some shame and rebuke should happen unto him: because he did afore speak, and threaten their perdition and loss.  
Much better and more Godly did Moses and Paul, that wished rather their own harm, than the loss of that people. Also this text declareth the weariness and impaciencye of the flesh, that will not suffer the troubles annexed unto the vocation, but rather wisheth to die, then to live. So did Elias desire death iii Reg. nineteen. so that the text & experience▪ daily showeth the best day that ever a true preacher shall see, is the day of his death. But as the devil hath used the vocation of Bishops and Priests in this present time, there is no day so terrible nor fearful to them, as the day of death. The cause thereof, me thinketh S. Augustine. Episto. cxlviii. ad Ualerium showeth right well. Ante omnia inquam, peto ut cogitet religiose prudentia tua, nihil esse in hac vita, et maxime hoc tempore fac●●i●s et letius, et hominibus acceptabilius, Episcopi, aut Presbiteri, aut Diaconi officio, si perfunctorie atque ad●●●atorie res agatur: sed nihil apud deum miserius et tristius, et damnabilius. That is to say: Before all things, I desire that your Godly prudence would think nothing to be more light, facile, or joyful in this life, chiefly now this time, than the office of a Bishop, Priest, or Deacon, if the thing be done lightly, or hypocritically: but before God there is nothing more miserable, sorrowful, and damnable. Now followeth the answer of god to this angry man.   

¶ God maketh answer to angry jonas.  
Then said the lord: art thou so angry?  
Of this demand & question of the Lord, we learn how he in a fume or hasty passion (if a man may speak so of god) will not cast away this infirm and weak jonas: but with sufferance trained him to a better and more advised judgement.  
So doth Isaiah report of God's nature. chap. xlii. He will not put out the tow kindled. He did not only consider the weakness of the man, but also the dangers and trouble of his pastoral vocation. Pyty●ully therefore doth god bear with him, and scholeth him to a farther & better knowledge. Of this man we may learn how to be ware of hasty & rash passions of Ire▪ for if there be not in all our acts a moderation thereof. we shall never do, nor judge things up rightly according to knowledge. If men would remember this demand of God towards jonas, they would not be so angry when they be rebuked for their faults, but rather thank the admonitoure for his good admonition and warning of god's displeasure. Now followeth the second part of the chapter.  
And jonas got him out of the City, and sat down on the East side thereof, and there made him a Boothe, and sat under it in the shadow, till he might see what should Chance unto the city.  
When jonas had no excuse to make, why he was angry, nor would not confess his fault (for he answereth now nothing to the question God demandeth of him) he goeth himself out of the Cit●e to see the end: whether the Niniui●es would persever in their penance begun or not. Of this we learn if we be wrongfully angry, and admonished, if we will not confess the fault, yet should we consider, and way it the more deeply. In that he made himself a both, we see with what simplicity the good man was contented with all, and likewise how he himself was content to labour to make his own couch. Our Bishops, and Priests have all things prepared to their hands, God give them grace better to deserve it. The text sayeth.  
The Lord God prepared a wild vine, which sprang up over jonas, that he might have shadow above his head, to deliver him out of his pain.  
The Lord here purposeth to help the infirmities of jonas, and remove the sinister & and false judgement he had of God's mercy, by the image of a young tree. He bringeth forth a young tree that may give shadow to jonas, whereof jonas rejoiceth very much. But the Lord queeleth it a again straight way, and that maketh jonas eftsoons angri. In the midst of his fumes cometh the Lord, and by a collation and similitude between & simple tree, and the worthy city of Ninive: he showeth jonas his fault that was angry for the mercy showed wnto the City. But in these things be things to be marked. first in jonas, then in God, thirdly in the 〈◊〉.  
In jonas may be seen the image of a●●an that laboureth and is oppressed with many affections, and never contented with the doings of god. We should not follow this fault, but submit our judgements to his will. Saing always & in all gods works, thy willbe done, whether thou send us mirth or sorrow, joy or pain for every thing shallbe to the best unto those that love the lord. jonas also in this his perverse & froward opinion to withdraw the mercy of god from the Ninivites, expresseth the naughty opinion that saith, that sinners can never be received into grace after they fall once from the Lord. They would abrogate the greatest work of god to say his mercy that it should not work where it pleaseth him: but where as it pleaseth man's fancies to appoint it. The Lord doth not only favour and bear with jonas infirmities, but also covereth him from the burning & heat of the sun, and also teacheth him by the tree, that he is offended without cause. what tree this was it is not agreed upon yet among writers, but it maketh no matter thereof, it is enough we know it was a tree with broad leaves, whereby the lord would secure both the body and knowledge of the infirm jonas. That it grew up suddenly, and withered away suddenly, it beareth therein the image and property of such honours, riches, and treasures as be in this world: which suddenly rise, and suddenly fall again. Noman therefore should hazard or danger his soul for so brittle and frail things.  
And by the withering away of this little tree, God would show jonas how uncharitable he was: angry that the great City of Ninive was saved: as though he had said, if it grieve the somuch for the loss of this little tree, should it not be a greater grief unto thee, to see the destruction of so great a City? For the tree sprang up in one night, and the City had stand many hundred years. Again for the tree, jonas laboured never a deal, but God builded Ninive. The tree is but one thing, the City had great number both of men and cattle. And lest jonas might have said: yea, but all men of the city be evil, therefore worthy to perish: but God addeth to the matter and saith: there were in the city above a hundred and twenty thousand persons that knew not between the right hand and the left: that is to say, children, and fowls.  
Of this dialogue between God and jonas, we may gather this general, and universal doctrine, that god will save all penitent sinners i Timo. two. for seeing he gave his only son for us, whiles we were yet his enemies, how should it be, he would not in him give us all things. Romans viii Mathe. xi. But here of cometh our loss and perdition, that we repent not from our evil, as the Proclamation of the king of Ninive commanded the people, and subjects thereof, that would not only men to amend their evil lives: but also they should restore again all false gotten goods, and make restitution thereof, as well to god as to man.  
Restitution towards God is, when all honour and glory is given unto him, as saint Paul sayeth i Timotheus i But this glory is, and hath been taken from God by men of every sort, as well by those of the Ecclesiastical policy, as those of the Civil policy.  
Those of the Ecclesiastical Policy take away this honour and praise from God two ways. One by neglecting the true doctrine, the other by defending of false doctrine. By negligence offend such as know God and his ministery by the holy word of god, yet for private respects, either for lucre, or for fear of themselves, suffer many tokens, monuments and ceremonies of superstition: as is the diversity of meats for religions sake, (yet I approve the commandment of the Magistrates, that for a Civil Policy, cause certain days appointed to eat fish in) images, forbidding of marriage in the lent, the use of such vestiments or apparel as obscure the ministry of Christ's church, and representeth the form and fashion of the aaronical ministery of the old law, abrogated, and ended in Christ: either else seldom, or never teach the people, neither procure them to be taught. All those I exhort to restitution, or else doubtless their theft will bring them to damnation. Let them preach truly the word of God, and minister his Sacraments, after the institution of Christ, and then their harm done in time past, shall not be thought upon.  
There be an other sort, that refuse not only to mock this satisfaction, but also obstinately maintain and defend false doctrine, and study to oppress the true doctrine. Of this sort is no small numbered. But those I exhort also to leave their evil sayings, and to make restitution.  
As many as be of the laity, as they be called, that is to say: not of the public ministery of the church robbeth also god of his glory & honour. They seek remedy for sin by another means then through the death of Christ, as by the merchandise of Masses, Indulgences. Invocation of saints, the pains of Purgatory, but I advise them to give God that for it appertaineth only unto him. hearken unto the word of God, and call upon his name as he teacheth thorough Christ in spirit and verity. And thank him for all his gifts he giveth both to your body and soul.  
At your death commend your souls to him, for Christ that died under Pontius Pilate as saint Steven did Act vii And do not doubt of the dead, for they be at rest all ready either in heaven either in hell Io. iii. u.i. Cor. xu.i. Tess. iiii. Apoca. iiii: Wherefore rather give thanks to God for than, then pray from them.   

¶ Of restitution to be made to man.  
IN external goods may a man offend three manner of ways. In evil getting of them. An evil keeping of them. And in evil spending of them.  
They be evil gotten many ways. first when they be taken from an other, by murder, Rape, Uyolencie, Craft, or Theft.  
Thus offended quen jesabel in taking away Nabothes vineyard iii Reg. xxi. at length she was torn with dogs, for her labour. Then be they iue● gotten by subtylties, frauds, corruption of laws, by lying, flattery, and such other. Let every man make restitution of goods thus gotten, or else he shall sure perish. Let the seditious, hurtful, and dangerous traitor, that contrary unto God's laws, taketh weapon against his league Lord and king, restore both his heart and his goods again, to the Kings pleasure and commandment. Let all men cease from getting of their goods by this unlawful means: and the goods so gotten, let them restore again. As zacheus did. Luc. nineteen. And that they may be the better fenced against this unlawful & ungodly getting together of goods, I prai them to read the Canon of saint Paul i Tim. vi. Such as will be rich. et cetera.  
Goods be evil kept, first if they exalt them unto arrogancy and pride, which bringeth the contempt of other: and then if in the abundance of goods thou forget God: Thirdly if having goods, thou cease from labour, and put thyself to ease, so that thou make thyself profitable neither to god, neither to the commune wealth thou dwellest in. Here offend very sore and dangerously such as possess the goods of the Church, and preach not, such as have stipends to teach and teach not, wages to war and war not, received for a thousand soldiers, and serveth not with five hundredth. Such as enjoy hospitales, almoshouses, and the provision of the poor to there own private commodity. To all these I say repent ye, and make restitution.  
Goods be evil spent. first, if they be consumed in an evil case. As when they be applied to pride and excess in apparel or meat and drink, to the oppression and hurt of the poor. Either to find a great company of idle and loitering men.  
Then if they be not used to a good use, to the edifying of Christ's Church, the help of the poor, the prisoners, and such like.  
For in the latter judgement, the Lord shall ask what care and charge we had of the poor. Math. xxv. And we see the rich man damned, because he gave not to Lazarus, Luc. xvi. Unto those also I say: repent ye, and spend the gifts of God after knowledge and virtue, if ye will not, ye shall all perish, Luke. xiii. God sleepeth not but seeth all our acts, and noteth our doings.  
Incase any of these men (whether they be of the Ecclesiastical Policy, or the Civil policy of this your realm, most Gracious King, and you my Lords of his most honourable counsel) detract and will not make restitution, nor use their goods well, for the office ye have taken from God, ye be bound to compel them to do it. And first of all (because there is no man but sinneth) look first unto your selves, & then with the king of Ninive, and the Nobles of his realm, repent ye, and restore unto God that is Gods, and unto man, that which is for the comfort of your subjects: good laws, and diligent execution and usage of the same. Then compel both the spiritualty as they be called, and also the temporalty to make restitution both to God and man accordingly. And now the lord hath given you peace, because ye might have leisure to do these things, as Paul saith i Tim. two. Do therefore as Solomon did iii Re. viii. Abuse not the peace in playing sports, and pastime, but in the building of God's temple, which hath a long time lain desolate: Ye have an example. Num. v, and in any case let that example be followed. There be the gests of josaphat the king written two. Para. xvii. in the which are three notable things. first he took away and removed from his people, idolatry.  
The second, he gave them true judges, whose godly conditions are written in the same book. cap. nineteen. that feared the Lord, accepted in judgement no people, third. They received no bribes, nor rewards.  
The third he placed and appointed Priests not in one place but in all the cities of juda: and not to the end they should play and pastime, but to teach, and not every thing, but the law of God. Al these things must ye do, most Gracious King and you my honourable Lords of his high and wysecouncel, if ye will live in peace, and quietness. I do not exhort your Majesty nor your most honourable Counsel lightly, but upon great, and weighty consideration to remove all these things, that be either the Deuyl●, either man's invintion.  
For in the scripture I find that God many times is offended when we give ●ym but half honour.  
How well began Hiiu the king of Israel four Regum. x. But because he remained in the sins of Hieroboam, his kingdom was not only afflicted, but at length destroyed also. abolish therefore godly king all iniquity, and permit not Mass nor such abomination to any man with in your highness realm: no not to the strangers, which doubtless should be an occasion of slander to your realm, and subjects. For Asa the king of juda iii Regum. xv. removed his mother from the rule, and governance of of the realm, because she had an Idol in a grove, the which her son the king brent. Then your majesty must institute true, faithful, and judges of good conscience. Then send such priests through your realm, that have these two conditions. first that they teach, than that thy teach the word of God. If your majesty do these things, then shall God sed peace and quietness to his pleasure. Farther, God shall make you a fear and terror to fo●en and strange nations that know not the living god.  
And this your majesty shall avoeyde the better, if ye beware of flatterers, and think as joada in his youth favoured the truth of God, and in his age by flattery departed from it iiii. Reg. xii. so the same evil and danger may corrupt your highness. Then if it may please you to command more sundry times to have sermons before your majesty, it will not be a little help to you if they be well made, well borne away, and well practised. And seeing there is in the year viii M.vii. C.lx hours, it shall not be much for your highness no nor for all your household, to bestow of them lii in the year to hear the Sermon of God. If your majesty do these things, the blood of your people shall not be required at your hands. But I read both king and counsel to be admonished, and to amend things amiss. If not, the king of Ninive with his people, shall rise a● the later day, and condemn both king and counsel to death. For they converted at the preaching of one man: yea at the preaching of a stranger, we have not only heard that same by the mouth of strangers, but also by the mouth of our own country men, & that many times. Let us therefore believe and amend, or else we must perish.  
God preserve for the death of Christ, the kings majesty, all his honourable council with the hole realm. Amen.     

¶ Faults escaped in the printing.  

Foli. iiii fac. i. linea. viii. read. Mat. xvii  
Fol. viii. faci. two. lini. xx. lacketh a word was. The consideration thereof was.  
Fol. xx. faci. i lini. i. Deut. v. li.xxxii. faci. two. lini. xxi. they.  
Fol. xli. faci. i. lini. 〈…〉.  
Fol. xliiii. faci, i. lini. viii. jonas.  
Fol. xlix. faci. i. lini. xiii. Iho. xi.  
Fol. liii. faci. two. lini. two. Magistrate.  
Fol. liii. fa. i. two. lini. e●. serve not.  
Fol. li●i. fa. two. li.xxi. nor punish the innocent.  
Fol. liv. faci. i. lini. xii. intention.  
Fol. liv. faci. i lini. xviii. as aboundeth.  
Fol. liv. faci. i. lini. nineteen. thy.  
Fol. lxiii. faci. two. lini. xvi. is.  
Fol. lxvii. faci. i. lini. iii●i. not.  
Fol. lxxv. faci. i. lini. nineteen. Most.  
Fol. lxxvii. faci. i. lini. viii. nineteen.  
Fol. lxx●. faci. i. lini. xii. saying.  
Fol. xc. faci. i. lini. v●alteri.  
Folly, xcvii. faci, 〈◊〉 xii. preach truly.  
Fol. cxiii. faci. i. l●ni. xii. reserved,  
Fol. cxiiii. faci. li. lin. xiii. deferred.  
Fol. cxvii. faci. two. lini. xxi. nature  
Fol. c●viii. faci. two. lini. putforth he shall.  
Fol. cxx. faci. two. lini. vi●i. et. lini. ix. et.  
Fol. cix. faci. two. lini. xiii. chance.  
Folly cxxii. faci. two. lini. nineteen. Comes●●●.  
Fol. cxx●iiii. faci. two. lini. xxii. fygur.  
Fol. cxx●vi. faci. i. lini. xxii. vi.  
Fol. cxliiii. faci. i. lini. vi. omitted.  
Fol. clxix. faci. two. lin●. i. jonas.    

☞ ☞ ☞ Imprinted at London by John day, dwelling over Aldersgate, and William Se●es dwelling in Peter College.  
Cum privilegio ad imprimendum solum.