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STARTPAGEi ¶ The fyrste Sermon made the.xix. day of March, in the yere of our lord a. M. CCCCC.L. before the kinges maiestie & his most honourable Counsel, by Ihon Hoper Preacher, vpon the holy Prophet Ionas.
STARTPAGEi ¶ The First Sermon made the xix day of March, in the year of our lord a. M. 400. before the Kings majesty & his most honourable Counsel, by John Hoper Preacher, upon the holy Prophet Ionas.
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¶ Preface vnto the Prophet.
¶ Preface unto the Prophet.
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IT is the offyce and dewty of euerye good chyld, that studiousli laboreth to obey and folow hys fathers commaundemente,
IT is the office and duty of every good child, that studiousli Laboureth to obey and follow his Father's Commandment,
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before all thynges, to know perfectly the nature and condiciō of hys fathers wyl. Wherof if he be ignoraunte:
before all things, to know perfectly the nature and condition of his Father's will. Whereof if he be ignorant:
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manye tymes in the same thynges he iudgeth best of, he moste offendeth, and the thynges moste pleasaunte and acceptable,
many times in the same things he Judgeth best of, he most offends, and the things most pleasant and acceptable,
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as thynges moste dyspleasaūt and vnacceptable vnto hys father: he flyeth, and refuseth.
as things most dyspleasaunt and unacceptable unto his father: he flies, and Refuseth.
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Euen so wee that be subiectes and the chyldren of God the father almyghty, can do nothyng gratefully and acceptable vnto his Maiesty,
Eve so we that be Subjects and the children of God the father almighty, can do nothing gratefully and acceptable unto his Majesty,
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excepte we first knowe hys good wyl and pleasure towards vs:
except we First know his good will and pleasure towards us:
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or else we shal ther most offēde hym, wher as we mynde moste to please him.
or Else we shall there most offend him, where as we mind most to please him.
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And agayn happyly to improue as pernicious and heretycal, that his wisdom approueth to be most Godlye and profytable.
And again happily to improve as pernicious and heretical, that his Wisdom approveth to be most Godly and profitable.
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Wherefore as the fyrste poynte of a louynge Childe, is to know, what pleasyth, and what dyspleasyth, what contentyth and what discontentyth STARTPAGEii hys father,
Wherefore as the First point of a loving Child, is to know, what pleasyth, and what dyspleasyth, what contentyth and what discontentyth STARTPAGEii his father,
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least he should by ignoraūce displease, where as hys sonnelyke affeccion by naturall zeale woulde please:
lest he should by ignorance displease, where as his sonnelyke affection by natural zeal would please:
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so is it the second poynt of a good Chylde (hys fathers wyll once trulye knowen) dyligently to obserue and kepe the same,
so is it the second point of a good Child (his Father's will once truly known) diligently to observe and keep the same,
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least he should by neglygence or contempt be seene wilfullye to contemne the thynge he hathe wyth dylygence and studye obedyentlye submyttyd hym selfe vnto.
lest he should by negligence or contempt be seen wilfully to contemn the thing he hath with diligence and study obedyentlye submitted him self unto.
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And incase (as suche cases be moste common and daylye) that infyrmities or other occasyon ledde the sonne from the obedyence of hys father:
And incase (as such cases be most Common and daily) that infirmities or other occasion led the son from the Obedience of his father:
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The thyrde poynte of hys dewtie is, speedely to acknowledge his offēce, and desyre pardon & merci for his trāsgressiō, As the prodigal and disobedient sonne dyd. Luke. xv. And Dauid. ii. Samuel.
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. ii. Samuel.
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and so after the remyssyon and pardon obtayned, to be more circumspect and wyse how he fall and transgresse agayne. Psal. li. These proposicions and sentences be so true, that no resonable man doubteth of them.
and so After the remission and pardon obtained, to be more circumspect and wise how he fallen and transgress again. Psalm li. These propositions and sentences be so true, that no reasonable man doubteth of them.
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But as the deuyll hath lefte in the world no truth nor veritie, whych by argument and question he hathe not called into dout:
But as the Devil hath left in the world no truth nor verity, which by argument and question he hath not called into doubt:
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so trobleth he in this case the myndes of men wyth twoo questiōs. The first is how and from whence the wyll of God maye be knowen.
so troubleth he in this case the minds of men with twoo questions. The First is how and from whence the will of God may be known.
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The seconde what ye wil of god is:
The seconde what the will of god is:
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So hath he preuayled amonge men for synne, that the truthe of these STARTPAGEiii questions is vnknowen to the greatest part of the world,
So hath he prevailed among men for sin, that the truth of these STARTPAGEiii questions is unknown to the greatest part of the world,
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as it was in Moses tyme, Christes tyme, & now in oure tyme more ignoraunte and far from God, thē thei.
as it was in Moses time, Christ's time, & now in our time more ignorant and Far from God, them they.
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He perswaded in those daies that the wil of God was knowen, not from heauen nor out of the scripture Canonical,
He persuaded in those days that the will of God was known, not from heaven nor out of the scripture Canonical,
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as the Patriarches, Prophets and the Apostles tawghte, but that it was knowē by the writings, decrees,
as the Patriarchs, prophets and the Apostles tawghte, but that it was known by the writings, decrees,
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and statutes of mē that were in the earth, and that the wyl of God was to do that man commaunded, and not that God commaunded.
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.
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But as almighty God left not hys Church thē, wythout some that shoulde kepe the truthe of bothe these questions amonge the people, to preserue thē from the daunger that muste needes folowe, where as truthe is not knowē.
But as almighty God left not his Church them, 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.
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So hath he done now at thys presente tyme.
So hath he done now At this present time.
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And by the same authoritie (as the deuyll authore and father of all questions and lyes) was confounded thē, so is he now.
And by the same Authority (as the Devil Author and father of all questions and lies) was confounded them, so is he now.
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Moses instructynge the people in the truith of the fyrst questyon whence the wyl of God should be knowē, commaundeth them neither to loke it in Aegipt nor else where,
Moses instructing the people in the truith of the fyrst question whence the will of God should be known, commandeth them neither to look it in Egypt nor Else where,
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but in the worde of God. Deut. xxx. and Sayncte Paule doth the same. Roma. x. and S. Ihon.i. sayth:
but in the word of God. Deuteronomy xxx. and Saint Paul does thee same. Roma. x. and S. John i say:
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Noman hath sene the father, but ye sōne, and he vnto whome the sonne hathe openyd the father vnto.
Roman hath seen the father, but you son, and he unto whom the son hath opened the father unto.
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God therefore and hys blessed wyll is knowen vnto vs, because STARTPAGEiiii he hathe spoken vnto vs by hys deare beloued sonne. Heb. i.
God Therefore and his blessed will is known unto us, Because STARTPAGEiiii he hath spoken unto us by his deer Beloved son. Hebrew i.
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As he spake before time vnto ye world by his prophets.
As he spoke before time unto you world by his Prophets.
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From Christ therfore and hys worde, commeth the knowlege of Gods wil, for the father bid vs hire him. Mat. iii.vii. Io. x.
From christ Therefore and his word, comes the knowledge of God's will, for the father bid us hire him. Mathew. iii.vii. Io. x.
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Nowe what hys wil is, ye truth also appereth out of the booke of God and oute of none other mans writinges. Mark. i. hys wyll to the worlde is thys:
Now what his will is, you truth also appeareth out of the book of God and out of none other men writings. Mark. i. his will to the world is this:
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Do penaunce, and beleue the Gospel. That is to saye:
Do penance, and believe the Gospel. That is to say:
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let euerye man bewayle, and repēt him of hys synnes, and desyre the remyssyon and pardon thereof for Christes sake.
let every man bewail, and Repent him of his Sins, and desire the remission and pardon thereof for Christ's sake.
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For whom, the Gospel sheweth, our sinnes shalbe forgeuē. Ihon. i. iii.iiii. v. vi. Math. xi. Rom. v. Eph. i.
For whom, the Gospel shows, our Sins shall forgiven. John i. iii.iiii. v. vi. Math. xi. Rom. v. Ephesians i.
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Thys doctrine from the fal of mā hath bene alwayes taught in the Catholicke Churche of Christ vnto al nacions,
This Doctrine from the fall of man hath be always taught in the Catholic Church of christ unto all Nations,
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as the wrytynges of the Prophetes, and Apostles dothe testifye:
as the writings of the prophets, and Apostles doth testify:
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in whom is fully, and aboūdaūtly conteined al truth, and veritie, and lefte here for oure doctrine and consolaciō. Rom. xv.
in whom is Fully, and abundantly contained all truth, and verity, and left Here for our Doctrine and consolation. Rom. xv.
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Among the whych is also conteyned as a most faythful wytnesse of all truthe, and verytie, thys holye Prophet Ionas, who was sende by God to the Citie of Niniue, to preach vnto them Gods pleasure,
Among the which is also contained as a most faithful witness of all truth, and verytie, this holy Prophet Ionas, who was send by God to the city of Nineveh, to preach unto them God's pleasure,
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and amendemēt of lyfe, or else wythin fourtye daies, both they and the Citie, shoulde be destroied.
and amendment of life, or Else within fourtye days, both they and the city, should be destroyed.
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Thys Prophet haue I takē to interpretate for two causes.
This Prophet have I taken to interpretate for two Causes.
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STARTPAGEv The one, to declare vnto ye kynges maiestye and his most honorable coūsel, that the doctryne we preach vnto hys maiesties subiectes, is one and the same, with the Prophetes, and Apostles.
STARTPAGEv The one, to declare unto the Kings majesty and his most honourable counsel, that the Doctrine we preach unto his majesty's Subjects, is one and the same, with the prophets, and Apostles.
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And as olde as the doctrine of them both, and not as new as these Papystes,
And as old as the Doctrine of them both, and not as new as these Papists,
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and new learned men of Papystry, wold beare the people in hand. The secōde cause is:
and new learned men of Tapistry, would bear the people in hand. The secōde cause is:
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to declare whych way the synfull worlde may be reconcyled vnto God. And for the better vnderstandynge of the Prophet, I wyll deuide him into fowre partes.
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 fowre parts.
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The fyrst cōteineth, into what daunger Ionas fel by dysobeing of Gods commaundemēt. The seconde parte conteyneth, howe Ionas vsed hym selfe in the fyshes bellye.
The fyrst Containeth, into what danger Ionas fell by dysobeing of God's Commandment. The seconde part Containeth, how Ionas used him self in the fishes belly.
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The thyrde part conteineth the amēdemēt, and cōuersyon of the Niniuites at ye preachyng of Ionas.
The Third part Containeth the amendment, and conversion of the Niniuites At you preaching of Ionas.
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The fourth part cōteyneth an obiurgacion, & rebuke of god, because Ionas lamented the saluacion of ye people and citie.
The fourth part Containeth an obiurgacion, & rebuke of god, Because Ionas lamented the salvation of the people and City.
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The fyrst Parte. The first part is deuided in to thre members. The one conteineth the Embassage, and legacye of Ionas vnto Niniue. The other conteyneth Ionas dysobedience.
The fyrst Parte. The First part is divided in to Three members. The one Containeth the Embassy, and legacy of Ionas unto Nineveh. The other Containeth Ionas dysobedience.
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The thyrde conteyneth the payne and punishment of Ionas disobedience. ¶ The Embassage is described wyth these wordes.
The Third Containeth the pain and punishment of Ionas disobedience. ¶ The Embassy is described with these words.
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THe worde of the Lorde came vnto Ionas ye sōne STARTPAGEvi of Amithai, saying:
THe word of the Lord Come unto Ionas the son STARTPAGEvi of Amithai, saying:
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Arise, and get the to Niniue that great Citie, & crye out againste it, for theyr wyckednesse is come vp before me.
Arise, and get thee to Nineveh that great city, & cry out against it, for their wickedness is come up before me.
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It is not ye lest help that the reder or teacher of ani prophet or other part of ye scriptur shal haue, to knowe of what place, vnder what king, in what state of cōmon wealth, ye prophet liued, yt he purposith to interpretate:
It is not the lest help that the reder or teacher of ani Prophet or other part of you scripture shall have, to know of what place, under what King, in what state of Common wealth, you Prophet lived, that he purposith to interpretate:
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al these things as touchīg our Ionas, is declared in the iiii. booke of ye kings, the. xiiii. cap.
all these things as touching our Ionas, is declared in the iiii. book of the Kings, the. xiiii. cap.
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He liued in Samaria vnder an Idololatrical king Ieroboam, ye sonne of Ioas, a detestable Idololater:
He lived in Samaria under an Idololatrical King Jeroboam, you son of Joash, a detestable Idolater:
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& in Iuda at yt time reigned kīg Amasias
& in Iuda At that time reigned King Amasias
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And thys Ionas labored in the ministery of Gods word at one tyme, wyth Amos, Oseas,
And this Ionas laboured in the Ministry of God's word At one time, with Amos, Hosea,
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and Ioell the true Prophetes of God.
and Joel the true prophets of God.
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The state and condicion of the commone wealthe, was troublous and verye vnquiet, forbecause ye Israelits bi their Idololatri in folowing yt learning inuented by man,
The state and condition of the Common wealth, was troublous and very unquiet, forbecause you Israelites by their Idololatri in following that learning invented by man,
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and leuing ye word of god, God punyshed them wt many greate & cruel warres,
and leuing the word of god, God punished them with many great & cruel wars,
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Yet after hys accustomed pytye and compassiō vpon those that he punysheth, to remoue ye occasion that worketh gods yre and displeasure, he sent them dyuers tymes his holy Prophetes, that shoulde cal thē from theyr Idololatry and corrupt lyuyng as Elias, Elizeus,
Yet After his accustomed pity and compassion upon those that he Punisheth, to remove you occasion that works God's ire and displeasure, he sent them Diverse times his holy prophets, that should call them from their Idolatry and corrupt living as Elias, Elisha,
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and this our Prophet STARTPAGEvii Ionas, but all in vayne:
and this our Prophet STARTPAGEvii Ionas, but all in vain:
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they wold be noughty Idololatres and vicious lyuers continually, mawgree gods heade, and would (as we now adayes,
they would be naughty Idolaters and vicious livers continually, mawgree God's head, and would (as we now adays,
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for the most parte do) rather geue faythe vnto the Prophetes of men, and lyars,
for the most part do) rather give faith unto the prophets of men, and liars,
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then vnto the Prophetes of god, that be true men:
then unto the prophets of god, that be true men:
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But ther reward was (as ours shalbe, except we amende) vtter destrucciō, and losse both of them selues, and theyr commune wealthe.
But there reward was (as ours shall, except we amend) utter destruction, and loss both of them selves, and their commune wealth.
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The commone wealth and state of Israel and Iuda, thus troublouslye being afflicted, the commaundement of god came vnto thys oure Ionas, that he sholde go to the great Citie of Niniue, as the text saith.
The Common wealth and state of Israel and Iuda, thus troublously being afflicted, the Commandment of god Come unto this our Ionas, that he should go to the great city of Nineveh, as the text Says.
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In the which words note fyrste that no man can, or may teach truly ye word of god,
In the which words note First that no man can, or may teach truly the word of god,
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but he be called ordynarylye, or extraordinarily. Ordinarily wher as is no corruptiō of the ministery in the church, neither in doctrine,
but he be called ordynarylye, or extraordinarily. Ordinarily where as is no corruption of the Ministry in the Church, neither in Doctrine,
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neither in the right ministracion of the sacramēts, whyche be as seales and conclusions of Gods holy worde.
neither in the right ministration of the Sacraments, which be as Seals and conclusions of God's holy word.
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Wher as this integritie I say remayneth in the Churche, noman ought wtout the appointment of the hygher powers to intrude or appoynt hym self to preache,
Where as this integrity I say remaineth in the Church, Roman ought without the appointment of the higher Powers to intrude or appoint him self to preach,
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or minister, as it was in Moses tyme and the Apostelles.
or minister, as it was in Moses time and the Apostles.
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Extraordinaryly is, when immediatelye any mā is called by God, wher as the ministery of the church is corrupted,
Extraordinarily is, when immediately any man is called by God, where as the Ministry of the Church is corrupted,
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as it was in the tyme of yt prophets STARTPAGEviii and of Christ, that called to minister such as the common face and greatest multitude of the worlde, woulde not admitte, no not the hygh byshop,
as it was in the time of that Prophets STARTPAGEviii 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,
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and those that then were called the holye churche, as is to be seene by Amos, Ionas, Hieremie, Moses and Paule, wyth other.
and those that then were called the holy Church, as is to be seen by Amos, Ionas, Jeremiah, Moses and Paul, with other.
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They are to be rebuked therfore that intrudeth and put them selues wythout lawful callynge into ye ministerye of ye Church, other wyth money,
They Are to be rebuked Therefore that intrudeth and put them selves without lawful calling into you Ministry of the Church, other with money,
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or praier, and bye them selues into the Churche, which thing through al papistry is acōmon practyse & dayly vsed thinge.
or prayer, and buy them selves into the Church, which thing through all papistry is acommon practise & daily used thing.
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For in case they sought not of their bishopprik more ryches and honoure, then the necessari trauels & labours that be annexed vnto the vocacacion, they woulde not stryue so sore who might lepe vp first to the bishoppes and persones vocacion.
For in case they sought not of their bishopprik more riches and honour, then the Necessary travels & labours that be annexed unto the vocacacion, they would not strive so soar who might leap up First to the Bishops and Persons vocation.
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Ther woulde not so many princes contend, and labour, for the seate of Rome, the nest of abhominacion.
There would not so many Princes contend, and labour, for the seat of Room, the nest of abomination.
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If ther were not in it rather the patrimonye of Iudas and Simon Magus, then the laboure of Christ & Peter, more ease then payne, more ryches then bourden. The Text saith:
If there were not in it rather the patrimony of Iudas and Simon Magus, then the labour of christ & Peter, more ease then pain, more riches then bourden. The Text Says:
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that thys prophet beyng called by God, was sente to Niniue.
that this Prophet being called by God, was sent to Nineveh.
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Of thys cityes originall, reade the.x. of of Gen. It was the chiefe citie of the Assiriās,
Of this cities original, read the x of of Gen. It was the chief City of the Assyrians,
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vnto the whych Ionas was sent and the consideracion therof, that in case the heade Citye be well instructed of a realme, there is the better STARTPAGEix hope of all the reast.
unto the which Ionas was sent and the consideration thereof, that in case the head city be well instructed of a realm, there is the better STARTPAGEix hope of all the reast.
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Therfore god hath vsed from the beginnynge of common wealthes to be mercyfull vnto the greatest cities therof,
Therefore god hath used from the beginning of Common wealths to be merciful unto the greatest cities thereof,
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and hath sent the most preachers of y• truithe, as it is to be seene in these dayes, what God hathe shewed vpon London.
and hath sent the most Preachers of y• truth, as it is to be seen in these days, what God hath showed upon London.
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And as he offereth them fyrste the tokens of hys merci, so first he reuēgeth their vnkyndnes wyth hys punishment (if they neglect and contemne the grace offered.) It is to be noted that thys Cytye of Niniue was Idololatrycall,
And as he Offereth them First the tokens of his merci, so First he revenges their unkindness with his punishment (if they neglect and contemn the grace offered.) It is to be noted that this city of Nineveh was Idolatrical,
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and Gentelyshe, neuer vnder the dysciplyne and doctryne of Moses.
and Gentilesse, never under the dysciplyne and Doctrine of Moses.
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Yet vnto it sendeth the lord his Prophet to declare vnto ye Iewes that the Ceremonies & workes of the law, wherof they most gloried and extolled them selues, were not necessari to saluacion,
Yet unto it sends the lord his Prophet to declare unto you Iewes that the Ceremonies & works of the law, whereof they most gloried and extolled them selves, were not Necessary to salvation,
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but geuen for a time to excercise theyr obedience in the commaundement of God.
but given for a time to Exercise their Obedience in the Commandment of God.
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And to trust in Christe of whō their rites & sacrifices were fygures and shadowes of:
And to trust in Christ of whom their Rites & Sacrifices were figures and shadows of:
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further the Lorde declareth by thys embassage vnto Niniue, that the ignoraunte and supersticious Gētils be more redy to receaue the lyuing worde of God, then the harde harted Iewes:
further the Lord Declareth by this Embassy unto Nineveh, that the ignorant and superstitious Gētils be more ready to receive the living word of God, then the harden hearted Iewes:
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As it is to be sene at thys presēt day.
As it is to be seen At this present day.
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More easie it is to conuert vnto God ten symple and ignoraunt soules, thē one that hath bene broughte vp,
More easy it is to convert unto God ten simple and ignorant Souls, them one that hath be brought up,
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& is wedded to the vngodlye doctryne and STARTPAGEx tradycions of men.
& is wedded to the ungodly Doctrine and STARTPAGEx traditions of men.
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Moreouer the Lord in sekyng the wealth of these Assitiās, declareth that he is not onelye the God of the Iewes, but also of the Gētils. Rom. iii. Act. x. The text declareth to what ende Ionas was sent to the Citye.
Moreover the Lord in seeking the wealth of these Assitians, Declareth that he is not only the God of the Iewes, but also of the Gentiles. Rom. iii. Act. x. The text Declareth to what end Ionas was sent to the city.
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What to doto bryng in the Ceremonyes of of Moses law? Nay, but to cry out agaynst it.
What to doto bring in the Ceremonies of of Moses law? Nay, but to cry out against it.
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That is to say, playnlye and openlye to shewe Gods pleasure vnto them:
That is to say, plainly and openly to show God's pleasure unto them:
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and not agaynst one or twoo of the citie, but generally against the whole Citie, without respect of persons:
and not against one or twoo of the City, but generally against the Whole city, without respect of Persons:
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Against the kyng, the Prynces, the lawers, the Priestes, and the common people. And thys was the dewtye and offyce of all the Prophetes. Esay. lviii. Crye out and ceasse not. Also Hier. ii. vii. The same commaundemente was geuen to all the Apostles, Mark. xvi. Math. xxviii. The same commaundeth S. Paule. ii. Tim. iiii. preache in tyme and out of tyme.
Against the King, the Princes, the Lawyers, the Priests, and the Common people. And this was the duty and office of all the prophets. Isaiah. lviii. Cry out and cease not. Also Hier. ii. vii. The same Commandment was given to all the Apostles, Mark. xvi. Math. xxviii. The same commandeth S. Paul. ii. Tim. iiii. preach in time and out of time.
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Th•s is the note and marke to know the byshoppes and ministers of god, from the mynisters of the deuyll:
Th•s is the note and mark to know the Bishops and Ministers of god, from the Ministers of the Devil:
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by the preachyng tounge of the Gospel, and not by shauyng, clyppyng, vestyments and vtward apparel.
by the preaching tongue of the Gospel, and not by shaving, clipping, vestyments and vtward apparel.
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The text maketh answer to an obiecciō that myght be demaunded wherefore God woulde sende Ionas, a man of base sorte, to rebuke so greate a kyng wyth hys councell and common wealth.
The text makes answer to an objection that might be demanded Wherefore God would send Ionas, a man of base sort, to rebuke so great a King with his council and Common wealth.
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Because theyr syns STARTPAGExi are come vp before the face of the Lord. Of thys aunswer we learn three thynges.
Because their Sins STARTPAGExi Are come up before the face of the Lord. Of this answer we Learn three things.
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The fyrste that the Lorde seyth, marketh, and is displeased wyth our sinnes, althoughe we lyue in al securitie and careles,
The First that the Lord Saith, marks, and is displeased with our Sins, although we live in all security and careless,
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as though oure synnes offended God nothyng at all.
as though our Sins offended God nothing At all.
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The seconde, as manye tymes as God sendeth suche Preachers, as wythoute feare sheweth vnto the world Gods woorde,
The seconde, as many times as God sends such Preachers, as without Fear shows unto the world God's word,
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and punyshmente for synne, that theyr synne is full rype, and that they must either amende at the preachynge,
and punishment for sin, that their sin is full ripe, and that they must either amend At the preaching,
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or vtterlye to peryshe vnder the plage, and scourge of God.
or utterly to perish under the plague, and scourge of God.
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Thus Noah was preacher before the flood, Ionas before the destrucciō of Niniue, Loth of Sodome, Christ and his Apostles of Hierusalem.
Thus Noah was preacher before the flood, Ionas before the destruction of Nineveh, Loath of Sodom, christ and his Apostles of Jerusalem.
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Seyng nowe that God hathe sent hys worde, hys king, his magistrates, and hys Preachers into England, it is (take hede of it) a very token, that the sinnes of Englande is ascended vp into hys sight,
Sing 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 sighed,
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and that out of hand we amend, or sodenlye to looke for the most seuere & cruel punyshment of God.
and that out of hand we amend, or suddenly to look for the most severe & cruel punishment of God.
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Al men confesse, that synne neuer so aboūded, but none of vs say it is I that prouoke the Ire of God. and I wil amēd.
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.
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The nobilitie putteth al the fault in the people, the people in the nobilitye, in the Bishops, marchauntes, priestes, and other.
The Nobilt putteth all the fault in the people, the people in the Nobilt, in the Bishops, Merchants, Priests, and other.
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But wil ye he iudged, at one worde by the STARTPAGExii testimony of a noble wise man. Noble Esay the prophet saith:
But will you he judged, At one word by the STARTPAGExii testimony of a noble wise man. Noble Isaiah the Prophet Says:
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The Oxe knoweth hys Lord, and y• Asse hys owners stable, wo is me, ye sinful people, people laden with iniquitie, a sede malicious, lost childrē:
The Ox Knoweth his Lord, and y• Ass his owners stable, woe is me, you sinful people, people laden with iniquity, a seed malicious, lost children:
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ye haue forsaken the Lord, and the holy one of Israel ye haue prouoked, as Esay. i.
you have forsaken the Lord, and the holy one of Israel you have provoked, as Isaiah. i.
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Let euery man looke vpon hym selfe, knowledge hys synne, and studye to amend it from the hyghest to the lowest,
Let every man look upon him self, knowledge his sin, and study to amend it from the highest to the lowest,
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for the Lord is redy to smyte.
for the Lord is ready to smite.
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The thyrd doctryne oute of thys place is a descripcion of Gods nature, and longe sufferaunce towards kyngdomes, realmes, publicke and priuate persons,
The Third Doctrine out of this place is a description of God's nature, and long sufferance towards kingdoms, Realms, public and private Persons,
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for wher as he myght most iustlye punyshe and take vengeaunce vpō vs for synne, he is yet so mercyfull that he premonysheth,
for where as he might most justly Punish and take vengeance upon us for sin, he is yet so merciful that he premonisheth,
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& forewarneth of hys scourge to come, by hys prophets, Apostles, and preachers, and wylleth the worlde to amende:
& forewarneth of his scourge to come, by his Prophets, Apostles, and Preachers, and willeth the world to amend:
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in case they so do, he wyl turne hys Ire from them, if they wyl not, no remedye but vtter destruccion, as ye maye read. Gene. vii. of the flud. Ge. xix. of Sodomme. Exo. xiiii. of Pharo.
in case they so do, he will turn his Ire from them, if they will not, no remedy but utter destruction, as you may read. Gene. vii. of the flood. Ge. xix. of Sodom. Exo. xiiii. of Pharo.
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But let vs rather folow the exāple of the Niniuits and amende, then the example of the Aegiptians, and perish.
But let us rather follow the Exampl of the Ninevites and amend, then the Exampl of the egyptians, and perish.
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Thus much is to be takē hede of, in the legacye of Ionas in the fyrste parte of the chapter.
Thus much is to be taken heed of, in the legacy of Ionas in the First part of the chapter.
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Now foloweth the seconde part conteyning Ionas dysobediēce after this sort in ye text. STARTPAGExiii Wher vpon Ionas rose to fly from the face of the lord into Tharsis,
Now Followeth the seconde part containing Ionas dysobedience After this sort in you text. STARTPAGExiii Where upon Ionas rose to fly from the face of the lord into Tharsis,
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& came to Iapho, & founde a shyp pressed towards Tharsis, paiing his passage, he wēt into her, to come wyth them vnto Tharsis.
& Come to Japho, & found a ship pressed towards Tharsis, paying his passage, he went into her, to come with them unto Tharsis.
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Ionas was cōmaūded to cry & preach against ye Niniuites, but being afeard, & suspecting yt difficulty of yt vocaciō, flyith an other way.
Ionas was commanded to cry & preach against you Niniuites, but being afeard, & suspecting that difficulty of that vocation, flyith an other Way.
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Here first ar two things to be noted:
Here First Are two things to be noted:
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whether he flyeth, & frō whēce he flieth, the text saith he fledde to Tharsis, which some mē thīk is yt sea called Mare mediterraneū,
whither he flies, & from whence he flies, the text Says he fled to Tharsis, which Some men think is that sea called Mare mediterraneū,
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but y• more true opiniō is, yt Tharsis is the citi caled Tunes, or Carthage. Iapho is the citie called Ioppe, a hauē towne in Palestina.
but y• more true opinion is, that Tharsis is the city's called Tunis, or Carthage. Japho is the City called Joppa, a Haven town in Palestine.
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He flieth from the face of God, that is to wyte from the beneuolente and mercyful god that appoynted hym to the vocacion of preachyng.
He flies from the face of God, that is to wit from the beneuolente and merciful god that appointed him to the vocation of preaching.
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Of thys text we learne manye Godlye doctrines.
Of this text we Learn many Godly doctrines.
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First, how hard & difficult a vocaciō it is, to be a preacher, that incase he be not wyth a synguler mercy of God comforted and strengthned, he can not,
First, how hard & difficult a vocation it is, to be a preacher, that incase he be not with a singular mercy of God comforted and strengthened, he can not,
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nor is it possyble he shuld preach truly Gods word, as it is to be sene by Moses. Ex. v. vi. Esay. vi. Hier. i. ii. Math. x.
nor is it possible he should preach truly God's word, as it is to be seen by Moses. Ex. v. vi. Isaiah. vi. Hier. i. ii. Math. x.
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and in thys ye may see the dyuersitie betwene the ministerye of God, & of y• deuil, of Christ, and of Antechrist.
and in this you may see the dyuersitie between the Ministry of God, & of y• Devil, of christ, and of Antichrist.
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Christs mynistery is ful of labors, paines STARTPAGExiiii sclounders, and calamytyes. Antichrist is ful of care, pleasures, cōmodities, & honoures:
Christ mynistery is full of labors, pains STARTPAGExiiii sclounders, and calamytyes. Antichrist is full of care, pleasures, commodities, & honours:
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as ye maye see through all the kingdom of the Pope, for ther is not a byshoppricke nor benefice cā fal,
as you may see through all the Kingdom of the Pope, for there is not a bishopric nor benefice can fall,
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but ten ar reddy to take it or it come to the groūd.
but ten Are ready to take it or it come to the ground.
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Yea, and healpe awaye the incumbēt wyth an Italion figge before tyme, as ye may rede of Uictor the thyrd.
Yea, and help away the incumbent with an Italian fig before time, as you may rede of Victor the Third.
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The seconde doctryne is, that who so euer leaueth vndone the office commaunded vnto him by god, flieth from the fauour and good wyl of God,
The seconde Doctrine is, that who so ever Leaveth undone the office commanded unto him by god, flies from the favour and good will of God,
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as it is to be sene. i. Regu. xv. Here be al bishops and priestes admonished to beware how they leaue their deuties and cures.
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.
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They flie from y• face of god as many as beare that name and preache not the word of God,
They fly from y• face of god as many as bear that name and preach not the word of God,
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and instruct not the people after the mouthe of god.
and instruct not the people After the Mouth of god.
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Myserable and cursed is our tyme of gods owne mouth that ther be such dom bishops, vnpreaching prelats,
Miserable and cursed is our time of God's own Mouth that there be such dom Bishops, unpreaching Prelates,
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and such asseheadded Mynysters in the church of God. Christ institutid nether singers, nor massers, but preachers, and testimonies of his true doctrine. Mar. xvi. Mat. xxviii. Luk. xxiiii. Act. i.
and such asseheadded Ministers in the Church of God. christ institutid neither singers, nor mass, but Preachers, and testimonies of his true Doctrine. Mar. xvi. Mathew xxviii. Luk. xxiiii. Act. i.
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He that leaueth thys doctryne vntaught in the church, or teacheth a contrary doctrin flieth from the face of god,
He that Leaveth this Doctrine untaught in the Church, or Teaches a contrary Doctrine flies from the face of god,
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and do incurre the daunger and dampnacion that is wrytten. Ezechi. xxxiii. iii. I wyll requyre theyr losse (sayeth God to the preacher) at STARTPAGExv thy hand.
and do incur the danger and damnation that is written. Ezekiel. xxxiii. iii. I will require their loss (Saith God to the preacher) At STARTPAGExv thy hand.
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Let nomā therfore be offended if the cryer speake agaynst the faultes of al degres wythout excepcion:
Let Roman Therefore be offended if the crier speak against the Faults of all Degrees without exception:
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seing he is commaunded so to do vpō the paine eternal of his soule, and Paule sayth:
sing he is commanded so to do upon the pain Eternal of his soul, and Paul say:
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wo be vnto me, if I preache not. i. Cor. ix.
woe be unto me, if I preach not. i. Cor. ix.
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Let all men take heede to do the thing that apparteyneth to theyr offyce, least they depart from the face of the Lord,
Let all men take heed to do the thing that apparteyneth to their office, lest they depart from the face of the Lord,
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as kyngs do, if they make any laws contrary to the lawe of God and the lawe of nature,
as Kings do, if they make any laws contrary to the law of God and the law of nature,
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or suffer theyr subiectes to be tawght in anye doctryne for the saluacion of theyr soules, beside and contrary to the expresse word of god.
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.
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The iustyce departeth from the face of God, when yt he for fauor, preposterous peti, or for bribes iudgeth not iustly.
The Justice departeth from the face of God, when that he for favour, preposterous Peti, or for Bribes Judgeth not justly.
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The gentle men when bysyde charity seke themselues wyth the hurt of their neighbours.
The gentle men when busied charity seek themselves with the hurt of their neighbours.
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The commons of euery realme departeth frō the fauour of god when sediciously, & inobedientlye they make tumults,
The commons of every realm departeth from the favour of god when seditiously, & inobedientlye they make tumults,
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and sedicion, lyftynge vp weapon agaynst theyr kyng and rulers, whych leadeth to eternal dāpnacion. Rom. xiii. Num. xvi. But a man might say:
and sedition, lifting up weapon against their King and Rulers, which leads to Eternal damnation. Rom. xiii. Num. xvi. But a man might say:
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toush, it is not so great a matter, if a man walke not in hys vocacion,
toush, it is not so great a matter, if a man walk not in his vocation,
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neyther yet is god so much offended with dysobediēce, but thys fleshly and peruerse opinion, may soone be corrected,
neither yet is god so much offended with dysobedience, but this fleshly and perverse opinion, may soon be corrected,
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if mē wold cōsider the daungers that thys poore man Ionas fell into, for hys dysobedyence.
if men would Consider the dangers that this poor man Ionas fell into, for his dysobedyence.
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STARTPAGExvii They be in number syxe. The fyrste is the perylous wyndes that troubleth the shippe.
STARTPAGExvii They be in number syxe. The First is the perilous winds that Troubles the ship.
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The seconde, hys synne and dysobedience is detected and made open by lottes. The thyrd, he is examyned what he is.
The seconde, his sin and dysobedience is detected and made open by lots. The Third, he is examined what he is.
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The fourthe, he is constrayned to geue sentence of death agaynst hym selfe. The fyfth, the shipmen cannot saue him.
The Fourth, he is constrained to give sentence of death against him self. The fyfth, the shipmen cannot save him.
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The sixt, he is cast into the sea. The fyrst daunger hath two partes: The one sheweth the daunger of the shyppe.
The sixt, he is cast into the sea. The fyrst danger hath two parts: The one shows the danger of the ship.
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The other shewith how the mariners behaueth thē selues in the time of theyr daunger. Of the fyrst, thus sayth the Prophet.
The other Showeth how the Mariners behaveth them selves in the time of their danger. Of the fyrst, thus say the Prophet.
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The Lorde hurled a greate wynde into the sea, and there arose a myghtie tempest in the sea,
The Lord hurled a great wind into the sea, and there arose a mighty tempest in the sea,
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so that the shyppe was in Ieoperdie of goynge in pieces.
so that the ship was in Jeopardy of going in Pieces.
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Well we maye thyncke to escape the daunger of GOD though we neglect oure dewty and vocacion,
Well we may think to escape the danger of GOD though we neglect our duty and vocation,
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but truely it can not be so.
but truly it can not be so.
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Whither sayeth Dauyd shoulde I go from thy spirite, and whither shoulde I fle frō thy face? Psal. cxxxix.
Whither Saith David should I go from thy Spirit, and whither should I fle from thy face? Psalm cxxxix.
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Ther is no corner of the world wher in man maye hyde hym selfe from the knowlege and punishment of God,
There is no corner of the world where in man may hide him self from the knowledge and punishment of God,
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if we neglect the worckes of oure vocacion.
if we neglect the works of our vocation.
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He hath all thynges in hys hand, heauen, earth, the wyndes, and the waters, with the whiche he STARTPAGExviii vseth to punyshe the wyckednes of transgressours wythall at his pleasure,
He hath all things in his hand, heaven, earth, the winds, and the waters, with the which he STARTPAGExviii uses to Punish the wickedness of transgressors withal At his pleasure,
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when he wil, as it is to be seen. Samu. i. Of thys place of the text, we learne that whosoeuer contrarye to Goddes commaundemente, studieth to auoyde one yuell, falleth into manye.
when he will, as it is to be seen. Samuel i. Of this place of the text, we Learn that whosoever contrary to Goddess Commandment, studieth to avoid one evil, falls into many.
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The byshop or the preacher that for the loue or feare of the world letteth to speke the trueth, falleth into the burnyng and damnacion of hys owne conscience.
The bishop or the preacher that for the love or Fear of the world lets to speak the truth, falls into the burning and damnation of his own conscience.
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The people that agaynst goddes lawe woulde defende the pouertye of theyr bodies, loste body, soule, wyfe, chyldren and all together.
The people that against God's law would defend the poverty of their bodies, lost body, soul, wife, children and all together.
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The corrupte Iudge in serchynge to serue hyz owne tourne or hys frenfrends in corrupting of iustice, bryngeth bothe hym selfe and hys frende into the daunger of eternal dampnacion.
The corrupt Judge in searching to serve hyz own turn or his frenfrends in corrupting of Justice, bringeth both him self and his friend into the danger of Eternal damnation.
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The text procedeth yt sheweth howe the mariners behaued them selues in this daūger, yt whych thyng is dylygently to be noted.
The text Proceedeth that shows how the Mariners behaved them selves in this danger, that which thing is diligently to be noted.
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For in them is expressed averi liuelye ymage of all men that lackyth fayth, howe they feare aboue measure in the tyme of trouble.
For in them is expressed averi lively image of all men that lackyth faith, how they Fear above measure in the time of trouble.
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Theyr doinges is expressed foure waies: First their fayth. Second, eche of thē calleth vpō his own god. Third, thei exonerate the ship.
Their doings is expressed foure ways: First their faith. Second, eke of them calls upon his own god. Third, they exonerate the ship.
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Fourth they wake Ionas oute of hys sleepe.
Fourth they wake Ionas out of his sleep.
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The fear, declareth ye greatnes of the daunger they were in, & theyr ignoraunce of God, STARTPAGExix who onelye comforteth in the dayes and houre of trouble.
The Fear, Declareth you greatness of the danger they were in, & their ignorance of God, STARTPAGExix who only comforts in the days and hour of trouble.
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That euery man calleth vpon his own god, it appeareth ther were people of sondry and dyuers nacions,
That every man calls upon his own god, it appears there were people of sundry and Diverse Nations,
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and also what is common to all men vnder the sunne that haue not lost the vse of reason when we be left destitute of humane healpe, we call vpon god, not for loue,
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 humane help, we call upon god, not for love,
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but for feare, as it is sayd: metus primus in orbe Deos fecit. That is to say:
but for Fear, as it is said: metus primus in orbe Gods fecit. That is to say:
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feare was the fyrste that made Gods in the world.
Fear was the First that made God's in the world.
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These mariners are of some part to be folowed, of some part not, that in the daye of trouble they praye, we ought to folowe them:
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:
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that they praye not to the one and sole God, but euerye man to a sondrye God, they maye not be folowed.
that they pray not to the one and sole God, but every man to a sundry God, they may not be followed.
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For there is but one patron and helper for all men, and he is neuer nor no where knowen but by his word.
For there is but one patron and helper for all men, and he is never nor no where known but by his word.
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Mānes reason knoweth ryght wel in the tyme of trouble that ther is a god, but who he is reason cannot tell.
Man's reason Knoweth right well in the time of trouble that there is a god, but who he is reason cannot tell.
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Therefore worshippeth reasō an idole of hys own heade, vnder the name of God, and then foloweth man, eyther hys owne opinion, eyther the tradicion of hys elders.
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.
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And thys is the fountayne of Idolatrye, when that euery manne thyncketh hym to be hys God, that he hym selfe, hys elders,
And this is the fountain of Idolatry, when that every man thyncketh him to be his God, that he him self, his Elders,
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or custome hath taken to be god.
or custom hath taken to be god.
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From hence came suche diuersitye of gods among the Gētiles, & so many patrons among ye supersticious sort of Christians.
From hence Come such diversity of God's among the Gentiles, & so many Patrons among you superstitious sort of Christians.
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These goddes all together STARTPAGExx be forbyd. Exodi. xx. Deutrono. vi. They lyghten the shyp when they felt that prayers auayled nothynge, they tourne to laboure whyche also eased them nothynge.
These God's all together STARTPAGExx be forbid. Exodus. xx. Deuteronomy. vi. They lighten the ship when they felt that Prayers availed nothing, they turn to labour which also eased them nothing.
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Whereby we learne that al gods and goddesses be but vanitye, sauynge oure god the father of Iesus Christe.
Whereby we Learn that all God's and Goddesses be but vanity, Saving our god the father of Iesus Christ.
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And no laboure nor trauayl avayleth wyth out the fauoure of God. Luke. ix. The woman had spente all she had on Physicions, yet nothyng the better:
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:
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so doeth the Papistes in Masses and yet theyr conscience nothynge more deliuered from synne, and those that praye to Saynctes attayneth nothyng.
so doth the Papists in Masses and yet their conscience nothing more Delivered from sin, and those that pray to Saints attaineth nothing.
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If theyr requeste be sometyme graunted theym, it is none other then a punishmēt of their Idololatry.ii. Thessa. ii. The fourth thing thei do, they wake Ionas.
If their request be sometime granted them, it is none other then a punishment of their Idolatry ii Thessa ii. The fourth thing they do, they wake Ionas.
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But Ionas gate him vnder y• hatches wher he laied him down and slombred. The text noteth two things: one that Ionas slept:
But Ionas gate him under y• Hates where he laid him down and slumbered. The text notes two things: one that Ionas slept:
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the other how the mariners awoke hym to call vpon hys God. Ionas slepe sygnifyeth two thynges.
the other how the Mariners awoke him to call upon his God. Ionas sleep signifieth two things.
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Fyrst, that when we thynk our selues most at reast:
Fyrst, that when we think our selves most At reast:
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then be we moste in daunger, as it is to be sene by Baltheser in y• prophet Daniell, and Math. xxiiii. ii. Thess. ii. Luke. xii.
then be we most in danger, as it is to be seen by Balthazar in y• Prophet Daniell, and Math. xxiiii. ii. Thess ii. Luke. xii.
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The second is, to declare the nature of syn, whyles it is a committyng the STARTPAGExxi prycke and daunger thereof is not felte, but it delyteth rather man:
The second is, to declare the nature of sin, whiles it is a committing the STARTPAGExxi prick and danger thereof is not felt, but it delighteth rather man:
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So without feare, eat Adam and Eue the apple, Peter denyed Christe. And because God, out of hande punyshethe not out synne, the deuyl bewitcheth our myndes,
So without Fear, eat Adam and Eue the apple, Peter denied Christ. And Because God, out of hand Punisheth not out sin, the Devil bewitches our minds,
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and wyttes, and beareth vs in hande, that he wyl neuer punysh, and that God seythe not oure synne,
and wits, and bears us in hand, that he will never Punish, and that God seythe not our sin,
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nor is not so greuouselye offended wt oure sinnes.
nor is not so grievously offended with our Sins.
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So yet slepeth the synne at thys daye of them that persecute God and his holy word.
So yet Sleepeth the sin At this day of them that persecute God and his holy word.
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The synnes of false or negligent Byshops and priestes, the synne of the corrupte iudges, and sedycious people:
The Sins of false or negligent Bishops and Priests, the sin of the corrupt judges, and sedycious people:
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but it wyll awake one daye as ye may read Gen. iiii. and here by our Ionas.
but it will awake one day as you may read Gen. iiii. and Here by our Ionas.
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At the houre of oure death synne wyll awake, and wyth oure owne synne the deuyl wyl kyl vs eternally excepte we awake betime.
At the hour of our death sin will awake, and with our own sin the Devil will kill us eternally except we awake betime.
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That they desier Ionas to praye vnto hys God, it declareth that al Idololatrye and supersticious persons thyncke one god to be stronger then the other.
That they desire Ionas to pray unto his God, it Declareth that all Idolatry and superstitious Persons think one god to be Stronger then the other.
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As it is to be seen in papistrie at this presente day, where as it is disputed which ladye is best, oure Ladye of Bullayne, or our Ladye of Rome.
As it is to be seen in papistry At this present day, where as it is disputed which lady is best, our Lady of Boulogne, or our Lady of Rome.
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Sayncte Iames in Italye, or Sayent Iames at Compostella? Father this text declareth that Idololaters alwayes seeke newe goddes where as theyr olde god dedeiueth theym,
Saint James in Italy, or Saint James At Compostela? Father this text Declareth that Idolaters always seek new God's where as their old god dedeiueth them,
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so is it amonge Christians when the matter is playne desperat, they lot y• matter, STARTPAGExxii betwene three,
so is it among Christians when the matter is plain desperate, they lot y• matter, STARTPAGExxii between three,
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or foure Idololatrycal Pilgrimages which one of them shalbe the Patron of his health.
or foure Idolatrical Pilgrimages which one of them shall the Patron of his health.
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Wher as ye word of God is knowen, there is no sute but vnto one god by ye mediacion of Christe:
Where as you word of God is known, there is no suit but unto one god by you mediation of Christ:
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Beside whō there is no health. Thys God I cōmend vnto you:
Beside whom there is no health. This God I commend unto you:
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vnto thys god make youre prayers, for sake that heretical doctrin that deuideth your hartes in prayer part to god, and part to saynts departed.
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.
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For god is sufficient to helpe and wyl healpe alone. Esa. lxiii. to hym be all honour and glorye, now and for euer.
For god is sufficient to help and will help alone. Isaiah lxiii. to him be all honour and glory, now and for ever.
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The end of the fyrst Sermon.
The end of the fyrst Sermon.
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¶ The second Sermō vpon Ionas, made by Ihon Hoper.xxvi. of Februarye. ¶ The Preface.
¶ The second Sermon upon Ionas, made by John Hoper xxvi of February. ¶ The Preface.
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VNto euerye man is apoynted hys vocatiō: to one this, to an other that:
Unto every man is appointed his vocation: to one this, to an other that:
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One to a priuate, an other to a publyke vocacion, and eche of thē, eyther is lawful, or vnlawfull.
One to a private, an other to a public vocation, and eke of them, either is lawful, or unlawful.
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That is vnlawfull that fyghteth and repugneth wyth the word of God, as the vocacion of baudes, Idololatres, masse mongers, common receauers,
That is unlawful that fighteth and repugneth with the word of God, as the vocation of bawds, Idolaters, mass mongers, Common Receivers,
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and mainteiners of disers, and dysse houses wyth suche lyke.
and maintainers of disers, and dysse houses with such like.
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In these, or any lyke, who soeuer continually styll wythoute STARTPAGExxiii repentaunce is subiect to eternal dampnaciō.
In these, or any like, who soever continually still without STARTPAGExxiii Repentance is Subject to Eternal damnation.
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The other vocacion is lawfull, and standeth wyth the word of God. Of the whiche S. Paule speaketh.
The other vocation is lawful, and Stands with the word of God. Of the which S. Paul speaks.
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In what vocacion any man is called, in the same let hym abyde. But thys lawfull vocacion we transgresse, two maner of wayes.
In what vocation any man is called, in the same let him abide. But this lawful vocation we transgress, two manner of ways.
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Ether when we bear the title or name of the vocacion, and do nothyng appertayning thereunto (whyche is condempned by God in that he commaunded in Adam al men to auoyde ydlenes. Gene. iii. in the sweate of thy browes thou shalt eat thy bread: and Paule i. Thess. ii. Thess.) Either whē we do, in the vocacion that we should not do.
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 bred: and Paul i. Thess ii. Thess) Either when we do, in the vocation that we should not do.
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As for example a bishop to teach false doctrine for a true. A iudge that should iudge truely corrupteth iudgemente for fauoure or monye.
As for Exampl a bishop to teach false Doctrine for a true. A judge that should judge truly corrupteth judgement for favour or money.
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A Merchaunte to waxe richer by false contractes, or corrupte wares.
A Merchant to wax Richer by false contracts, or corrupt wares.
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Into what daunger ech manne falleth that anye waye transgresseth hys vocacion, it is to be sene by thys oure Ionas, who in voidyng of one dāger falleth into sixe, as ye haue hearde before:
Into what danger each man falls that any Way Transgresseth his vocation, it is to be seen by this our Ionas, who in voiding of one danger falls into sixe, as you have heard before:
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of the whych six, we haue spokē but of one.
of the which six, we have spoken but of one.
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And in the one noted manye, & profitable doctrines, as well declaringe mannes infirmitie, that cannot healpe it selfe, not from the daungers of the body as of the power and good wil of god that can & wil saue, boeth from the daungers of bodye & soule.
And in the one noted many, & profitable doctrines, as well declaring Man's infirmity, that cannot help it self, 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.
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STARTPAGExxiiii Al mē confesse hym to be ye true God, that can and wil helpe al dyseases, the Iewes, the Turkes, the Gentiles, the good, the bad.
STARTPAGExxiiii All men confess him to be you true God, that can and will help all diseases, the Iewes, the Turkes, the Gentiles, the good, the bad.
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But therein standeth the daunger, lest for the true God we cal and inuocat a false god:
But therein Stands the danger, lest for the true God we call and invocate a false god:
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and vnder the name of god we honoure, and worshyp the dyuel, as these mariners dyd,
and under the name of god we honour, and worship the Devil, as these Mariners did,
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whē eche of them called to a sondry god. And as the Gentiles doth that Dauid speketh of. Psal. cvi. that they sacrificed their children to the deuyl, and not to God.
when eke of them called to a sundry god. And as the Gentiles does that David Speaketh of. Psalm cvi. that they sacrificed their children to the Devil, and not to God.
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Dauyd sayeth they offered to the deuyll that they thoughte was offered to God. And Paule. i. Corinthians. x. calleth the religion of the heathen the table of the deuyll:
David Saith they offered to the Devil that they Thought was offered to God. And Paul. i. Corinthians. x. calls the Religion of the heathen the table of the Devil:
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So dyd the Iewes before vs, & so do they in these dayes now, that for eueri disease, they haue a sōdry god and patrone.
So did the Iewes before us, & so do they in these days now, that for evey disease, they have a sundry god and patron.
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For the pestilence S, Roch, for the war S. Barbara, In thys daunger of Idololatrye be all they that call vpon God,
For the pestilence S, Roch, for the war S. Barbara, In this danger of Idolatry be all they that call upon God,
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and pray vnto hym otherwyse then he hath appointid by his word And here we be admonished of two things.
and pray unto him otherwise then he hath appointed by his word And Here we be admonished of two things.
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The fyrst, that we offer none other obsequie and relygion vnto god, thē he hymselfe by hys word requireth.
The fyrst, that we offer none other obsequy and Religion unto god, them he himself by his word requires.
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If we do, we offer an ydol of oure own heade, and honore the dyuel, vnder the parsō, and name of god.
If we do, we offer an idol of our own head, and honore the Devil, under the parson, and name of god.
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As those doth that erect and buylde vp Images, and aulters to saye masse vpon, in the honor of god, whyche God STARTPAGExxv neuer commaunded.
As those does that erect and build up Images, and Altars to say mass upon, in the honour of god, which God STARTPAGExxv never commanded.
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Exod. xxii Deutrono. v. The nexte we be here admonished of, is that we call vpon God onelye in the name of Christe,
Exod xxii Deuteronomy. v. The Next we be Here admonished of, is that we call upon God only in the name of Christ,
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for he is the dore, the waye, and the trueth. Iohn. x. And he alone sheweth vs the father. Iohn. i.vi.
for he is the door, the Way, and the truth. John. x. And he alone shows us the father. John. i.vi.
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Heare be condemned not onely the Iewes and Gentiles but also as manye as woulde knowe,
Hear be condemned not only the Iewes and Gentiles but also as many as would know,
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and come to the father by inuocacion of the saynctes departed, by Bulles, Pardons Peregrinacions, Masse and other.
and come to the father by invocation of the Saints departed, by Bulls, Pardons Peregrinations, Mass and other.
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Let thys erroure, be corrected, And let vs leue calling euerye man to hys owne God,
Let this error, be corrected, And let us leave calling every man to his own God,
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and call onely vpon the onelye God that can and wil in Christ heare vs, as he hearde the Patriarches, Prophetes, and the Apostles.
and call only upon the only God that can and will in christ hear us, as he heard the Patriarchs, prophets, and the Apostles.
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And y• thys be doone it is the office of the kyngs magestye, hys councell,
And y• this be done it is the office of the Kings Majesty, his council,
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and al his Magistrates to se ye true boke of God the holye Byble to be tawghte and receyued of hys magesties subiects,
and all his Magistrates to see you true book of God the holy bible to be tawghte and received of his majesties Subjects,
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after the example of Moses, Iosua, Dauid, Iosaphat, Ezechias, and Iosias, the Noble Princes of goddes people.
After the Exampl of Moses, Iosua, David, Iosaphat, Hezekiah, and Iosias, the Noble Princes of God's people.
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Ther was, and is one doctryne more, in that y• Mariners dyd not onely praye but also lightened the shyppe.
There was, and is one Doctrine more, in that y• Mariners did not only pray but also lightened the ship.
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That thei praied and were not heard, ye learne what a vanitie it is, to praye after the opinion of man. Nothynge at all it auayleth.
That they prayed and were not herd, you Learn what a vanity it is, to pray After the opinion of man. Nothing At all it availeth.
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It neuer commeth before God, nor caseth the conscience of hym that prayeth. Further, y• they do not onelye praye STARTPAGExxvi but also laboure:
It never comes before God, nor caseth the conscience of him that Prayeth. Further, y• they do not only pray STARTPAGExxvi but also labour:
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we se our duetye, that as GOD freelye geueth healpe, so we muste trayuell, and do the beste we canne wyth prayer, not onelye to receyue,
we see our duty, that as GOD freely Giveth help, so we must trayuell, and do the best we can with prayer, not only to receive,
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and obtayne the free helpe of God, but also to kepe it. Thus I thought it good, to speke before the seconde daunger which is thys.
and obtain the free help of God, but also to keep it. Thus I Thought it good, to speak before the seconde danger which is this.
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Ionas synne is detected by lotts, so sayth the texte. They sayde one to the other:
Ionas sin is detected by lots, so say the text. They said one to the other:
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come let vs caste lottes, that we maye knowe, for whose cause we are thus troubled,
come let us cast lots, that we may know, for whose cause we Are thus troubled,
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and so thei cast lottes, and the lot fell vppon Ionas.
and so they cast lots, and the lot fell upon Ionas.
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When they perceiued the tempest ceassed not with prayer and deuocion euerye manne vnto hys God, they vnderstod that suche desperate daunger could not come,
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,
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but onely from the Ire and displeasure of god for some notable and wonderfull cryme.
but only from the Ire and displeasure of god for Some notable and wonderful crime.
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And the more was the feare because the crime was not knowen, nor no mā woulde be seene coulpable of it.
And the more was the Fear Because the crime was not known, nor no man would be seen culpable of it.
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They thoughte it good therefore, to serche the gyltye and offender by lottes.
They Thought it good Therefore, to search the guilty and offender by lots.
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And missed not of theyr purpose adele, but found Ionas the rebellion of God to be the occacion of theyr troble.
And missed not of their purpose adele, but found Ionas the rebellion of God to be the occasion of their trouble.
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Of thys text we be learned that the cause of all trouble in publick and priuate persones is syn, as we rede Deu. xxviii. STARTPAGExxvii Leuiti. xxvi. That vnderstode the Marinars.
Of this text we be learned that the cause of all trouble in public and private Persons is sin, as we rede Deu. xxviii. STARTPAGExxvii Levite. xxvi. That understood the Mariners.
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And in case we be wyse, we wyll vnderstande the same, and amend it, and not to attribute our aduersities to sunne,
And in case we be wise, we will understand the same, and amend it, and not to attribute our adversities to sun,
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or mone, sterre, or planet as fooles do. Of thys texte we learne agayne howe so euer synne be hyd for the tyme,
or moan, star, or planet as Fools do. Of this text we Learn again how so ever sin be hid for the time,
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yet at lengthe it wyll be knowen, some by one meanes, some by the other. By lotts as our Ionas, and Ahab Iudicum. i. Samuell.xiiii. by theyr owne confession, as Dauyd.ii. Samuell.
yet At length it will be known, Some by one means, Some by the other. By lots as our Ionas, and Ahab Judgment. i. Samuel xiiii by their own Confessi, as David ii Samuel.
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Let no man therefore thyncke to kepe alwayes his synne hyd.
Let no man Therefore think to keep always his sin hid.
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Farther here we learne how euerye kyngedome and commune wealthe maye be apesed, when it is troubled.
Farther Here we Learn how every Kingdom and commune wealth may be apesed, when it is troubled.
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If ye chiefe captaynes and principall occasions of the trouble be knowen and remoued, then shall peace, ioye,
If you chief Captains and principal occasions of the trouble be known and removed, then shall peace, joy,
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and quietnes folow in the commune wealth else neuer, excepte the Scripture of God be false.
and quietness follow in the commune wealth Else never, except the Scripture of God be false.
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Men of the best iudgemente in Ciuile matters many tymes vnder the name and similitude of a shyppe, vnderstande the commune wealth, in case the shyppe whyche is the commune wealthe be troubled, the mayster of the shyppe that is the Kynge wt his counsell inquire deligentelye of the authours of the trouble,
Men of the best judgement in Civil matters many times under the name and similitude of a ship, understand the commune wealth, in case the ship which is the commune wealth be troubled, the master of the ship that is the King with his counsel inquire deligentelye of the Authors of the trouble,
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or else the tempeste of trouble shal neuer cease.
or Else the tempest of trouble shall never cease.
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At thys daye gracious Kynge, the shyppe of the STARTPAGExxviii commune wealthe is sore moued wythe wyndes and tempestes.
At this day gracious King, the ship of the STARTPAGExxviii commune wealth is soar moved wythe winds and tempests.
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Here youre Magestye and youre mooste honourable Counsell maye not ceasse if ye woulde the shyppe to come to rest,
Here your Majesty and your most honourable Counsel may not cease if you would the ship to come to rest,
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but take the payne to fynd out the authours of these troubles.
but take the pain to find out the Authors of these Troubles.
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In case ye wyll, (as in dede ye muste) by some meanes fynd out the occasions of these troubles and vnquyetnes wythin youre Magisties Realme:
In case you will, (as in deed you must) by Some means find out the occasions of these Troubles and unquietness within your Majesties Realm:
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ye shall not fynde (as manye reporte) the Gospell to be the cause therof.
you shall not find (as many report) the Gospel to be the cause thereof.
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For it is the word of peace, and the Dysciples thereof be assured of all grace and goddes fauoure.
For it is the word of peace, and the Disciples thereof be assured of all grace and God's favour.
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Deutronomye the eyght and tewentye and Christe apesed wyth hys presence the troublous waues of the sea. Iohn. vi.
Deuteronomy the eyght and tewentye and Christ apesed with his presence the troublous waves of the sea. John. vi.
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Upon whō then wyll the lot of vnquietnes and trouble fal? Upon Ionas, that is to saye vpon euery man that neglecteth his vocacion,
Upon whom then will the lot of unquietness and trouble fall? Upon Ionas, that is to say upon every man that neglecteth his vocation,
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and doeth not as he is byd, as when he that shoulde stirre the rother in a shyp, leaueth her to waues, he yt shoulde stricke the sayles, stretcheth thē to more wynde,
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 stricke the sails, Stretcheth them to more wind,
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and so to conclude none taketh hede of that he should.
and so to conclude none Takes heed of that he should.
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My gracious Lord and Kynge, and ye my Lordes of hys moost honorable councel, how many Ionasses shuld there be founde in Englande? doubtles to many in euery condicion and sorte of people with in thys realme amonge the nobles, STARTPAGExxix lawers, Byshoppes, priestes, and the commune people.
My gracious Lord and King, and you my lords of his most honourable council, how many Jonah should there be found in England? doubtless to many in every condition and sort of people with in this realm among the Nobles, STARTPAGExxix Lawyers, Bishops, Priests, and the commune people.
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Examyne al a part and proue: the nobilitye make vnprofitable expenses, more then theyr habilitye can or is able to sustayne.
Examine all a part and prove: the Nobilt make unprofitable expenses, more then their hability can or is able to sustain.
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They fede a sorte of Idle, and neuer cōmended sort of people, neither by gods lawes neither by mannes lawes:
They fede a sort of Idle, and never commended sort of people, neither by God's laws neither by Man's laws:
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they them selues lyue Idle, and wyl not laboure neyther with hand neyther wyth wyt.
they them selves live Idle, and will not labour neither with hand neither with wit.
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What must folowe but trouble of the ship, that is to say oppression of the pore. Esai. v.
What must follow but trouble of the ship, that is to say oppression of the poor. Isaiah. v.
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The lawers in al causes hath more respecte to luere and vantage then to iustice, in somuche they reioyce,
The Lawyers in all Causes hath more respect to luere and vantage then to Justice, in So much they rejoice,
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and of other foles be reioysed at when they can ouercome in a false cause, and so there theuerye catcheth vp the labours and swet of the poore.
and of other Fools be rejoiced At when they can overcome in a false cause, and so there theuerye Catches up the labours and sweated of the poor.
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The Byshoppes and priestes vnquyet the shippe of this realme two maner wayes.
The Bishops and Priests unquiet the ship of this realm two manner ways.
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One by the neglecting of theyr true dewtye, the other by a defence of a false and damnable supersticion.
One by the neglecting of their true duty, the other by a defence of a false and damnable Superstition.
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In the primatiue and Apostolicall churche the offyce of a Byshoppe and priest was to teache in the congregacion of the faythfulles the doctrine of the Prophetes and Apostles accordynge to the commaundemente of Christe Mathewe.xxviii. Marke.xvi. Ephesians.ii. Now is this integritye turned into false Idololatrye,
In the primitive and Apostolical Church the office of a Bishop and priest was to teach in the congregation of the faithfuls 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,
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and deuyllyshe supersticion, to synge, and saye Masse in the congregacion of God.
and deuyllyshe Superstition, to sing, and say Mass in the congregation of God.
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Thus STARTPAGExxx lyke theues & murderers they do the abominacion commaundid by man with massyng, coniurynge the holy water, bucket and suche lyke,
Thus STARTPAGExxx like thieves & murderers they do the abomination commanded by man with massing, conjuring the holy water, bucket and such like,
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and leaue the preachynge of goddes worde as God comaundeth, and as the Prophetes and Apostelles hath left vs example.
and leave the preaching of God's word as God comaundeth, and as the prophets and Apostles hath left us Exampl.
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And saye when godly kynges and magistrats requyre and commaund a refourmacion of their iuells, the ministery of the churche is contemned wt such false sclaunders as the Ignoraunt people wyll do more for the Byshoppes and priestes of Ball,
And say when godly Kings and Magistrates require and command a refourmacion 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,
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then for God, goddes worde, or hys anoynted magistrate as it appered this last somer. The people and commonnaltye of thys realme trouble the shyp of this cōmune welth.
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 commune wealth.
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For do the Kynge and Magistrate what he can, the people wyll neuer be content. Manye of theym lyue in yldenes, and wyl not labour:
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:
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and in case thei cannot haue that they woulde they conuert them selues to sedicion and treson,
and in case they cannot have that they would they convert them selves to sedition and treason,
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and care nomore to kyll and oppresse theyr lawefull kynge and magistrates, then the deuyll cared to kyl Adam in Paradise. Gene. iii. They should cal vnto the lord for redresse of theyr thynges, & not to redresse it them selues.
and care No more to kill and oppress their lawful King and Magistrates, then 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 them selves.
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Psal. l. How is it possible wher euery sort offendeth in the commune wealth, but that the Ire and vengaunce of God should sende vnto our ship wyndes of aduersitye.
Psalm l. How is it possible where every sort offends in the commune wealth, but that the Ire and vengeance of God should send unto our ship winds of adversity.
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I knowe that Ionas STARTPAGExxxi was neuer better knowen to be the occasion of thys tempeste in the sea,
I know that Ionas STARTPAGExxxi was never better known to be the occasion of this tempest in the sea,
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then I knowe these foure sortes of people to be the trouble, and wyll be the dystruccion of thys commune wealth if they be not found out by lotte and wysdome be tyme.
then I know these foure sorts of people to be the trouble, and will be the dystruccion of this commune wealth if they be not found out by lot and Wisdom be time.
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But a man myghte aske what should the kynges magestie do in suche a case wyth all these foure sortes of Ionasses? Let hys maiestie learne of these mariners, then shall he do wel:
But a man might ask what should the Kings Majesty do in such a case with all these foure sorts of Jonah? Let his majesty Learn of these Mariners, then shall he do well:
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and as they dyd with Ionas, so the kynges magestie must do with these four sorts of people.
and as they did with Ionas, so the Kings Majesty must do with these four sorts of people.
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What they dyd, the Prophet shall tell hys owne tale, and declare the third daunger he fell into whiche is the examinaciō of Ionas in thys forme. Thei said vnto him:
What they did, the Prophet shall tell his own tale, and declare the third danger he fell into which is the examination of Ionas in this Form. They said unto him:
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shewe vs I praye the, how thys trouble happeneth vnto vs? What is thyne occupacion? whence commest thou? what countrie man art thou? Of what nacion art thou?
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?
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In these Ethnicall Mariners we se a singuler discrecion wit, & humanitie.
In these Ethnical Mariners we see a singular discretion wit, & humanity.
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What if our Mariners Christiās had suffered the lyke daunger and detriment for any mānes sake with in their shyppe, Doubtles they would haue sworne,
What if our Mariners Christiās had suffered the like danger and detriment for any Man's sake with in their ship, Doubtless they would have sworn,
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and out of hande wythoute examinacion haue cast him into the sea.
and out of hand without examination have cast him into the sea.
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But these men be wyse that they do STARTPAGExxxii not onelye serch to knowe his faulte by lottes,
But these men be wise that they do STARTPAGExxxii not only search to know his fault by lots,
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but diligently seketh to knowe all the circumstances howe he fell into thys daunger, lest Ionas should accompt him selfe vniustlye condemned.
but diligently seeketh to know all the Circumstances how he fell into this danger, lest Ionas should account him self unjustly condemned.
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Ot thys doyng of the Mariners we learne two thinges, one humanitie towardes the aflicted persons.
It this doing of the Mariners we Learn two things, one humanity towards the afflicted Persons.
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The other that all kynges and magistrates oughte to condemne thys lawe as a thynge pestiferous and damned by gods lawes, to execute sentence agaynste anye man before his cause and matter be heard,
The other that all Kings and Magistrates ought to condemn this law as a thing pestiferous and damned by God's laws, to execute sentence against any man before his cause and matter be herd,
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for it is contrarye to the lawe of god, the lawe of nature, and the law of mā.
for it is contrary to the law of god, the law of nature, and the law of man.
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Yea God commaundeth that nomā shoulde be condemned with the testimony of one mā. deu. xvii. Here is for the kynges magestye and hys coūsel one more doctrine to be learned of these Mariners.
Yea God commandeth that Roman 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.
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I sayde that foure sortes of people were the occasion of the trouble of hys Magisties shyppe thys Realme of Englande,
I said that foure sorts of people were the occasion of the trouble of his Majesties ship this Realm of England,
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but I sayd not that euerye man of these foure sorts was giltye of the tempest,
but I said not that every man of these foure sorts was guilty of the tempest,
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therfore there muste be lottes, and examinacion of euerye deorce and of eche person in hys degree that the innocente be not punyshed, neither the transgressoure fauored.
Therefore there must be lots, and examination of every deorce and of eke person in his degree that the innocent be not punished, neither the transgressoure favoured.
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And these muste be examined by the mayster & hys shyppemen: that is, to oure purpose, of the Kynges magestye and hys Counsel.
And these must be examined by the master & his shyppemen: that is, to our purpose, of the Kings Majesty and his Counsel.
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So that in case the godlye wythout respect of persons, seeke to know STARTPAGExxxiii and vpon truthe,
So that in case the godly without respect of Persons, seek to know STARTPAGExxxiii and upon truth,
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and knoweledge, punyshe as they knowe, the shyppe of thys commune wealthe shall rest in peace and quyetnes:
and knowledge, Punish as they know, the ship of this commune wealth shall rest in peace and quietness:
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if it be not serched for, and amended, the shyppe of the commune wealthe shall at laste be burste in pieces, whyche the Lorde defend. Amen.
if it be not searched for, and amended, the ship of the commune wealth shall At laste be burst in Pieces, which the Lord defend. Amen.
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¶ The thyrd Sermon vpon Ionas, made by Iohn Hoper the.v. of Marche.
¶ The Third Sermon upon Ionas, made by John Hoper the v of Marche.
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☞ The Preface.
☞ The Preface.
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WE neuer rede in anye wryters whether they be holy or prophāe of anye kyngedome or comune wealth that continually endured without tumultes, sedicion or warre, eyther by foreyn and outwarde enemies, eyther amonge it selfe by conspiracye, treason,
WE never rede in any writers whither 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 it self by Conspiracy, treason,
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& disobedience of subiectes of the same realme, and the same euyll not beynge in tyme taken hede of,
& disobedience of Subjects of the same realm, and the same evil not being in time taken heed of,
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and redressed, brought alwayes the kingdom or commune wealth from trouble and sedicion vnto vtter STARTPAGExxxiiii ruyne, and confusion.
and Redressed, brought always the Kingdom or commune wealth from trouble and sedition unto utter STARTPAGExxxiiii ruin, and confusion.
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We wyll omitte and passe ouer to speake of the kyngdome of the Assirians, the Persians, Grekes,
We will omit and pass over to speak of the Kingdom of the Assyrians, the Persians, Greeks,
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& Romaynes (althoughe of theyr originall, continuaūce and distruccion, the holye Byble maketh in Daniell the prophet,
& Romans (although of their original, Continuance and destruction, the holy bible makes in Daniell the Prophet,
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and other places of the Scripture, muche mencion of) we wil speake but of two kingdomes, of Iuda, and Israell.
and other places of the Scripture, much mention of) we will speak but of two kingdoms, of Iuda, and Israel.
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What troublers, contencion, warres, sedicion, and rebellion they suffred, and at laste came cleane to noughte, the bookes of the Kyngs,
What troublers, contention, wars, sedition, and rebellion they suffered, and At laste Come clean to nought, the books of the Kings,
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and Chronicles doth recorde, and the Prophet Ieremye.
and Chronicles does record, and the Prophet Jeremiah.
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What the causes of these troubles and dystruccion were, the godlye readers of the scriptures he not ignoraunte:
What the Causes of these Troubles and dystruccion were, the godly Readers of the Scriptures he not ignorant:
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But the men of that tyme, the Princes, the kynges, neyther the priestes would vnderstād, but assigned false causes, the preachynge of goddes worde.iii. Regum. xviii.
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.
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For thus sayeth Ahab vnto Elias the prophet: arte not thou he that trobleth Israel? and so sayeth the people. Hiere. xiiii.
For thus Saith Ahab unto Elias the Prophet: art not thou he that troubleth Israel? and so Saith the people. Hire. xiiii.
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The worde of god yt thou hast spoken vnto vs in the name of the lorde, we wyll not receyue it,
The word of god that thou hast spoken unto us in the name of the lord, we will not receive it,
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but we will do whatsoeuer seme vnto vs good, yt we may do sacrifice vnto the Quene of heauē,
but we will do whatsoever seem unto us good, that we may do sacrifice unto the Queen of heaven,
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and offer oure offerynges vnto her, as we haue done and oure fathers, our kinges, & our princes, in the cities of Iuda, and in the stretes of Ierusalē.
and offer our offerings unto her, as we have done and our Father's, our Kings, & our Princes, in the cities of Iuda, and in the streets of Ierusalē.
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Thē had we aboūdaunce of al thinges, STARTPAGExxxv and wel was it wyth vs, & we felte no yuell.
Them had we abundance of all things, STARTPAGExxxv and well was it with us, & we felt no evil.
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Assone as we lefte offerynge to the Quene of heauen, and sacrificed no more sacrifyce vnto her, we lacked al thynges,
As soon as we left offering to the Queen of heaven, and sacrificed no more sacrifice unto her, we lacked all things,
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and be consumed wyth warre, and hungre.
and be consumed with war, and hunger.
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But the true Prophetes of GOD shewed the true causes of these euils, to be the contempt of goddes word, as Elias saide vnto Ahab:
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:
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I trouble not Israell, but thou and thy fathers house, troubleth it. For ye haue forsaken the commaūdemente of the Lorde, and thou goest after Baalim.
I trouble not Israel, but thou and thy Father's house, Troubles it. For you have forsaken the Commandment of the Lord, and thou goest After Baalim.
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But the princes and the people cōtinually defēded ye falle causes & accōpted ye prophetes of god yt wold haue corrected theyr error, to be sedicious,
But the Princes and the people continually defended you fall Causes & accounted you Prophets of god that would have corrected their error, to be seditious,
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& trayterus persons, and euen so persecuted and kylled them for there true preachynge:
& trayterus Persons, and even so persecuted and killed them for there true preaching:
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Till at the last they perished and theyr realme wyth theym, as ye maye rede.iiii. Regu. xvii. and in the last booke of the Cronicles in the last Chapiter.
Till At the last they perished and their realm with them, as you may rede iiii Regu. xvii. and in the last book of the Chronicles in the last Chapter.
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Unto the lessō of those two Chapters I exhorte the wyse, and godly hearer.
Unto the Lesson of those two Chapters I exhort the wise, and godly hearer.
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For ye shal gather of those places that the contempte of goddes worde was the occasion of the losse of these realmes.
For you shall gather of those places that the contempt of God's word was the occasion of the loss of these Realms.
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The same euyll vexeth vs at thys presente daye.
The same evil vexes us At this present day.
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The ship of thys commune wealthe of Englande is tossed vpsyde downe, and the occacion thereof is imputed and layed vnto Christe and hys holye worde,
The ship of this commune wealth of England is tossed vpsyde down, and the occasion thereof is imputed and laid unto Christ and his holy word,
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though falsly, for Christes nature STARTPAGExxxvi is to apeace and quiet all troubles and tempestes wyth hys presence.
though falsely, for Christ's nature STARTPAGExxxvi is to apeace and quiet all Troubles and tempests with his presence.
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Iohn.vi. Therefore thys false and preposterous cause of trouble muste be taken hede of, if we wyshe the shyp of this kyngdom to come to rest.
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.
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We shal neuer bryng it to passe vntyll suche tyme as we agree and confesse that Ionas is the occasion whye the realme is thus vnquieted, that is to saye,
We shall never bring it to pass until such time as we agree and confess that Ionas is the occasion why the realm is thus unquieted, that is to say,
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as manye as be in this realme, that neglect, or peruerte theyr appoynted vocacyon.
as many as be in this realm, that neglect, or pervert their appointed vocation.
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I sayde O Kynge that Ionas myght be founde amonge foure sortes of people wyth in youre maiestyes Realme, amonge the priestes, noble men, lawers, and the commune people.
I said Oh King that Ionas might be found among foure sorts of people with in your majesties Realm, among the Priests, noble men, Lawyers, and the commune people.
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But lest anye man shulde thynke I condempned euerye man within the shippe of your commune wealthe, we wyll folowe the wisdome and comendable doinges of these shippemen which were not only content to haue found out Ionas (the cause of theyr trouble) by Lottes,
But lest any man should think I condemned every man within the ship of your commune wealth, we will follow the Wisdom and commendable doings of these shippemen which were not only content to have found out Ionas (the cause of their trouble) by Lots,
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but also diligētly they examin him. So ye same thing most gracious kyng we muste do.
but also diligently they examine him. So you same thing most gracious King we must do.
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But before we take vpon vs theyr examination, we wyll praye vnto almightye god for his holye spirite of wysdome,
But before we take upon us their examination, we will pray unto almighty god for his holy Spirit of Wisdom,
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lest in this necessarye and profitable examination we erre and be deceiued.
lest in this necessary and profitable examination we err and be deceived.
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And also that they vpon whome the Lottes do fall, and can not iustelye excuse theyr faultes, maye learne STARTPAGExxxvii to amende theym,
And also that they upon whom the Lots do fallen, and can not Justly excuse their Faults, may Learn STARTPAGExxxvii to amend them,
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and tourne vnto the Lorde, and from hensforth maye lyue in puritie and in nocencye of trueth and vertue all the dayes of theyr lyues. So be it.
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.
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☞ The ende of the Preface.
☞ The end of the Preface.
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YE haue hearde howe Ionas for the contempte and disobeyinge of hys vocacyon, to haue fallen into syxe greate dawngers.
you have heard how Ionas for the contempt and disobeying of his vocation, to have fallen into syxe great dawngers.
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Of two we haue spoken, & nowe we be come to the thirde, where as he and his factes be deligentlye examined, whyche doutles was agreate crosse and trouble vnto hym.
Of two we have spoken, & now we be come to the Third, where as he and his facts be diligently examined, which doubtless was agreate cross and trouble unto him.
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For there is nothyng that dyspleaseth man more thē to haue his faults hiddē, to be brought vnto lyghte and knowledge.
For there is nothing that dyspleaseth man more them to have his Faults hidden, to be brought unto Light and knowledge.
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God notwythstandynge suffereth that manye tymes for oure good, and profit, that we beyng brought vnto acknowledge of oure synnes, myghte hate the same and praie for the remission thereof,
God notwithstanding suffers 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,
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and so is it better (howe so euer the blynde fleshe iudgeth) to haue oure synnes (if God wyl) opened for oure saluacion,
and so is it better (how so ever the blind Flesh Judgeth) to have our Sins (if God will) opened for our salvation,
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then hyd to our losse and damnacion.
then hid to our loss and damnation.
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In thys examinacion we se not only the STARTPAGExxxviii daūger of Ionas, but also the office of euery good maiestrate that meaneth to quiet and rest hys commune wealth, beynge in trouble.
In this examination we see not only the STARTPAGExxxviii danger of Ionas, but also the office of every good magistrate that means to quiet and rest his commune wealth, being in trouble.
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Those shoulde be examined, that by any signe, or probable suspicion seme to be the authors of tumultes.
Those should be examined, that by any Signen, or probable suspicion seem to be the Authors of tumults.
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And thys vsynge moderacion in examininge the innocente and good, shalbe fre from payne, and punyshmente:
And this using moderation in examining the innocent and good, shall from from pain, and punishment:
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and the Culpable and gyltye, founde worthye of correcciō.
and the Culpable and guilty, found worthy of correction.
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First therfore let vs examyne the Byshoppes and priestes, whether those yt know the wyll of God by hys holye worde, diligentlye teache and preache the same vnto other.
First Therefore let us examine the Bishops and Priests, whither those that know the will of God by his holy word, diligently teach and preach the same unto other.
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Then whether any mā of that vocacion, teache false doctryne in the churche of Christ.
Then whither any man of that vocation, teach false Doctrine in the Church of christ.
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If the one do to litle in the fyrste, and the other to much in the secōd,
If the one doe to little in the First, and the other to much in the secōd,
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or the one neglect the fyrst, and the other to diligente in the second, both these be Ionas,
or the one neglect the fyrst, and the other to diligent in the second, both these be Ionas,
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and occasion ye the shyp is moued. Agaynste the negligente sorte speaketh Ezechiell. iii.xxxiii. & Agge. i. with vehemēt wordes.
and occasion you the ship is moved. Against the negligent sort speaks Ezekiel. iii.xxxiii. & Age. i. with vehement words.
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and threteneth eternall dampnacion to suche as preacheth not, nor buildeth vp the temple of goddes congregacion:
and threateneth Eternal damnation to such as Preacheth not, nor builds up the temple of God's congregation:
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lykewyse Saynt Paul.i. Cor. ix. Agaynste those that teache false doctrine speketh Christe Io. x. and Paull.i. Timo. iiii. Hier. xiiii. Amonge the noble men, Ionas that troubleth the commune wealth may be foūd amōg two sortes of them.
likewise Saint Paul i Cor. ix. Against those that teach false Doctrine Speaketh Christ Io. x. and Paul i Timothy iiii. Hier. xiiii. Among the noble men, Ionas that Troubles the commune wealth may be found among two sorts of them.
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The STARTPAGExxxix one of them hathe inoughe gyuen him from God, yet is not content there withal,
The STARTPAGExxxix one of them hath enough given him from God, yet is not content there withal,
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but for auarice, and loue of him self and his insaciable couetousnes scrapethe, and gathereth to gether whither with ye law,
but for avarice, and love of him self and his insatiable covetousness scrapethe, and gathereth to gether whither with you law,
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or against the lawe it maketh no forse so he haue it.
or against the law it makes no force so he have it.
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So this Ionas and trobler of the ship with all iniuries and wronges, rather woulde ad somewhat where in deade is to much, thē to depart a litle where as is nothynge at al. And in vaine glorye & pride of the manmon of ye world, they wyll condemne and disdayne ye verye Image of God in the poore, agaynste whome speaketh Salomon. Prouerv. xiiii. he yt calumniateth the pore, abraydeth hys creatoure. Take exāple hereof. Out of the. ix. of Iohn howe the general coūcel of the Phariseis layde to the pore blynde man his blindnes.
So this Ionas and trobler of the ship with all injuries and wrongs, rather would and somewhat where in dead is to much, them to depart a little where as is nothing At all And in vain glory & pride of the manmon of you world, they will condemn and disdain you very Image of God in the poor, against whom speaks Solomon. Proverbs. xiiii. he that calumniateth the poor, abraideth his creator. Take Exampl hereof. Out of thee. ix. of John how the general council of the Pharisees laid to the poor blind man his blindness.
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Theyr reproch of gods worke was reprehended: and the insaciable and couetous hartes of theym be condemned by Esaye the Prophet:
Their reproach of God's work was reprehended: and the insatiable and covetous hearts of them be condemned by Isaiah the Prophet:
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Chapter.v. cursed be ye that Ioyne house to house, and feld to feld. The experyence of thys curse had Ahab, that vngodlye toke from Naboth his vineyard.
Chapter v cursed be you that Join house to house, and felled to felled. The experience of this curse had Ahab, that ungodly took from Naboth his vineyard.
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If these men that hath Inoughe wyll not moue the shyppe of youre highnes commune wealth, let theym leaue their rauenynge,
If these men that hath Enough will not move the ship of your highness commune wealth, let them leave their ravening,
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and giue god thankes for that they haue, and to theyr abilitye healpe, & not rob the pore.
and give god thanks for that they have, and to their ability help, & not rob the poor.
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The other sort of noble or gentlemen STARTPAGExl that make more expēce then their reuenues and condicion is able to beare and liueth by dysse, Cardes, whordome, fraude, gile, deceite, thefte and suche like:
The other sort of noble or gentlemen STARTPAGExl that make more expense then their revenues and condition is able to bear and lives by dysse, Cards, whoredom, fraud, gile, deceit, theft and such like:
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Indifferent examinaciō not only by gods lawes, but also by mānes lawes wyll proue thē not only to be disobedient Ionas, but also starke theues.
Indifferent examination not only by God's laws, but also by Man's laws will prove them not only to be disobedient Ionas, but also stark thieves.
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The lawiers if they be examined diligently, there wil be so many found amonge thē to vnquiet the shyppe of thys commune wealthe, that few or none wilbe found clere.
The Lawyers if they be examined diligently, there will be so many found among them to unquiet the ship of this commune wealth, that few or none will found clear.
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And among the lawyers I put Iudges, and Iustices the one for gaine, careth not to defend the faulsest cause and most vniust matter yt can be brought vnto him,
And among the Lawyers I put Judges, and Justices the one for gain, Careth not to defend the falsest cause and most unjust matter that can be brought unto him,
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& promiseth (like a theyfe) ye cause to be good, till he haue emptied hys poore Clientes pourse.
& promises (like a theyfe) the cause to be good, till he have emptied his poor Clients pourse.
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Then washeth he hys hādes, with as much foule honestie, as he can, and referreth the doutfull cause aboue his lerning, to the ignoraunt men of yt shire, to be iudged at home lyke a fole, wher as his pourse can no lenger cause his pratler and ignoraunt lawer to kepe his cause aloofe and out of the shire.
Then washes he his hands, with as much foul honesty, as he can, and Refers the doubtful cause above his learning, to the ignorant men of that shire, to be judged At home like a sole, where as his pourse can no longer cause his prattler and ignorant lawer to keep his cause aloof and out of the shire.
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And in dede suche a subiecte as can not fynde in his herte after gods lawes to ende his contencion without stryfe by the arbitremēt of those that be his neighboures, is worthy to fynde such a Ionas as wyll neuer leaue blowinge at hys pourse, till he haue vnladed it euen to the bottome,
And in deed such a Subject as can not find in his heart After God's laws to end his contention without strife by the arbitrement of those that be his neighbours, is worthy to find such a Ionas as will never leave blowing At his pourse, till he have unloaded it even to the bottom,
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and haue STARTPAGExli caused him to spend asmuch in recouerye of twētie shillinges by lease, as he might haue purchased twenty shilinges in fele simple.
and have STARTPAGExli caused him to spend as in recovery of twētie shillings by lease, as he might have purchased twenty shilinges in feel simple.
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I dāpne not the lawe yt is good, but these theues yt abuse ye law: for their doinges is nothyng but gile & deceate, & a noble kynd of theuery.
I damn not the law that is good, but these thieves that abuse you law: for their doings is nothing but gile & deceate, & a noble kind of theuery.
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Against ye which speketh zachari in his v. Chapi. And God. Exod. xx. Deut. v. Thou shalt commit no thefte.
Against you which Speaketh Zacharias in his v. Chapter. And God. Exod xx. Deuteronomy v. Thou shalt commit no theft.
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Thou shall geue no false testimonye agaynste thy neyghboure. These Ionasses dothe not only geue false testimony, but also for lutre defendeth y• same.
Thou shall give no false testimony against thy neighbour. These Jonah doth not only give false testimony, but also for lutre defendeth y• same.
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And not for a day but for a yere, and yeres. The more shame it is to be suffred.
And not for a day but for a year, and Years. The more shame it is to be suffered.
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The iustices be also Ionas, for they receiue rewardes and Bribes, whiche blindeth the eyes, De. xvi.
The Justices be also Ionas, for they receive rewards and Bribes, which blinds the eyes, De. xvi.
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& maketh them to corrupte iustice to theyr eternall damnacion if they amend not.
& makes them to corrupt Justice to their Eternal damnation if they amend not.
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Agaynste whom speaketh Salomon, Prouerbes.vii. He that quiteth the euyll doer, and cōdemneth the innocent, be bothe execreable and damned before God.
Against whom speaks Solomon, Proverbs vii He that quiteth the evil doer, and Condemneth the innocent, be both execrable and damned before God.
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Among the cōmune people ye shal also find many Ionasses, but yt we maye the better espye thē out, we wyl deuide them into the rustikes or people of the contrye: & into the Citizens.
Among the commune people you shall also find many Jonah, but that we may the better espy them out, we will divide them into the rustikes or people of the country: & into the Citizens.
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Al & euery contry or housbād mā that liueth not of his laboure, and geueth hym selfe to Idlenes,
All & every country or husband man that lives not of his labour, and Giveth him self to Idleness,
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and so moueth seditiō and treason agaynste theyr lawfull kyng and Magestrate, or priuely STARTPAGExlii in theyr conuenticles,
and so moves sedition and treason against their lawful King and Magistrate, or privily STARTPAGExlii in their conventicles,
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and assemblyes speke euell, cursse, or prouoke any thing agaiust their magestrates, thei can nor wyll learne,
and assemblies speak evil, curse, or provoke any thing against their Magistrates, they can nor will Learn,
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nether to knowe god, nether to obey ther prince:
neither to know god, neither to obey their Prince:
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these be those among this sort of people ye be Ionasses, & trobleth the state of this realme.
these be those among this sort of people you be Jonah, & troubleth the state of this realm.
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Amonge the Citizens be a great number that trouble the shippe also, as adulterous vnpunished, the fraude and gyle of the marchaundise, ydlenes the Mother of all myscheyfe, thefte, murder, blasphemous othes, conspiracye and treason with open slaūder and rebuke of goddes moste holye worde.
Among the Citizens be a great number that trouble the ship also, as adulterous unpunished, the fraud and gyle of the merchandise, idleness the Mother of all mischief, theft, murder, blasphemous Oaths, Conspiracy and treason with open slander and rebuke of God's most holy word.
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These thynges and suche lyke tosseth the poore shyp ye hardly she cā saile aboue the water.
These things and such like tosses the poor ship you hardly she can sail above the water.
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And so dyspleaseth the Maiestye of God, that he wyll neuer ceasse from sending of tempestes, tyll those Ionasses be amended, or caste into the sea.
And so dyspleaseth the Majesty of God, that he will never cease from sending of tempests, till those Jonah be amended, or cast into the sea.
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But before I come to Ionas aunswere vpon hys examinacion, because I knowe thys sayinge to be trewe: obsequium amicos, veritas odium parit.
But before I come to Ionas answer upon his examination, Because I know this saying to be true: obsequium amicos, veritas odium parit.
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That is, flatterye obtayneth frēdship & the truth displesure, lest any mā shuld for my truth and liberty be offēded, I wyll briefly purge my self.
That is, flattery obtaineth friendship & the truth displeasure, lest any man should for my truth and liberty be offended, I will briefly purge my self.
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Doutles it were pleasure to me to speke nothynge at al, in case the necessitie of my vocatiō, the daunger of these Ionasses,
Doubtless it were pleasure to me to speak nothing At all, in case the necessity of my vocation, the danger of these Jonah,
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and the saluacion of this ship of oure commune wealthe forced me not therunto.
and the salvation of this ship of our commune wealth forced me not thereunto.
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As touching myself STARTPAGExliii I am called vnto this place to cry, in case I do not I know all the bloud of these Ionasses shalbe required at my hande: which god forbyd.
As touching myself STARTPAGExliii I am called unto this place to cry, in case I do not I know all the blood of these Jonah shall required At my hand: which god forbid.
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It were better I shuld cal so hard as heauen and earthe might sounde agayne of my voyce.
It were better I should call so hard as heaven and earth might sound again of my voice.
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The saluacion of these wicked Ionasses moueth also to speke in this matter & with the trompe of gods word to wake thē out of their slepe,
The salvation of these wicked Jonah moves also to speak in this matter & with the trump of God's word to wake them out of their sleep,
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leste they slūber & rest so lōg in theyr wickednes, yt they go slepyng to eternal dānaciō.
lest they slumber & rest so long in their wickedness, that they go sleeping to Eternal damnation.
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These therfore I call vpon for the amendemente of theyr knowledge and liefe.
These Therefore I call upon for the amendment of their knowledge and lief.
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Farther the loue I beare vnto the Kynges Maiestye and to this comune wealth of England compelleth me to speake, seynge I se the angry hand of God all redye streached forthe to punysh vs,
Farther the love I bear unto the Kings Majesty and to this Common wealth of England compelleth me to speak, sing I see the angry hand of God all ready stretched forth to Punish us,
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if we awake not oute of synne.
if we awake not out of sin.
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Laste of all be it knowen to all menne that I speake in the condemnacion of the euyll, and commendacion of the good.
Laste of all be it known to all men that I speak in the condemnation of the evil, and commendation of the good.
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And that all men may easlye find out and know amonge these foure sortes of people, the Ionasses,
And that all men may Easily find out and know among these foure sorts of people, the Jonah,
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and troublers of thys shyppe and commune wealth of Englande, I gyue you one mooste true and generall rule, whyche is thys.
and troublers of this ship and commune wealth of England, I gyve you one most true and general Rule, which is this.
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Whoso euer, or of what so euer degre he be, that is or sheweth hym selfe to be offended wyth thys my free and indifferente speakynge of Goddes worde, he or they be they what STARTPAGExliiii they be maye, arre the verye Ionasses and troublers of thys commune wealthe.
Whoso ever, or of what so ever degree he be, that is or shows him self to be offended with this my free and indifferent speaking of Goddess word, he or they be they what STARTPAGExliiii they be may, Are the very Jonah and troublers of this commune wealth.
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And these menne loue more darckenes thē lyght, moreto trouble the shippe then to rest her.
And these men love more darkness them Light, moreto trouble the ship then to rest her.
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But nowe to the texte wherein is cōtayned Aonas aunswere vpon hys examinacion. He aunswered them:
But now to the text wherein is contained Aonas answer upon his examination. He answered them:
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I am an Ebrew, and feare the lord God of heauen, that made the sea and the drie land.
I am an Hebrew, and Fear the lord God of heaven, that made the sea and the dry land.
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When as Ionas perseaued he coulde no longer clooke and hyde hys offence, he dothe not onelye confesse hys faulte,
When as Ionas perseaued he could no longer clooke and hide his offence, he doth not only confess his fault,
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but also maketh them priuye, and vttereth hys fayeth and religiō he hath in GOD, vnto theym.
but also makes them privy, and uttereth his Faith and Religion he hath in GOD, unto them.
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In that he confesseth hys faulte, we learne that the fyrste gree and procedynge to mercye and remyssion, is the knowledge of the synne, whyche is a thynge moste difficile and harde to the fleshe to saye:
In that he Confesses 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 harden to the Flesh to say:
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I haue offended the Lord, and wil amend. For either we denie oure syn with Cain, or extenuate and excuse it wyth Saule.
I have offended the Lord, and will amend. For either we deny our sin with Cain, or extenuate and excuse it with Saule.
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Would to God our Ionasses would acknowledge theyr faures, & not excuse it nor extenuate it.
Would to God our Jonah would acknowledge their faures, & not excuse it nor extenuate it.
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It is but a mockeri once in a yere to acknowledge, and murmoure oure faultes in the STARTPAGExlv priestes eare.
It is but a mockeri once in a year to acknowledge, and murmoure our Faults in the STARTPAGExlv Priests ear.
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But we shoulde from the harte repent the neglectyng of our bounden duties, and vnfaynedlye amende it, whyche is not onely paynefull to the fleshe, but also gratefull vnto God.
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.
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I exhorte all men therefore that knoweth theym selues gyltye, as in deade there is none of vs of all partes innocente, we saye wythe Dauyd: we haue offended the Lorde.
I exhort all men Therefore that Knoweth them selves guilty, as in dead there is none of us of all parts innocent, we say wythe David: we have offended the Lord.
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Yet is not thys inoughe to confesse our faultes, but therewythall we muste make a confession of oure fayeth,
Yet is not this enough to confess our Faults, but therewythall we must make a Confessi of our Faith,
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but not suche a confession as mooste menne vse, but suche as maye most be lyke vnto Ionasses.
but not such a Confessi as most men use, but such as may most be like unto Jonah.
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And let theym imbrace onelye Christe and hys doctrine, and worship god in sprite & veritye as his word teacheth.
And let them embrace only Christ and his Doctrine, and worship god in sprite & verity as his word Teaches.
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This I meane, let the preistes teache accordinge to the worde of God, the noble mē gouerne and rule thereby, the lawers conforme theyr lawe to gods law,
This I mean, let the Priests teach according to the word of God, the noble men govern and Rule thereby, the Lawyers conform their law to God's law,
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& suche lawes as be contrarie to gods lawes abrogate and abolishe. The people shoulde heare the word of God, geue faithe vnto it, and folow it.
& such laws as be contrary to God's laws abrogate and Abolah. The people should hear the word of God, give faith unto it, and follow it.
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And so saye euery man of vs with Ionas, I am an Ebrew, that is to say, I am a christian man,
And so say every man of us with Ionas, I am an Hebrew, that is to say, I am a christian man,
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and wyll frome henceforthe forsake my synne, that disquieteth not only myne owne conscience, but also the hole cōmune wealth.
and will from henceforth forsake my sin, that disquieteth not only mine own conscience, but also the hold commune wealth.
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It foloweth how the mariners toke Ionas answere. Then were the mē STARTPAGExlvi exceadyngelye afrayde, and sayed vnto hym.
It Followeth how the Mariners took Ionas answer. Then were the men STARTPAGExlvi exceadyngelye afraid, and said unto him.
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Why dydest thou so (for thei knew that he was fled from the presēce of the lord because he hadde tolde them) & said more ouer vnto him:
Why dydest 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:
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what shal we do vnto the, y• the sea may ceasse frō trobling of vs: for the sea wrought & was troblous.
what shall we do unto thee, y• the sea may cease from troubling of us: for the sea wrought & was troublous.
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In these mariners we see three thinges: feare, rebuke of disobedience, and takynge of councell howe to saue the ship.
In these Mariners we see three things: Fear, rebuke of disobedience, and taking of council how to save the ship.
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This feare it is mooste like sprange of this that the mariners had hearde Ionas saye howe he was commaunded by God to preache vnto the Niniuites theyr destruction,
This Fear it is most like sprang of this that the Mariners had heard Ionas say how he was commanded by God to preach unto the Niniuites their destruction,
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and the cities also for theyr synne. The mariners knowing them selfes giltye of the same, them selfes being both Idolaters, infidels,
and the cities also for their sin. The Mariners knowing them selves guilty of the same, them selves being both Idolaters, Infidels,
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and of corrupt conditiō and lyuyng, fered the lyke punishment.
and of corrupt condition and living, feared the like punishment.
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Who is it that will not tremble at the angrie countenaunce of gods dyspleasure? But nowe a dayes oure stonye and indurate hartes be paste al feare,
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 past all Fear,
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and turneth the threatenings of God to a laughter, sayinge in theyr hartes: ther is no God.
and turns the threatenings of God to a laughter, saying in their hearts: there is no God.
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STARTPAGExlvii That these gentilyshe Mariners rebuke Ionas of dysobedience, it declareth the faute to be so greate when anye man leueth his vocacion and specially the vocacion of preching, that it meriteth and is worthy to be rebuked of all men.
STARTPAGExlvii That these gentilyshe Mariners rebuke Ionas of dysobedience, it Declareth the fault to be so great when any man leveth his vocation and specially the vocation of preaching, that it merits and is worthy to be rebuked of all men.
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But suche is nowe the proude mindes of Byshops and pastours that it wyl suffer no rebuke,
But such is now the proud minds of Bishops and Pastors that it will suffer no rebuke,
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or Christian admonicion, but wil be lauded and praised yea in euel doyng and omissiō of their vocacion,
or Christian admonition, but will be lauded and praised yea in evil doing and omission of their vocation,
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as it is to be seene in that horrible and wycked decre: Si papa.
as it is to be seen in that horrible and wicked Decree: Si Pope.
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And not onelye, the Pope but also euerye man that slepeth, and delitethin his sinne, refuseth all maner of admonicions.
And not only, the Pope but also every man that Sleepeth, and delitethin his sin, Refuseth all manner of admonitions.
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If Ionas toke wel at worthe the reprehension of the heathen, it is more then ashame one Christian to forsake the admonicion of an other.
If Ionas took well At worth the reprehension of the heathen, it is more then ashame one Christian to forsake the admonition of an other.
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In that they aske counsell of Ionas, howe to saue the shyppe, they declare a syngulare humanitye towardes a straunger:
In that they ask counsel of Ionas, how to save the ship, they declare a singular humanity towards a stranger:
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that althoughe by the meanes of hym they stode in daunger bothe of lyfe and goodes,
that although by the means of him they stood in danger both of life and goods,
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yet woulde they leaue no meanes they coulde, to saue hym, thoughe it were wythe theyr greate losse, and daunger.
yet would they leave no means they could, to save him, though it were wythe their great loss, and danger.
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Thus we be bounde to do as occacion shal serue: not cruelly wythout discression to reuēge, but cheritabli with pacience to beare with the weke,
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,
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vntyll suche tyme as the lawe requyreth execucion of the euyll.
until such time as the law requireth execution of the evil.
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STARTPAGExlviii Nowe foloweth the aunswere of Ionas, wherwyth al he condēneth him selfe as it is plaine in the texte,
STARTPAGExlviii Now Followeth the answer of Ionas, wherewith all he Condemneth him self as it is plain in the text,
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and is the fourth daunger he fel into.
and is the fourth danger he fell into.
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Take me and cast me into the sea, so shal it let you be in rest,
Take me and cast me into the sea, so shall it let you be in rest,
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for I wote it is for my sake that this great tempest is come vpon you.
for I wot it is for my sake that this great tempest is come upon you.
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In thys answere we learne and knowe what is the nature and condicyon of euerye penitente manne, to Iudge hym selfe worthy payne and punyshemente.
In this answer we Learn and know what is the nature and condition of every penitent man, to Judge him self worthy pain and punishment.
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And that is so trewe in case wee Iudge not so of oure selues (and saye:
And that is so true in case we Judge not so of our selves (and say:
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heretofore I was accompted and toke my selfe for a christian man, but in deade I was the contrarye,
heretofore I was accounted and took my self for a christian man, but in dead I was the contrary,
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wherefore I am worthy of punyshmente) we be but Hipocrites and desēblers.
Wherefore I am worthy of punishment) we be but Hypocrites and desemblers.
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Thus shoulde the Nobleman saye, the Lawer, the priest, and the commune sorte of men as Dauid techeth.ii. Sam. xxiiii.
Thus should the Nobleman say, the Lawer, the priest, and the commune sort of men as David teacheth ii Sam. xxiiii.
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When he sawe the commune wealth punyshed and in daunger of dystruccion for his offence, he sayde vnto the Lorde as Ionas dyd.
When he saw the commune wealth punished and in danger of dystruccion for his offence, he said unto the Lord as Ionas did.
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I haue synned, I haue done yuel, what hath these shepe offended? let thyne ire & dyspleasure be agaynste me and my fathers house.
I have sinned, I have done evil, what hath these sheep offended? let thine ire & displeasure be against me and my Father's house.
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But O my gracious Lorde and Kynge, suche penitent and STARTPAGExlix sorowful Ionasses be farre out of youre realme,
But Oh my gracious Lord and King, such penitent and STARTPAGExlix sorrowful Jonah be Far out of your realm,
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for none wyll confesse theyr faultes. They wyl rather saye:
for none will confess their Faults. They will rather say:
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let the Bible in Englishe, and the preacher of gods word be cast into the sea,
let the bible in English, and the preacher of God's word be cast into the sea,
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and so shall folowe quietnes, for it was neuer wel sithe preaching begā. But these be, most gracious kyng and honorable coūselloures, Caiphas felowes that sayde:
and so shall follow quietness, for it was never well sith preaching began. But these be, most gracious King and honourable counselloures, Caiaphas Fellows that said:
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ye vnderstande not Io. xiii. Chap. But what folowed? It happened vnto the wicked as he feared.
you understand not Io. xiii. Chap. But what followed? It happened unto the wicked as he feared.
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They lost theyr communewealth as their fathers did before, and came in to bondage bothe of body and soule.
They lost their communewealth as their Father's did before, and Come in to bondage both of body and soul.
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Now foloweth the fift daūger that Ionas fel into. The mariners can not saue hym, as the texte sayeth.
Now Followeth the fift danger that Ionas fell into. The Mariners can not save him, as the text Saith.
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Neuerthelesse, the mē assaide with rowing to bringe the ship to lād:
Nevertheless, the men assaide with rowing to bring the ship to land:
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but it wolde not be, because the sea wrought so & was so troblus against thē.
but it would not be, Because the sea wrought so & was so troblus against them.
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In these Mariners y• holye gost teacheth vs two thynges, the one howe they would haue saued the troubler of the shyp, the other that they coulde not saue him.
In these Mariners y• holy ghost Teaches us two things, the one how they would have saved the troubler of the ship, the other that they could not save him.
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In the first is noted the nature & condicion of euery godly Magistrate yt would if god wold & the lawe, al men to be saued:
In the First is noted the nature & condition of every godly Magistrate that would if god would & the law, all men to be saved:
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as Moses did prai for the people yt rebelled, for Aron & Marye, hys brother & sister.
as Moses did Prayer for the people that rebelled, for Aron & Marye, his brother & sister.
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Iosua called disobediente STARTPAGEl Ahab sonne.
Iosua called disobedient STARTPAGEl Ahab son.
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Here is the percial and corrupte iudgement of Kynges, Magistrates, iudges and such as beare offyce in the commune wealth horriblie cōdemned:
Here is the percial and corrupt judgement of Kings, Magistrates, judges and such as bear office in the commune wealth horribly condemned:
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that serue not the law but mayster the lawe, and for lucre or affecciō damneth hym the lawe quytteth,
that serve not the law but master the law, and for lucre or affection damneth him the law quytteth,
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and saueth him the lawe condemneth, contrary to the doctrine of Salomon. Prouerb.xvii. Deut. xix. Luke. xxii. Rom. xiii. Iac. iiii. That they could not saue Ionas, we learne that no cōmune wealth cā be quieted except the trāsgressors be punished. Ios. vii. God giueth no victory to y• children of Israel till Ahab be punished.
and Saveth him the law Condemneth, contrary to the Doctrine of Solomon. Proverb xvii Deuteronomy xix. Luke. xxii. Rom. xiii. Iac. iiii. That they could not save Ionas, we Learn that no commune wealth can be quieted except the transgressors be punished. Ios. vii. God gives no victory to y• children of Israel till Ahab be punished.
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The plage cessed not frō y• Israelits, til Phinees had slaine the adulterous, Nu. xxv And the Lord sayth in Ezechiell. xxxiii: ye lifte vp youre eyes to your Idoles, & shede bloud:
The plague cessed not from y• Israelites, till Phinehas had slain the adulterous, Nu. xxv And the Lord say in Ezekiel. xxxiii: you lift up your eyes to your Idols, & shed blood:
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and thyncke ye, ye shall posses thys land? Ye pollute eche anothers wyfe, and should ye inhabit thys lande? Nether vnto alludeth sayncte Paule.
and think you, you shall poss this land? the pollute eke another's wife, and should you inhabit this land? Neither unto alludeth saint Paul.
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Ephesians. v. Let no mā seduce you wyth prophane woordes, for these thyngs cōmeth the yre of God vpon the chyldren of distruste.
Ephesians. v. Let no man seduce you with profane words, for these things comes the ire of God upon the children of distrust.
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Generallye we learne that there is no more pestiferous hurt cā come vnto a commune wealth,
Generally we Learn that there is no more pestiferous hurt can come unto a commune wealth,
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then ouer muche lenity and preposterous petye to suffer the lawes of a realme to be broken and neglected, wythout punyshement of the transgressoure:
then over much lenity and preposterous Petty to suffer the laws of a realm to be broken and neglected, without punishment of the transgressoure:
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as it shall be more STARTPAGEli declared here after. Nowe to the text, whyche containeth the prayer of the shypmen in thys wyse.
as it shall be more STARTPAGEli declared Here After. Now to the text, which Containeth the prayer of the shipmen in this wise.
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Wherfore thei cried vnto the lord and sayd O Lorde let vs not perishe for thys mannes death,
Wherefore they cried unto the lord and said Oh Lord let us not perish for this Man's death,
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neither lay thou innocent bloud to our charge: for thou oh lord hast done, euen as thy pleasure was.
neither lay thou innocent blood to our charge: for thou o lord hast done, even as thy pleasure was.
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Of thys oracion fyrste wee learne that the Mariners were conuerted vnto God by y• preachynge of one Ionas.
Of this oration First we Learn that the Mariners were converted unto God by y• preaching of one Ionas.
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Before eche man called vpon a sūdrye god, now al cal vp on one god.
Before eke man called upon a sundry god, now all call up on one god.
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They excuse not theyr olde Idololatrie for their olde customes sake, nor yet for the aucthoritie of their forefathers,
They excuse not their old Idolatry for their old customs sake, nor yet for the Authority of their Forefathers,
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but symplie they imbrace the trueth.
but simply they embrace the truth.
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The same shoulde we followe, and for oure doctryne it is written, as sayth Saynte Paule in the fyftenth chapter of hys Epystle to the Romay.
The same should we follow, and for our Doctrine it is written, as say Faint Paul in the fyftenth chapter of his Epistle to the Rome.
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Whatsoeuer thyngs are wrytten, are wrytten for oure learnyng: that we through paciēce and comforte of the scriptures shoulde haue hope.
Whatsoever things Are written, Are written for our learning: that we through patience and Comfort of the Scriptures should have hope.
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Casting away al Idololatrye & false honorynges of God, we shoulde in Chryst imbrase and receyue the euerlastynge God and hys infalliable worde, seynge wee be not moued there vnto by one Ionas but by manye:
Casting away all Idolatry & false honorynges of God, we should in Christ embrace and receive the everlasting God and his infallible word, sing we be not moved there unto by one Ionas but by many:
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by Kynge, by counsell, and manye STARTPAGElii other menne of God.
by King, by counsel, and many STARTPAGElii other men of God.
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The seconde thynge we learne oute of thys prayer is howe they desyre GOD, not to Impute vnto theym the deathe of, Ionas whyche had not hurte theym but hymselfe, in dysobeyinge the Lordes commaundemente:
The seconde thing we Learn out of this prayer is how they desire GOD, not to Impute unto them the death of, Ionas which had not hurt them but himself, in dysobeyinge the lords Commandment:
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wherein we maye see howe the Gentiles and Ethnyckes abhorred murder, land Manslaughter, and accompted it horrible and a thynge damned by the lawe of nature ▪
wherein we may see how the Gentiles and Ethnics abhorred murder, land Manslaughter, and accounted it horrible and a thing damned by the law of nature ▪
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They were in the sea, and no manne coulde haue accused them of murther, yet perceyued they well that the eyes of God coulde marcke theym where so euer they were, and woulde punyshe the facte. And wisely they iudged:
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:
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for so teacheth vs all the Scripture of God as it shall nowe apere: for I wyll somewhat touch thys horrible crime of murder more at large.
for so Teaches us all the Scripture of God as it shall now apere: for I will somewhat touch this horrible crime of murder more At large.
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Murder is cōmitte two maner of wayes, by chaunce and ignorauntelye, or of malice and wetingelye.
Murder is commit two manner of ways, by chance and ignorauntelye, or of malice and wetingelye.
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Ignoraunt when agaynste hys wyll doynge and meanynge nothynge lesse then murder, agaynst hys wyll killeth.
Ignorant when against his will doing and meaning nothing less then murder, against his will kills.
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Suche a murderer by the lawe shuld not die, for God absolueth and quitteth hym,
Suche a murderer by the law should not die, for God absolveth and quitteth him,
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and prepared in the commune wealthe of the Israelites, sanctuaries, and refuges for them, whyther as they might flee for their sauegarde. Exod. xxi. Nu. xxxv. Ios. xx. lest theyr bloude shulde be shed againe.
and prepared in the commune wealth of the Israelites, sanctuaries, and refuges for them, whither as they might flee for their safeguard. Exod xxi. Nu. xxxv. Ios. xx. lest their blood should be shed again.
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STARTPAGEliii He that of malice, and willingly killeth a mā shuld no waies be saued, for vnto such the lord commaundeth deathe agayne. Exo. xxi. Leui. xxiiii.
STARTPAGEliii He that of malice, and willingly kills a man should no ways be saved, for unto such the lord commandeth death again. Exo. xxi. Levi xxiiii.
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And also in the tyme of the lawe of nature this was the commaundement of God for murder. Gen. ix. he that sheddeth a mannes bloude, shall haue his bloude shed againe:
And also in the time of the law of nature this was the Commandment of God for murder. Gen. ix. he that sheds a Man's blood, shall have his blood shed again:
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and so saith Christ Math. xxvi. he that striketh wt the swearde, shall peryshe with the sweard.
and so Says christ Math. xxvi. he that striketh with the sword, shall perish with the sword.
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This sin is so horrible, that no indulgēce or pardō shulde pitie the offence, nor pardon the fault:
This since is so horrible, that no indulgence or pardon should pity the offence, nor pardon the fault:
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but the murderer incase he fled to the highe aulter, he shoulde be fet fourthe: as ye maye see the experyence in Ioab at the cōmaundement of Salomon. iii. Regum. ii. and reade. Nume. xxxv.
but the murderer incase he fled to the high alter, he should be fetched Fourth: as you may see the experience in Ioab At the Commandment of Solomon. iii. Regum. ii. and read. Nume. xxxv.
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If the gistrate dyspense either for fere of hym that shoulde suffer exequution, or for anye profit or gayne,
If the gistrate dyspense either for fere of him that should suffer execution, or for any profit or gain,
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and punysh it not, what both he other thē prouoke theire of God agaynst hym selfe & the hole realme? For the Lorde sayeth, he wyl not dwell in the earth tyll it be pourged wyth the bloude of hym that shed the bloud. Nume. xxxv. Let all men therefore in the commune wealthe knowe and feare thys doctrine of Paul. Ro. xiii. The magistrat beareth not a sweed in vayne.
and Punish it not, what both he other them provoke their of God against him self & the hold realm? For the Lord Saith, he will not dwell in the earth till it be purged with the blood of him that shed the blood. Nume. xxxv. Let all men Therefore in the commune wealth know and Fear this Doctrine of Paul. Ro. xiii. The magistrate bears not a sweed in vain.
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Let the Maiestrate take hede of two things:
Let the Magistrate take heed of two things:
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first yt vnder the pretexte and cloke of the lawe to serue hys affeccion or gayne, he punyshe not y• innocent.
First that under the pretext and cloak of the law to serve his affection or gain, he Punish not y• innocent.
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In thys offended the kyngs and magistrates of the STARTPAGEliiii Israelites that for the maintenaunce of theyr supersticion, false religion and corrupt maners, kylled and put to deathe the Prophetes, and the Apostles.
In this offended the Kings and Magistrates of the STARTPAGEliiii Israelites that for the maintenance of their Superstition, false Religion and corrupt manners, killed and put to death the prophets, and the Apostles.
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So Iesabell caused Naboth to be slayne. iii. Reg. xxi.
So Jezebel caused Naboth to be slain. iii. Reg. xxi.
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The second let ye magestrate take heade he absolue not him that God condemneth, and cōmaundeth to be punyshed,
The second let you Magistrate take head he absolve not him that God Condemneth, and commandeth to be punished,
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for gayne, affection, good intencior els for any folyshe & preposterus pety: for so doing Saul loste his kyngdome.i. Samu. xv. reade the place.
for gain, affection, good intencior Else for any foolish & preposterus Petty: for so doing Saul lost his Kingdom i Samuel xv. read the place.
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And Ahab the kynge of Israel for dimissyng of Bennaud as god said: they soule shalbe for his soule.iii. Regum. fourtene.
And Ahab the King of Israel for dimissyng of Bennaud as god said: they soul shall for his soul iii Regum. fourtene.
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Euen as here is occacion to admonishe of iustice towardes euil doers, so is it to speake of warre,
Eve as Here is occasion to admonish of Justice towards evil doers, so is it to speak of war,
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and how it may be vsed lawfulli by magestrates.
and how it may be used lawfulli by Magistrates.
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The magestrate offendeth when he beginneth or continueth any iniuste battel, or of affeccion punisheth any innocent person:
The Magistrate offends when he begins or Continueth any injust battle, or of affection Punisheth any innocent person:
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So Iosyas offended althoughe he was a good man in makinge warre with the Egypcians, where as honest conditions of peace was offred,
So Josias offended although he was a good man in making war with the egyptians, where as honest conditions of peace was offered,
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and was slayne for his laboure.
and was slain for his labour.
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The magestrate of the other part maye offende if he in case he see his subiectes oppressed and wyll not defend thē as Abraham did his neuie Loth and other.
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 neuie Loath and other.
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Agayne, thys battell he is daylye bounde vnto, to warre agaynste vice and to punyshe, synne and incase he see anye rebellion to resiste the STARTPAGElv iust execusion of iustice, not to feare:
Again, this battle he is daily bound unto, to war against vice and to Punish, sin and incase he see any rebellion to resist the STARTPAGElv just execusion of Justice, not to Fear:
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for God wyll helpe his procedinges. Deut. xiii.
for God will help his proceedings. Deuteronomy xiii.
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And it maye be seen that God wyl fauoure the magestrate that fighteth against his owne brother,
And it may be seen that God will favour the Magistrate that fights against his own brother,
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if it be to amende vyce and to kyll synne. For in manner the hole tribe of Beniamin was destroyed for the defence of adulterie.
if it be to amend vice and to kill sin. For in manner the hold tribe of Benjamin was destroyed for the defence of adultery.
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Farther a maiestrate fighteth iustly, when he resisteth vniust forse, whether it be of foren ennemyes,
Farther a magistrate fights justly, when he Resisteth unjust force, whither it be of foren enemies,
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or of his owne rebellious subiectes.
or of his own rebellious Subjects.
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Of such lawes as shulde be kepte in the tyme of warre it is written Deut. xx. xxiii. Luke. iii. Oure warryers haue made of war a menes and waye to all robberye and spoil.
Of such laws as should be kept in the time of war it is written Deuteronomy xx. xxiii. Luke. iii. Oure warryers have made of war a menes and Way to all robbery and spoil.
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The captayne by hys fayth is bound to haue as many as his allowaūce chargeth him with all,
The captain by his faith is bound to have as many as his allowance charges him with all,
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but lyke a thiefe he deceyueth the Kynge bothe of hys noumber of menne, and robbeth hym of hys goodes:
but like a thief he deceiveth the King both of his number of men, and robbeth him of his goods:
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and for lacke of true paymente to the halfe number that he is appoyneted vnto, he weryeth the good wyll of the poore Souldiours, that extreme pouertye wyth syckenes for lacke of paymente of theyr wages, causeth theym to passe neyther of the Kyng, neyther of the commune wealth.
and for lack of true paymente 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 paymente of their wages, Causes them to pass neither of the King, neither of the commune wealth.
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And as these vniuste and alreadye dampned Capytaynes (excepte they repente) wyth receyuers, paye Masters, vitaylers,
And as these unjust and already dampened Captains (except they Repent) with Receivers, pay Masters, victuallers,
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and other, destroye not onelye the lawe and Magesty of Armes, but also deceiue STARTPAGElvi the Kynge by pyllyng and pollynge the poore & needye souldyours:
and other, destroy not only the law and Majesty of Arms, but also deceive STARTPAGElvi the King by pyllyng and polling the poor & needy Soldiers:
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so decaye & vndo they the hole commune weale. For they come to serue the cōmune wealth of lytle or no valewe at all:
so decay & undo they the hold commune weal. For they come to serve the commune wealth of little or no valve At all:
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in seruyng of the commune wealthe they enryche them selues vniustly to the vtter impouerysshynge, and beggerynge both of the cōmune wealth and the heades thereof.
in serving of the commune wealth they enrich them selves unjustly to the utter impouerysshynge, and beggerynge both of the commune wealth and the Heads thereof.
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And well both Magistrate and Souldiour meriteth the same. For the one trusteth he knoweth not whom, other then vpon reporte:
And well both Magistrate and Soldier merits the same. For the one Trusteth he Knoweth not whom, other then upon report:
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the other prepareth hym selfe to the warre for defence of his contrey, with horedome, thefte, and all abhominacyon.
the other Prepareth him self to the war for defence of his country, with whoredom, theft, and all abomination.
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And by false & theuish meanes bryngeth more to the war then is hys owne:
And by false & Theuish means bringeth more to the war then is his own:
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no maruell then though God set such a thiefe ouer hym as wyl geue hym lesse thē is his dew.
no marvel then though God Set such a thief over him as will give him less them is his due.
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True men were wount to go to batel, and such as prepared theim selues with the feare of god to liue and die for theyr Magistrate and coūtry:
True men were wont to go to batel, and such as prepared them selves with the Fear of god to live and die for their Magistrate and country:
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nowe the veryer thiefe, and blasphemoure of the God of batel, the better soldiour.
now the veryer thief, and blasphemoure of the God of batel, the better soldier.
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Wel God maye gyue the vyctorye to suche blasphemours for a tyme, but doutles it wyll not nor cannot continue.
Well God may gyve the victory to such blasphemous for a time, but doubtless it will not nor cannot continue.
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Loke vpon all the warres that Moses wrytteth of in hys fyue bokes, and then shall ye knowe the same.
Look upon all the wars that Moses wrytteth of in his fyue books, and then shall you know the same.
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Wherefore I humbly requyre all Magistrates bothe STARTPAGElvii in peace and warre to punyshe chiefely these two vices adulterye & blasphemye, incase they would haue either vyctorie in war, or quietnes in peace.
Wherefore I humbly require all Magistrates both STARTPAGElvii in peace and war to Punish chiefly these two vices adultery & blasphemy, incase they would have either victory in war, or quietness in peace.
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As touchyng swearyng and blasphemye, it is knowen vnto al men of God, how the law condemneth it in the fyrste table. Exodi. xx. Deutronomi. v. Thou shalt not take the name of the Lord in vayne:
As touching swearing and blasphemy, it is known unto all men of God, how the law Condemneth it in the First table. Exodus. xx. Deuteronomy. v. Thou shalt not take the name of the Lord in vain:
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for God wyll not leaue vnpunyshed, suche as abuse hys name. Of an othe I thyncke it therefore conueniēt to speake sumwhat.
for God will not leave unpunished, such as abuse his name. Of an other I think it Therefore convenient to speak somewhat.
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There is two maner of othes, the one of custome or of sport, the other serious and graue, requyred and taken before the Maiestrate or Iudge.
There is two manner of Oaths, the one of custom or of sport, the other serious and graven, required and taken before the Magistrate or Judge.
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The Fyrst is deuyllyshe, damnable and nought of euery part, and forbidden by god to all christian mē.
The Fyrst is deuyllyshe, damnable and nought of every part, and forbidden by god to all christian men.
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The other that is taken for the glorye of God, the defence of the trueth, or helpe of a mans neyghboure, as necessitye shal require is laweful and godly.
The other that is taken for the glory of God, the defence of the truth, or help of a men neighbour, as necessity shall require is lawful and godly.
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But in this lawful oth a man may offend two maner of wayes.
But in this lawful oath a man may offend two manner of ways.
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Fyrst if hys hert and mynde be not accordynge to hys woordes, but that hys mouth speaketh one thing and the herte thyncketh an other thynge:
Fyrst if his heart and mind be not according to his words, but that his Mouth speaks one thing and the heart thyncketh an other thing:
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the seconde if he that sweareth, sweare by anye creatures. Both these be blasphemous before God.
the seconde if he that Sweareth, swear by any creatures. Both these be blasphemous before God.
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And in case it be damnable in a noughty matter to sweare by creatures, is it not the same trow ye, daylye and folyshly of STARTPAGElviii custome to sweare by a mans hande, hys heade, by the masse,
And in case it be damnable in a naughty matter to swear by creatures, is it not the same trow you, daily and foolishly of STARTPAGElviii custom to swear by a men hand, his head, by the mass,
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and suche lyke? The more vile the thynge is we sweare by, the more is the othe detestable before God.
and such like? The more vile the thing is we swear by, the more is the other detestable before God.
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Wherefore in thinges not necessarye, and requyred lawfully, to sweare by anye thyng, is synne. In wayghtye matters to sweare by ani thing except by god, is no lesse offēce.
Wherefore in things not necessary, and required lawfully, to swear by any thing, is sin. In weighty matters to swear by ani thing except by god, is no less offence.
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That may we see.iiii. maner of wayes. By reason, y• holy scripture, exāples, & the Canon law. By reasō thus:
That may we see iiii manner of ways. By reason, y• holy scripture, Examples, & the Canon law. By reason thus:
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to sweare is to protest & promise the thing we sweare to be true before hym y• knoweth the thoughtes and cogitacions of the harte, that knoweth onlye and solye God:
to swear is to protest & promise the thing we swear to be true before him y• Knoweth the thoughts and cogitations of the heart, that Knoweth only and solely God:
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therefore is it blasphemye to sweare or attribute ye same to a creature as they do that sweareth by creatures.
Therefore is it blasphemy to swear or attribute you same to a creature as they do that Sweareth by creatures.
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Agayne euery oth hath annexed wyth it, an inuocacion, and execracion.
Again every oath hath annexed with it, an invocation, and execration.
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An execracion, that he by whom we sweare maye punyshe and curse vs if we swere false.
an execration, that he by whom we swear may Punish and curse us if we swear false.
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An inuocacion, that he by whom we swere, woulde helpe vs if we sweare true.
an invocation, that he by whom we swear, would help us if we swear true.
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But onely God can saue and lose, reason woulde then hym onely to be sworn by. The authoritye of the scripture. Thys also is double:
But only God can save and loose, reason would then him only to be sworn by. The Authority of the scripture. This also is double:
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the one techeth by whom we shuld swere, the other by whome wee shoulde not sweare:
the one teacheth by whom we should swear, the other by whom we should not swear:
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that is by God, & by no creatures. Deut. vi. x. Thou shalt feare the lord thy God, and worshyp hym, and also sweare by hys name. STARTPAGElix Esai. xlv. vnto me shall euerie kne bowe, and euery toung sweare.
that is by God, & by no creatures. Deuteronomy vi. x. Thou shalt Fear the lord thy God, and worship him, and also swear by his name. STARTPAGElix Isaiah. xlv. unto me shall every kne bow, and every tongue swear.
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In the.lxv. speakynge of the callynge of the Gentiles he sayeth: He that wyll sweare shall sweare by the true God. And Iere. xii. they shal sweare the Lorde liueth.
In the lxv speaking of the calling of the Gentiles he Saith: He that will swear shall swear by the true God. And Jeremiah xii. they shall swear the Lord lives.
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That no man should sweare by creatures, ye haue. Exodi. xxiii. Ye shall not thyncke vpon the name of straunge goddes:
That no man should swear by creatures, you have. Exodus. xxiii. You shall not think upon the name of strange God's:
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neyther shall it be hearde out of youre mouthes. Iosue. xxiii. The people be admonished not to sweare by the names of the goddes that the people vsed, whither thei were going.
neither shall it be heard out of your mouths. Iosue. xxiii. The people be admonished not to swear by the names of the God's that the people used, whither they were going.
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Hierem. v. It is sayde that the people offended because they sweared by the gods that were not God.
Jeremiah v. It is said that the people offended Because they sweared by the God's that were not God.
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And ye people thynke it is no synne to annex a creature with god, heare what Sophonie the prophet saith. Cap. i. I wyll sayeth the Lorde, destroye them that worshyp and sweare by Malchon, that is to saye by there patron.
And you people think it is no sin to annex a creature with god, hear what Zephaniah the Prophet Says. Cap. i. I will Saith the Lord, destroy them that worship and swear by Malchon, that is to say by there patron.
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Where as the Prophet meaneth, they that sware by god & creatures, matcheth & setteth God and the deuyl in one chayre, & sete. Exāples out of ye scriptures:
Where as the Prophet means, they that sware by god & creatures, Matches & sets God and the Devil in one chair, & sete. Examples out of the Scriptures:
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Abraham sware by the moste highe god. God swereth by hym self. Policarpus woulde rather suffer the flames of fyer, then to sweare by Ceasars fortune. Euseb, libro.iiii. Chap. xv. The Canon lawe Causa.xxii. Q. i. clericum per creaturas.
Abraham sware by the most high god. God Sweareth by him self. Polycarp would rather suffer the flames of fire, then to swear by Caesars fortune. Eusebius, libro iiii Chap. xv. The Canon law Causa xxii Q. i. Cleric per Creaturas.
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& Et si quis per creaturas, and si aliqua causa, also Mouet te iterum.
& Et si quis per Creaturas, and si Any causa, also Movet te iterum.
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STARTPAGElx Thus the lawes begynne, and the glosse vpon the same places requyreth vs to sweare onelye by god.
STARTPAGElx Thus the laws begin, and the gloss upon the same places requireth us to swear only by god.
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I haue taried the longer in thys matter, because I happened to se of late a certaine boke for the making of Deacons, priestes,
I have tarried the longer in this matter, Because I happened to see of late a certain book for the making of Deacons, Priests,
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and Byshoppes, wherein is requyred an othe by Sainctes: where at I did not a litle wonder.
and Bishops, wherein is required an other by Saints: where At I did not a little wonder.
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And howe it is suffered, or who is the authoure of that booke, I well knowe not.
And how it is suffered, or who is the author of that book, I well know not.
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I am led to thynke it to be the faute of the correctoure in the printynge, for two causes.
I am led to think it to be the fault of the correctoure in the printing, for two Causes.
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One is because in the othe for the Byshoppe is no mencion made of anye sainctes.
One is Because in the other for the Bishop is no mention made of any Saints.
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The other cause is, that in y• same boke the minister muste confesse at the receiuyng of his vocacion, yt the boke of God, ye holy scriptur to be perfet,
The other cause is, that in y• same book the minister must confess At the receiving of his vocation, that the book of God, you holy scripture to be perfect,
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& sufficiente for the saluaciō of mā.
& sufficient for the salvation of man.
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Yet do I muche meruayle that in the same booke it is apointed that he yt wyl be admitted to the ministery of goddes word or hys sacramentes must come in white vestimētes, whiche semeth to repugne playnelye wyth the former doctryne that cōsessed the onely word of God to be sufficiēt.
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 Vestments, which Seemeth to repugn plainly with the former Doctrine that confessed the only word of God to be sufficient.
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And sure I am they haue not in ye word of god, yt thus a minister should be apperelled,
And sure I am they have not in you word of god, that thus a minister should be apperelled,
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nor yet in the primatiue and best church.
nor yet in the primitive and best Church.
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It is rather the habit and vesture of Aton and the gentiles, then of the ministers of Christe.
It is rather the habit and vesture of Aton and the Gentiles, then of the Ministers of Christ.
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Farther where and of STARTPAGElxi whome, and when haue they learned, that he that is called to the ministery of gods word, shoulde houlde the bread and chalice in one hande,
Farther where and of STARTPAGElxi whom, and when have they learned, that he that is called to the Ministry of God's word, should hold the bred and chalice in one hand,
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and the boke in the other hande? Why do they not as well gyue hym in hys hande the founte and the water? For the one is a sacramente as well as the other.
and the book in the other hand? Why do they not as well gyve him in his hand the fount and the water? For the one is a sacrament as well as the other.
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If the founte be to great, take hym a basynne wyth water or such lyke vessell.
If the fount be to great, take him a basynne with water or such like vessel.
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But in thys mater and in other, as tollerable thynges be to be borne wt for the weakes sake awhyle,
But in this mater and in other, as tolerable things be to be born with for the weaks sake awhile,
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so I thyncke it not mete before the Kynges Maiestye and his mooste honorable Councell to halte in anye parte, but to saye the truth:
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:
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that they knowing ye same, may redresse it assone as maye be, as my parte is & al other priuate persons to praye thē to do the same,
that they knowing the same, may redress it As soon as may be, as my part is & all other private Persons to pray them to do the same,
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& besech god to restore vs to the primatiue church, which neuer yet had nor shal haue ani match or like.
& beseech god to restore us to the primitive Church, which never yet had nor shall have ani match or like.
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Before all thynges beware of an oth by any creatures, except ye will be glad to haue gods displeasure,
Before all things beware of an oath by any creatures, except you will be glad to have God's displeasure,
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Now foloweth ye sixt daūger of Ionas, howe he is caste into the sea. So they toke Ionas & cast him into the sea, & y• sea left raging.
Now Followeth you sixt danger of Ionas, how he is cast into the sea. So they took Ionas & cast him into the sea, & y• sea left raging.
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And ye mē fered ye lord exceadinglye, doinge sacrifices, & making vowes vnto the lord. Here se we two thynges:
And you men feared you lord exceedingly, doing Sacrifices, & making vows unto the lord. Here see we two things:
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Ionas cast into the sea, and howe the sea left there vpon hys ragynge.
Ionas cast into the sea, and how the sea left there upon his raging.
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Out of the fyrste learneth euery Magistrate & king STARTPAGElxii their office to caste out of theyr cōmune wealth,
Out of the First learneth every Magistrate & King STARTPAGElxii their office to cast out of their commune wealth,
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as manye Ionasses as they fynde stoborne, & wyl not amende theyr lyues.
as many Jonah as they find stoborne, & will not amend their lives.
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If Ionas in the sea could not be saued, that offended but in neglectyng of hys dewtie,
If Ionas in the sea could not be saved, that offended but in neglecting of his duty,
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and yet confessed his faute, & conuerted ye mariners, what maye wee thyncke: is it possible to sayle or lyue quyetlye wyth so mani obstinate Ionasses: Nay doutles:
and yet confessed his fault, & converted you Mariners, what may we think: is it possible to sail or live quietly with so mani obstinate Jonah: Nay doubtless:
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what remedy thē? Let thē be cast all into the sea.
what remedy them? Let them be cast all into the sea.
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But lest mē shuld be to much offēdid wt this seuere punyshment as though I wold al to be cast in to ye sea, I wil bring ye examinaciō of ye mater to the.iiii. sorts of people yt I spake of before,
But lest men should be to much offended with this severe punishment as though I would all to be cast in to you sea, I will bring you examination of you mater to the iiii sorts of people that I spoke of before,
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and so appoint of euery sorte whō the kinges magestie must cast into the sea, or sende to the Gallies.
and so appoint of every sort whom the Kings Majesty must cast into the sea, or send to the Galleys.
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Fyrste Let vs speake of the Byshops and priestes. Theyr offyce was in the primatiue & fyrste churche, to be preachers of goddes worde, and ministers of Christes Sacramentes.
First Let us speak of the Bishops and Priests. Their office was in the primitive & First Church, to be Preachers of God's word, and Ministers of Christ's Sacraments.
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Not to sacrifyce for ded nor lyue, not to synge, or masse or anye souche lyke.
Not to sacrifice for dead nor live, not to sing, or mass or any souche like.
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Unto the fyrst original must al these mē as they be called, of the holye churche, be called:
Unto the fyrst original must all these men as they be called, of the holy Church, be called:
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els by they no shepherdes, but rauenynge woulfes, to deuoure the shepe of God.
Else by they no shepherdess, but ravening wolves, to devour the sheep of God.
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And that thys maye the better be done youre maiestie muste begyn wyth youre Chapell and Chapellanes:
And that this may the better be done your majesty must begin with your Chapel and Chapellanes:
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make theym to serue the same soules that laboreth for theyr STARTPAGElxiii liuynges.
make them to serve the same Souls that Laboureth for their STARTPAGElxiii livings.
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If your Grace do it not, ye shal put your own selfe in daunger of God.
If your Grace do it not, you shall put your own self in danger of God.
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And from henceforth make your Chapel laynes men of the churche, and let the Chapell go.
And from henceforth make your Chapel laynes men of the Church, and let the Chapel go.
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And when your magesty hath done thys, your selfe cause all noble men of your realme to do the same.
And when your Majesty hath done this, your self cause all noble men of your realm to do the same.
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Thē reforme your Coleges in the Uniuersities, and se honest men to haue the leadynge and ouersyghte of the youth:
Them reform your Colleges in the Universities, and see honest men to have the leading and ouersyghte of the youth:
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suche as wyll amende, let them tarye styll in theyr offyces, suche as wyl no• your magestie must remoue,
such as will amend, let them tarry still in their Offices, such as will no• your Majesty must remove,
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if euer ye bryng the ship to quyetnes.
if ever you bring the ship to quietness.
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Unto the clarcke from henceforth as ye wil aūswere vnto it, gyue no benifice, or spirituall promocions to none,
Unto the clarcke from henceforth as you will answer unto it, gyve no benefice, or spiritual promotions to none,
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but to suche a one as can & wyll preach true doctryne, or els teache vnto the youth the Cathechisme,
but to such a one as can & will preach true Doctrine, or Else teach unto the youth the Catechism,
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and healpe the people wyth some good councell, Or else cast thē all into the seaithat is, put thē out of theyr offyce,
and help the people with Some good council, Or Else cast them all into the seaithat is, put them out of their office,
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and put better in theyr places.
and put better in their places.
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And beware of this vn godly pitye wherewith al men for the most part be veri much nowe adayes combred wythal, which wyll for pitye rather let a fole or an euyl man to enioye hys benefice,
And beware of this vn godly pity wherewith all men for the most part be very much now adays cumbered withal, which will for pity rather let a sole or an evil man to enjoy his benefice,
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then a thousande soules to be broughte to know ledge? thys in no pitye but rather a crueltye and kylling of the soule.
then a thousande Souls to be brought to know ledge? this in no pity but rather a cruelty and killing of the soul.
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Therfore if it should please the Magistrates to make a law that no man shuld haue Byshoprycke, benefyce, prebend,
Therefore if it should please the Magistrates to make a law that no man should have Bishopric, benefice, prebend,
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or other ecclesiastical STARTPAGElxiiii vocacion lenger then he vsed hym selfe accordyng to his vocacion, it were wonderful well
or other ecclesiastical STARTPAGElxiiii vocation longer then he used him self according to his vocation, it were wondered well
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The noble men that byeth theyr offyces, and selleth agayne the iustice and the lawe, yt is a pointed to the office, must be admonyshed:
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:
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in case they wyl not amende, into the sea wt theym. Put theym out of their offyces and putte better in.
in case they will not amend, into the sea with them. Put them out of their Offices and put better in.
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These Gentlemen that lyueth vpon dycynge, cardynge, ydlenes, or with other mēnes gooddes muste be also admonyshed:
These Gentlemen that liveth upon dycynge, carding, idleness, or with other men's God's must be also admonished:
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yf they wyll not repente, altogether caste them in to the sea.
if they will not Repent, altogether cast them in to the sea.
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Folysh and preposterous pitye hath brought both king and the Lawes not onelye of thys realme,
Foolish and preposterous pity hath brought both King and the Laws not only of this realm,
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but also of God into contempte, and dayly wyl more and more if it be not fore seen.
but also of God into contempt, and daily will more and more if it be not before seen.
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Nowe ye lawes that iustly shoulde be executed vpon theues, and murderers, is of folyshe pitye dyspensed wyth al,
Now you laws that justly should be executed upon thieves, and murderers, is of foolish pity dyspensed with all,
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and manye iudge it were better to saue after hys opinion, then to damne after the commaundement of God. For thei saye:
and many judge it were better to save After his opinion, then to damn After the Commandment of God. For they say:
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O he is a tall felowe, and can do the kynge good seruice, it were pitye he should be hanged.
Oh he is a tall fellow, and can do the King good service, it were pity he should be hanged.
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But in case they knewe or goddes lawes or mannes lawes, and knewe what maintaineth best a commune wealthe they would saye:
But in case they knew or God's laws or Man's laws, and knew what maintaineth best a commune wealth they would say:
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suche a thiefe or murderer can neuer do the Kynges Magestye better seruyce then when he is hanged for hys faute, that other men STARTPAGElxv may feare to offende the lawe, by hys example.
such a thief or murderer can never do the Kings Majesty better service then when he is hanged for his fault, that other men STARTPAGElxv may Fear to offend the law, by his Exampl.
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Marke wher vnto thys preposterous and sinistre pitie hath brought the realme, to be pestered wt more theues then halfe Europe beside.
Mark where unto this preposterous and sinister pity hath brought the realm, to be pestered with more thieves then half Europe beside.
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In so much that a manne can not trauell suerlye by the way with twentye pounde in hys pourse,
In so much that a man can not travel surly by the Way with twentye pound in his pourse,
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thoughe twentye men be together in a companie:
though twentye men be together in a company:
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as it was sene by experiēce of late dayes to y• great shame of al the iustices of the coūtry and to the slaunder of the hole lawe and the realme.
as it was seen by experience of late days to y• great shame of all the Justices of the country and to the slander of the hold law and the realm.
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The fraude, gyle, and Couetousnes of the lawers must either be amended, other thei thēselues to be cast into the sea:
The fraud, gyle, and Covetousness of the Lawyers must either be amended, other they themselves to be cast into the sea:
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For vnto thys hathe theyr crafte and filthy lucre broughte the enter your graces Court, may se ye magestye of a godly house and perceiue by the order of y• familye that God dwelleth in the courte and realme.
For unto this hath their craft and filthy lucre brought the enter your graces Court, may see you Majesty of a godly house and perceive by the order of y• family that God dwells in the court and realm.
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But (the more to be pitied) it is so nowe that who so euer enter & marcke the condicions of manye men in the courte, he shall fynde in the moste parte of the house hangyngs of gods woūdes, hys fleshe and his bloud, wt such blasphemous othes as the deuyll hym selfe if he were incarnate woulde tremble to speake.
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 hangings of God's wounds, his Flesh and his blood, with such blasphemous Oaths as the Devil him self if he were incarnate would tremble to speak.
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And greate wounder it is there falleth not fyre frō heauen to burne them and the house they tarye in.
And great wonder it is there falls not fire from heaven to burn them and the house they tarry in.
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Like wyse where as goddes lawes forbyddeth dise, and Cardes, and also the commune statutes of STARTPAGElxvii thys realme (the more shame it is) it is vsed daily and hourly in the Kynges Magestyes house, where as onelye the magestye of GOD is offended but many an honest man vndone in the yere.
Like wise where as God's laws forbiddeth dise, and Cards, and also the commune statutes of STARTPAGElxvii this realm (the more shame it is) it is used daily and hourly in the Kings Majesties house, where as only the Majesty of GOD is offended but many an honest man undone in the year.
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That dise house must be cast into the sea if it be not, God wyll caste the maynteyners thereof at length into hell.
That dise house must be cast into the sea if it be not, God will cast the maynteyners thereof At length into hell.
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What and if all men folowe thys godlye counsel of Ionas what wyll folow? this that is in the texte.
What and if all men follow this godly counsel of Ionas what will follow? this that is in the text.
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The sea shal leue his ragynge. As longe as Ionas was in the shyp there was no quyetnes:
The sea shall leave his raging. As long as Ionas was in the ship there was no quietness:
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nowe beinge in the sea all is at peace:
now being in the sea all is At peace:
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so shall it be wyth vs if we amend and cease from euyll doynges, as it is writen. Hieremy. ii.vi.vii.
so shall it be with us if we amend and cease from evil doings, as it is written. Jeremiah. ii.vi.vii.
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And thys is easye to be proued by example, that no cōmune wealth can be pacified excepte euyll doers be punished.ii. Par. xvii.
And this is easy to be proved by Exampl, that no commune wealth can be pacified except evil doers be punished ii Par. xvii.
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Iosaphat before he could brynge hys commune wealth to anye good poynte, restored good iudges to ye ciuile state of hys Realme,
Iosaphat before he could bring his commune wealth to any good point, restored good judges to you civil state of his Realm,
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and true doctours to the ecclesiastical state of hys realme. Chap. xix. The same maye we see in Dauyd ii. Samuel. viii.ii. Para. xxii. xxiii.
and true Doctors to the ecclesiastical state of his realm. Chap. xix. The same may we see in David ii. Samuel. viii.ii. Para. xxii. xxiii.
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So dyd Artaxerses that sente Esdras to the Iewes; Esdras. vii.
So did Artaxerxes that sent Ezra to the Iewes; Ezra. vii.
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The same order toke Cambises Cyrus sonne, though he was and idell manne, he caused the skynne of a corrupte STARTPAGElxviii Iudge to be pulled ouer hys heade,
The same order took Cambyses Cyrus son, though he was and Idle man, he caused the skin of a corrupt STARTPAGElxviii Judge to be pulled over his head,
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and to be nayled in the place of Iudgement, to putte other menne in feare how they corrupted iustyce.
and to be nailed in the place of Judgement, to put other men in Fear how they corrupted Justice.
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For the kepynge of all men in an order it were well if men woulde thyncke vpon the lawe of the Corinthes:
For the keeping of all men in an order it were well if men would think upon the law of the Corinthians:
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whyche men maye reade in the Adagyes of Erasmus. The Adage is: Proteruiam fecit.
which men may read in the Adages of Erasmus. The Adage is: Proteruiam fecit.
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Where as euerye manne was bounde to gyue accompt howe he lyued, and maynetayned hym self.
Where as every man was bound to gyve account how he lived, and maintained him self.
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And the same lawe had Solon at Athenes.
And the same law had Solon At Athens.
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When the Magystrate by neglygence or Proposterous pytye, wyll not punyshe for syn, then God strikethe,
When the Magistrate by negligence or Preposterous pity, will not Punish for sin, then God strikethe,
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as ye may se by the vniuersal flowd, by the fyre in Sodome, and Gomor.
as you may see by the universal flowed, by the fire in Sodom, and Gomor.
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Gyue hede therefore most gracious Lordes, to punyshe these Ionasses, and to put better into theyr place,
Gyve heed Therefore most gracious lords, to Punish these Jonah, and to put better into their place,
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or els God wyll punysh either wt an euil beast, either with swerd either wyth famyne, either with pestilēce,
or Else God will Punish either with an evil beast, either with sword either with famine, either with pestilence,
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as it is writen Ezechiell.xiiii. But in case ye wyl do it the sea wyll cease.
as it is written Ezekiel xiiii But in case you will do it the sea will cease.
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As I praye God it maye. Amen.
As I pray God it may. Amen.
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STARTPAGElxix The fourth Sermon vpon Ionas, made by Iohn Hoper the.v. of Marche.
STARTPAGElxix The fourth Sermon upon Ionas, made by John Hoper the v of Marche.
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☞ The Preface. SAinte Paul sayeth:
☞ The Preface. Saint Paul Saith:
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it is a moost true saying, and worthy to be receyued of euerye parte, that Christ Iesus came into thys worlde to saue synners.i. Timo. i.
it is a most true saying, and worthy to be received of every part, that christ Iesus Come into this world to save Sinners i Timothy i.
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Unto the whiche sayinge agreeth the wordes of oure Sauioure Christ.
Unto the which saying agreeth the words of our Saviour christ.
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Luke.xix. The sonne of man came to seke, and saue that whiche was lost, Who is it amōg vs all that woulde not ioyfully at the hearyng of so amiable & swete a saying, reioyce? seyng we be all miserable and cursed synners by nature,
Luke xix The son of man Come 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? sing we be all miserable and cursed Sinners by nature,
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and yet woulde (as full of miserye and blyndenes as we be) be saued, wyshe euer to be out of payne.
and yet would (as full of misery and blindness as we be) be saved, wish ever to be out of pain.
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But in thys is all the hede to be taken, leste we sinisterlye vnderstande these confortable promises, which the deuil auēturth to swad vs vnto.
But in this is all the heed to be taken, lest we sinisterly understand these comfortable promises, which the Devil auenturth to swad us unto.
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Wher as he cā not al together beriue and rob vs of the promises he wolde vs to construe & vnderstand the promises amis.
Where as he can not all together beriue and rob us of the promises he would us to construe & understand the promises amiss.
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And where as these promises apertayneth to none but unto repētaunte synners, he dazeth, and deceyueth oure affeccion and loue we beare to oure selues, that he wyl beare vs in hande Gods promyse appertayneth as well to the impenitent and STARTPAGElxx neuer myndynge synner to amende,
And where as these promises appertaineth to none but unto Repentance Sinners, he dazeth, and deceiveth our affection and love we bear to our selves, that he will bear us in hand God's promise appertaineth as well to the impenitent and STARTPAGElxx never minding sinner to amend,
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as vnto the sorowfull afflycted beleuyng sinner, and he that wyl study the amendemēt of lyfe.
as unto the sorrowful afflicted believing sinner, and he that will study the amendment of life.
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Against the which illusion and craft of the deuil, Christ speaketh. Mat. ix. Luc. v. I came not to call the iuste, but sinners to repentaūce.
Against the which illusion and craft of the Devil, christ speaks. Mathew ix. Luke v. I Come not to call the just, but Sinners to Repentance.
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Of the whyche repentaunce if we be destitute, nothyng auaileth vs the promises of God. Luc. xiii. Excepte ye repente, all shall peryshe.
Of the which Repentance if we be destitute, nothing avails us the promises of God. Luke xiii. Except you Repent, all shall perish.
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And the former promyses were not so sweete, but these threatnynges be as bytter: Not vnto all men, but vnto suche as be obstynatelye yuel or desperat. Against whō cryeth Ihon Baptyste:
And the former promises were not so sweet, but these threatnynges be as bitter: Not unto all men, but unto such as be obstynatelye evil or desperate. Against whom Cries John Baptist:
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Euen nowe is the axe putte vnto the roote of the tree:
Even now is the axe put unto the root of the tree:
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Euery tre that bryngeth furth no good fruite, is cut downe & put into the fyre. Luke.iii.
Every Tree that bringeth forth no good fruit, is Cut down & put into the fire. Luke iii
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But a mā myght aske to what purpose thys thyng is spoken of by me? doutles to thys end to prosequute and folowe my matter begon.
But a man might ask to what purpose this thing is spoken of by me? doubtless to this end to prosequute and follow my matter begun.
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I sayd that the authours of thys vnquietnes in the realme in the churche, & in euerye housholde, were verye Ionasses,
I said that the Authors of this unquietness in the realm in the Church, & in every household, were very Jonah,
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and those that troubled the shyppe:
and those that troubled the ship:
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whyche oughte eyther to be amended or remoued out of their office, or els the shyppe maye neuer come to rest.
which ought either to be amended or removed out of their office, or Else the ship may never come to rest.
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But because these that be cast into the sea should not dispaire, ther must be some remedye founde to solace and conforte suche as be fallen into daunger of drownyng. STARTPAGElxxi Thys is the way:
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. STARTPAGElxxi This is the Way:
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if they take the admonicions and the admonitours gētly and raile not agaynste them, neither wynke at their own faultes:
if they take the admonitions and the admonitours gently and rail not against them, neither wink At their own Faults:
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but with a true repentaunce of the hart folowe thys our Prophet Ionas, who confessed hys faulte,
but with a true Repentance of the heart follow this our Prophet Ionas, who confessed his fault,
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and humblye asked remyssion & pardō for the same.
and humbly asked remission & pardon for the same.
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So shal euery sīner be saued as he was accordinge to the othe of God Eze. xviii.
So shall every sinner be saved as he was according to the other of God Ezekiel xviii.
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As truly as I lyue sayth the Lord, I wyl not the deathe of a synner,
As truly as I live say the Lord, I will not the death of a sinner,
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but that he be conuerted and lyue.
but that he be converted and live.
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Thys counsell of the Lorde excepte our troblous Ionasses folow thei shalbe drowned in the water of eternal damnacion, with Pharao.
This counsel of the Lord except our troublous Jonah follow they shall drowned in the water of Eternal damnation, with Pharaoh.
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But as heretofore ye haue hearde howe Ionas for hys disobedience was punyshed:
But as heretofore you have heard how Ionas for his disobedience was punished:
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so now out of the texte ye shal hear how he repenting hys mysbehauiour and offences, is preserued in hys daungers:
so now out of the text you shall hear how he repenting his mysbehauiour and offences, is preserved in his dangers:
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howe he prayeth, and at last how he is delyuered.
how he Prayeth, and At last how he is Delivered.
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And that I maye the better & more playnely teache and open the same, I wyll deuyde the texte that foloweth into foure partes.
And that I may the better & more plainly teach and open the same, I will divide the text that Followeth into foure parts.
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The fyrst part conteineth the behauiour and doyngs of the shyppemen, after they had caste Ionas into the sea.
The fyrst part Containeth the behaviour and doings of the shyppemen, After they had cast Ionas into the sea.
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The second part conteyneth howe Ionas beyng cast into the sea was receaued into the bely of the whale.
The second part Containeth how Ionas being cast into the sea was received into the belly of the whale.
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The thyrde conteyneth the behauioure and doynges of Ionas in the whales bely.
The Third Containeth the behaviour and doings of Ionas in the Whale's belly.
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STARTPAGElxxii The fourth conteyneth the deliueraunce, and castynge out of Ionas from the bellye of the whale. The fyrste.
STARTPAGElxxii The fourth Containeth the deliverance, and casting out of Ionas from the belly of the whale. The First.
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The texte sayeth those men feared wounderfullye the Lorde, and sacrificed vnto hym and made theyr vowes.
The text Saith those men feared wonderfully the Lord, and sacrificed unto him and made their vows.
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The shyppe men dyd these thre thynges: they fered, they sacrificed, and vowed.
The ship men did these Three things: they feared, they sacrificed, and vowed.
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After they perceyued vpon the execucion of Ionas the sea to leaue hys trouble, they neglected not the true religiō whiche they learned in theyr trouble,
After they perceived upon the execution of Ionas the sea to leave his trouble, they neglected not the true Religion which they learned in their trouble,
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but are better and more strengthened in the same, for they feared the Lord, and hohoured hym onelye.
but Are better and more strengthened in the same, for they feared the Lord, and hohoured him only.
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Of these shyppe men let vs learne constancye, and perseueraunce in the true knowledge of god:
Of these ship men let us Learn constancy, and perseverance in the true knowledge of god:
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and when we be deliuered out of daunger, lette vs 〈 ◊ 〉 geue oure selues to 〈 ◊ 〉 and folye of lyfe,
and when we be Delivered out of danger, let us 〈 ◊ 〉 give our selves to 〈 ◊ 〉 and folly of life,
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as naturally we be inclined and propen•• to do. Thus admonyshed Moses diligently the children. Deutro. vi.
as naturally we be inclined and propen•• to do. Thus admonished Moses diligently the children. Deutro. vi.
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&.viii. yt whē they had receiued the aboundante benefites of the Lorde, they shoulde not in theire saturitie and aboundaunce be vnmindfull of the Lorde that brought them out of the land of Egypt,
& 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,
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and the penurie and scarcitie of the deserte.
and the penury and scarcity of the desert.
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The thankefulnes of these Mariners shalbe laied agaīst vs at the daye of oure examinacion for oure vnthankefulnes:
The thankfulness of these Mariners shall laid against us At the day of our examination for our unthankfulness:
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for God hathe not onelye STARTPAGElxxiii quyeted the sea for vs but also aboundantlye geuen vs the vse and commoditye booeth of sea and lande:
for God hath not only STARTPAGElxxiii quiet the sea for us but also abundantly given us the use and commodity booeth of sea and land:
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and not onelye that for the rest and quyetnes of the bodye, but also he hath apeaced the sea of greate displeasure and damnacion eternall by castynge of hys onely beloued sonne Christe Iesus vpō the crosse, to cesse and apeace theire and displeasure betwene vs and hym:
and not only that for the rest and quietness of the body, but also he hath apeaced the sea of great displeasure and damnation Eternal by casting of his only Beloved son Christ Iesus upon the cross, to cease and apeace their and displeasure between us and him:
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& yet we neyther fere nor loue him, but with continuall hatred, & despyte, contemne both him, & his holy word.
& yet we neither fere nor love him, but with continual hatred, & despite, contemn both him, & his holy word.
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¶ They do sacrifice.
¶ They do sacrifice.
¶ pns32 vdb vvi.
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THey thoughte it not inoughe inwardlye to honoure the Lord, but dyd outwarde sacrifice, to proprotest and declare vnto the worlde the good iudgement, fayeth,
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,
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& knowledge they had in the Lord. So shuld we do:
& knowledge they had in the Lord. So should we do:
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not only knowe god and feare hym inwardly, but also outewardly, with praier thākes geuyng and other good workes cōmaunded by God to declare the same,
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,
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as they dyd by their sacrifices before y• cūminge of Christe into oure fleshe.
as they did by their Sacrifices before y• coming of Christ into our Flesh.
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The whyche were tipes, and significacions of Christe to come, that coulde not take awaye the synne of the worlde as Saynte Paule sayeth:
The which were tipes, and significations of Christ to come, that could not take away the sin of the world as Faint Paul Saith:
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Hebru.x. It is impossible that the bloude of Calues shoulde take awaye synne. Christes sacrifice once offered for all, by that once satisfied for al sinnes.
Hebrew x 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.
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Hebrues.ix. And where STARTPAGElxxiiii as is remission of synne, there nedeth no more sacrifice.
Hebrews ix And where STARTPAGElxxiiii as is remission of sin, there needeth no more sacrifice.
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It is therefore an vngodly doctrine that in thys tyme of the newe Testamente, teachethe anye other sacrifyce for synne,
It is Therefore an ungodly Doctrine that in this time of the new Testament, teacheth any other sacrifice for sin,
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then the onelye death of Chryste.
then the only death of Christ.
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If question nowe be asked, is there then no Sacrifices now lefte to be done of Christian people? Yes truely,
If question now be asked, is there then no Sacrifices now left to be done of Christian people? Yes truly,
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but none other then suche as oughte to be donne wythoute aulters. And they be of three sortes.
but none other then such as ought to be done without Altars. And they be of three sorts.
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The fyrste is the Sacrifyces of thanckes gyuynge. Psalme.li. Amos the fourth, and fifte. Hebrues the thirtene.
The First is the Sacrifices of thanks gyving. Psalm li Amos the fourth, and Fifth. Hebrews the thirtene.
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Oseas.xiiii. The second is beneuolence, and liberalitye to the pore. Mich. vi. i. Corin. xvi. li. Corinthia. viii. and ix. The thyrde kynde of sacrifice is the mortifiyng of our owne bodyes, and to dye from sinne Rome. xii. Mat. xi. Luke. xiiii.
Hosea xiiii The second is benevolence, and liberality to the poor. Mich. vi. i. Corin. xvi. li. Corinth. viii. and ix. The Third kind of sacrifice is the mortifiyng of our own bodies, and to die from sin Room. xii. Mathew xi. Luke. xiiii.
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If we studye not daylye to offer these sacrifices to God, we be no christian men.
If we study not daily to offer these Sacrifices to God, we be no christian men.
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Seyng Christian men haue none other sacrifices thē these whych maye and oughte to be done wythoute Aulters, there shoulde among Christians be no Aulters.
Sing Christian men have none other Sacrifices them these which may and ought to be done without Altars, there should among Christians be no Altars.
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And therefore it was not wythoute the greate wysedome and knowledge of God, that Christe, hys Apostels,
And Therefore it was not without the great Wisdom and knowledge of God, that Christ, his Apostles,
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& the primatyue church, lacked Aulters: for they knew that the vse of aulters was taken awaye.
& the Primatyue Church, lacked Altars: for they knew that the use of Altars was taken away.
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It were well then that it myght please the magistrates to tourne the aulters STARTPAGElxxv into tables, accordynge to the fyrste instituciō of Christe, to take awaye the false perswasion of the people they haue of sacrifices to be done vpon the aulters.
It were well then that it might please the Magistrates to turn the Altars STARTPAGElxxv 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.
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For as longe as the aulters remayne boeth the ignoraunte people, and the ignoraunte, and euyll perswaded priest, wyl dreame alwayes of sacrifice.
For as long as the Altars remain both the ignorant people, and the ignorant, and evil persuaded priest, will dream always of sacrifice.
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Therfore were it best that the Magistrates remoued al the monumētes and tokens of Idololatrye and supersticion.
Therefore were it best that the Magistrates removed all the monuments and tokens of Idolatry and Superstition.
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Then shoulde the true relegion of god the soner take place.
Then should the true Religion of god the sooner take place.
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¶ They Uowe.
¶ They Voelli.
¶ pns32 vvb.
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TOst lyke they vowed to goo to Hierusalem, there to manifeste the myghtye power of God to the people,
tossed like they vowed to goo to Jerusalem, there to manifest the mighty power of God to the people,
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and to giue thākes vnto the Lorde accordinge to the lawe and maner of Moses decrees.
and to give thanks unto the Lord according to the law and manner of Moses decrees.
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Lest we shuld erre in the nature & condition of a vowe, there be thre thynges to be noted.
Lest we should err in the nature & condition of a Voelli, there be Three things to be noted.
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To whome the vowe is made, what is vowed, and who it is that maketh the vowe.
To whom the Voelli is made, what is vowed, and who it is that makes the Voelli.
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The vowe shuld be made vnto the Lorde, as Esaye the Prophete sayth, Chapter.xix. they shall make their vowes to the Lord.
The Voelli should be made unto the Lord, as Isaiah the Prophet say, Chapter xix they shall make their vows to the Lord.
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The thynge vowed may not be contrarye to anye of the two tables wythin. Exod. xx. Deut. v. He that voweth must be suche a one as is able to pay and satysfye hys vowe.
The thing vowed may not be contrary to any of the two tables within. Exod xx. Deuteronomy v. He that Voweth must be such a one as is able to pay and satisfy his Voelli.
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So Saint Paule aduised the yonger wydowes to marye, perceiuing how vntuly and vehemēt STARTPAGElxxvi the passions of yong age was, that they were not apt to lyue sole,
So Saint Paul advised the younger Widows to mary, perceiving how vntuly and vehement STARTPAGElxxvi the passion of young age was, that they were not apt to live sole,
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nor to keepe their vowe, if they shulde vowe so to do.
nor to keep their Voelli, if they should Voelli so to do.
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Now foloweth the second mēbre of the oracion, how Ionas beynge caste into the sea, was receiued of the whale:
Now Followeth the second member of the oration, how Ionas being cast into the sea, was received of the whale:
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and it be ginneth the seconde chapter of the Prophet in thys wyse. But the Lorde prepared a greate fyshe that shulde deueur Ionas.
and it be begins the seconde chapter of the Prophet in this wise. But the Lord prepared a great Fish that should deueur Ionas.
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And Ionas was in the fyshes bealy thre dayes, and thre nyghtes. The texte conteyneth two thynges.
And Ionas was in the fishes bealy Three days, and Three nights. The text Containeth two things.
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Fyrste that the fyshe prepared by the Lorde, swalowed vp Ionas. The seconde, how long time Ionas was in the fyshes belye.
First that the Fish prepared by the Lord, swallowed up Ionas. The seconde, how long time Ionas was in the fishes belie.
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The thynges to be noted in the fyrste mēbre, be also two in numbre.
The things to be noted in the First member, be also two in numbered.
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Fyrste is declared the wonderful pitye, and mercye of God, that can and wyll healpe the afflicte in the dayes of theyr affliccions.
First is declared the wondered pity, and mercy of God, that can and will help thee afflict in the days of their afflictions.
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Ionas thought none other but to dy, and so dyd the Mariners: for they besought God not to requyre the innocentes bloud at theyr handes.
Ionas Thought none other but to die, and so did the Mariners: for they besought God not to require the innocentes blood At their hands.
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But the Lorde that is redye to helpe as many as cal vpon hym. Psalm. viii. and.ix. lefte not hys penitente and afflicted seruaunt Ionas but preserued hys lyfe though it were wyth trouble.
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 Ionas but preserved his life though it were with trouble.
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Thus wyll he do wyth all those that be the Ionasses of thys realm STARTPAGElxxvii in case thei repent,
Thus will he do with all those that be the Jonah of this realm STARTPAGElxxvii in case they Repent,
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though thei shoulde be cast from al the honoure, and offyces they haue:
though they should be cast from all the honour, and Offices they have:
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better it were to lose them with the fauoure of GOD, then to kepe theym wyth goddes dyspleasure, as zacheus dyd. Lu. ix. Iacob. Gen. xxviii.
better it were to loose them with the favour of GOD, then to keep them with God's displeasure, as Zacchaeus did. Lu. ix. Iacob. Gen. xxviii.
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The meanes howe God saueth the afflicted be vnknowē vnto man, and manne shoulde not be curiouse to searche to muche for the knoweledge of theym, but commende theym to God.
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.
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For manye tymes God vseth those for lyfe, that mā iudgeth shulde leade vnto death.
For many times God uses those for life, that man Judgeth should lead unto death.
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So was Ionas saued by the deuoutynge mouthe of the whale, whyche semed vnto Ionas reason rather a present meanes vnto death.
So was Ionas saved by the deuoutynge Mouth of the whale, which seemed unto Ionas reason rather a present means unto death.
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So vsed he the cribbe of Moyses, And the wounderfull passage of the children of Israel through the reade sea.
So used he the crib of Moses, And the wonderful passage of the children of Israel through the read sea.
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If we pourge and clense oure knoweledge, religion, and maners, the lord wyll fynde meanes sufficyente to saue vs:
If we purge and cleanse our knowledge, Religion, and manners, the lord will find means sufficyente to save us:
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whyche we maye not appoynte to oure selues but commende them to the prouydence of God.
which we may not appoint to our selves but commend them to the providence of God.
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For by the same wayes yt we seake manye tymes the fauoure of God, and oure commoditye, we find hys dyspleasure, and our own dystruccion.
For by the same ways that we seek many times the favour of God, and our commodity, we find his displeasure, and our own dystruccion.
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As Saule dyd.i. Regum.xv. that sacriificed wythoute the commaundemente of God, purchased the seuere, and iuste ire of God.
As Saule did i Regum xv that sacriificed without the Commandment of God, purchased the severe, and just ire of God.
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The Israelites that of good meanynge and intencion fasted, STARTPAGElxxviii zacha.vii. and sought by that meanes gods good wyll, they founde hys dyspleasure.
The Israelites that of good meaning and intention fasted, STARTPAGElxxviii Zacchaeus vii and sought by that means God's good will, they found his displeasure.
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Cayp has soughte by councell Iho. xi. to haue oppressed the procedinges of Christ, and oppressed hym selfe, & the whole state of the common wealth also.
Cape has sought by council Who xi. to have oppressed the proceedings of christ, and oppressed him self, & the Whole state of the Common wealth also.
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C•cero Rome, Demostenes Athens, eche put their cōmune wealthe in daunger, by theyr beste aduised counsell, for the preseruacion thereof.
C•cero Rome, Demosthenes Athens, eke put their commune wealth in danger, by their best advised counsel, for the preservation thereof.
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And so shall all the Ionasses, extorcioners, oppressours, deceiuers, flatterers, and other of thys Realme, come into extreme pouertie by the same meanes thei seeke ryches:
And so shall all the Jonah, extortioners, Oppressors's, deceivers, Flatterers, and other of this Realm, come into extreme poverty by the same means they seek riches:
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for the curse of God can not suffer euyll gotten goodes, & possessions long to prosper.
for the curse of God can not suffer evil got goods, & possessions long to prosper.
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Nowe Ionas sayeth that he was in the belye of y• whale thre dayes and three nyghtes.
Now Ionas Saith that he was in the belie of y• whale Three days and three nights.
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Of thys we learne that God healpeth not by and by the afflicted but exerciseth theym in theyr troubles.
Of this we Learn that God Helpeth not by and by the afflicted but Exerciseth them in their Troubles.
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Fyrste because he maye the better humble thē and bryng thē to a true knowledge of theyr faultes, whose greatnes is so bygge that it cānot be perceyued where as the payne for it is easy and lyght.
First Because he may the better humble them and bring them 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.
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But the Lorde woulde vs the better to iudge of the fault by the greatnes of the payne,
But the Lord would us the better to judge of the fault by the greatness of the pain,
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and therefore the Lord is sayed to explorate and trye hys in affliccion as the golde is tryed by the fyer.
and Therefore the Lord is said to explorate and try his in affliction as the gold is tried by the fire.
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Farther his mightye power is the better declared, where as he helpeth suche STARTPAGElxxix as be playne desperate of al other remedies and helpes.
Farther his mighty power is the better declared, where as he Helpeth such STARTPAGElxxix as be plain desperate of all other remedies and helps.
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Laste of all thys tyme of Ionas beynge in the whales bodye, was a type and fygute of Christes beynge in the hearte of the earth thre dayes & three mightes. Mat. xxii.
Laste of all this time of Ionas being in the Whale's body, was a type and fygute of Christ's being in the heart of the earth Three days & three mights. Mathew xxii.
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Nowe foloweth it how thys man behaued hym selfe in the tyme of hys trouble.
Now Followeth it how this man behaved him self in the time of his trouble.
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When he perceyued in the fyshes belye some hope and sparcle of lyfe, he fell vnto prayer.
When he perceived in the fishes belie Some hope and sparkle of life, he fell unto prayer.
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But because prayer conteyneth in it selfe two thynges, the knoweledge of the fault, and hope of forgyuenes, I admonyshe all the Ionasses of thys realme that they acknowledge and leaue of from their faults,
But Because prayer Containeth in it self two things, the knowledge of the fault, and hope of forgiveness, I admonish all the Jonah of this realm that they acknowledge and leave of from their Faults,
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and beg pardone for them, excepte they wyll dye eternallye.
and beg pardon for them, except they will die eternally.
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The Byshoppes and the priestes that hath either wyth false doctryne destroyed the churche, either by negligence not builded it wyth the true worde of God, lette them acknoweledge their faultes, amende it,
The Bishops and the Priests that hath either with false Doctrine destroyed the Church, either by negligence not built it with the true word of God, let them acknowledge their Faults, amend it,
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and aske remission betyme if they wil not dye in their synne. The noble men and the Lawers that are secretelye touched wyth the worde of God,
and ask remission betime if they will not die in their sin. The noble men and the Lawyers that Are secretly touched with the word of God,
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and their conscience condempneth them of wronges, fraudes, Iniuries, and deceites lette them not indurate and hardē their hartes,
and their conscience Condemneth them of wrongs, frauds, Injuries, and Deceits let them not indurate and harden their hearts,
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but praye to the Lorde to take from them pryde, arrogancye blindnesse, and couetousenesse, lest they dye in theire synne, as Saul did.
but pray to the Lord to take from them pride, arrogance blindness, and Covetousness, lest they die in their sin, as Saul did.
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The people let them STARTPAGElxxx pray vnto God for knowledge and patience, that they maye knowe and suffer all thynges as true subiectes ought to do.
The people let them STARTPAGElxxx prey unto God for knowledge and patience, that they may know and suffer all things as true Subjects ought to do.
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And that from hense forth they hate discorde, dissencion, treason, conspiracie, whoredom, adultery, idlenes, hatred, enuye, disdaine,
And that from hence forth they hate discord, dissension, treason, Conspiracy, whoredom, adultery, idleness, hatred, envy, disdain,
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and suche like as prouoketh goddes Ite, and leadeth to the destruccion of a cōmune wealthe.
and such like as provoketh God's Item, and leads to the destruction of a commune wealth.
cc d av-j c-acp vvz n2 n1, cc vvz p-acp dt n1 pp-f dt j n1.
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But thys prayer of Ionas is so acceptable, it myghte be thoughte of some menne, that the place where Ionas prayed in should haue bettered it,
But this prayer of Ionas is so acceptable, it might be Thought of Some men, that the place where Ionas prayed in should have bettered it,
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as the folyshe opinion of the worlde is at thys tyme:
as the foolish opinion of the world is At this time:
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that iudgeth the prayer sayed at the hyghe aulter to be better then that whyche is sayed in the Quier, that in the quere better then it that is saied in the bodye of the churche:
that Judgeth the prayer said At the high alter to be better then that which is said in the Quire, that in the quere better then it that is said in the body of the Church:
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that in the body of the churche better then the prayer sayd in the fyelde, or in a mans chamber. But oure Prophet sayth:
that in the body of the Church better then the prayer said in the field, or in a men chamber. But our Prophet say:
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the lord hath no respect to the place, but vnto ye heart & faith of hym that prayeth: and that apereth:
the lord hath no respect to the place, but unto you heart & faith of him that Prayeth: and that appeareth:
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for penitente Ionas praieth out of the whales velly, and miserable Iob vpon y• doung heape, Daniell in the Caue of the Lions, Hieremye in the clay pyt, the thiefe vpon the crosse, Saynte Stephin vnder the stones.
for penitent Ionas Prayeth out of the Whale's velly, and miserable Job upon y• dung heap, Daniell in the Cave of the Lions, Jeremiah in the clay pit, the thief upon the cross, Faint Stephen under the stones.
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Wherfore the grace of God is to be prayed for in euery place and euery where as oure necessitye shall haue neede and wanteth solace.
Wherefore the grace of God is to be prayed for in every place and every where as our necessity shall have need and Wants solace.
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Althoughe I commend STARTPAGElxxxi the prayer made to God in the name of Chryste, to be lyke in euerye place,
Although I commend STARTPAGElxxxi the prayer made to God in the name of Christ, to be like in every place,
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because that oure necessitie requyreth helpe in euerye place:
Because that our necessity requireth help in every place:
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yet I do not condempne the publike place of prayer where as goddes word is preached, hys holye sacramentes vsed,
yet I do not condemn the public place of prayer where as God's word is preached, his holy Sacraments used,
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and commune prayer made vnto God, but alowe the same, and sorye, it is no more frequented and haunted:
and commune prayer made unto God, but allow the same, and sorry, it is no more frequented and haunted:
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but thys I woulde wyshe that the magistrates shoulde put bothe the preacher, minister, & the people in one place and shut vp the particion called the chauncell, that separateth the congregatiō of Christ one from the other,
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,
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as thoughe the vele and particion of the tēple in the olde lawe, yet shulde remayne in the churche:
as though the veil and partition of the temple in the old law, yet should remain in the Church:
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where in deade al fygures, and tipes, ended in Chryste.
where in dead all figures, and tipes, ended in Christ.
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And incase thys were done, it shoulde not onlye expresse the dignitie and grace of the newe testamente,
And incase this were done, it should not only express the dignity and grace of the new Testament,
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but also cause y• people the better to vnderstande the thinges red there by the mynyster,
but also cause y• people the better to understand the things read there by the minister,
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and also prouoke the minyster to a more study of the thinges that he readeth,
and also provoke the minister to a more study of the things that he readeth,
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leste he shoulde be found bi the iudgemēt of the cōgregatiō not worthye neyther to reade,
lest he should be found by the judgement of the congregation not worthy neither to read,
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nor to minister in the churche:
nor to minister in the Church:
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farther that suche as wold receiue the holie cōmuniō of the precious body & bloud of Christ, myght bothe heare and se playnely what is done,
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,
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as it was vsed in the prymatyue churche, when as the abhomynation STARTPAGElxxxii done vpō aulters was not knowen,
as it was used in the prymatyue Church, when as the abhomynation STARTPAGElxxxii done upon Altars was not known,
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nor y• sacryfyce of Christes precious bloud so cōculcated and trodē vnder fote.
nor y• sacrifice of Christ's precious blood so conculcated and trodden under foot.
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The thyrde thynge in thys praier is to be noted (lest in the porte it selfe we make shyppewracke,
The Third thing in this prayer is to be noted (lest in the port it self we make shyppewracke,
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& offende God in praying) to whome we pray.
& offend God in praying) to whom we pray.
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Unto hym that onlye seeth the cogitacions of out herte, and can and wyl do al thynges for vs accordyngly, helpe at neede,
Unto him that only sees the cogitations of out heart, and can and will do all things for us accordingly, help At need,
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& punish in due seasō, which onli god cā do:
& Punish in due season, which only god can do:
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& vnto him shuld we direct, and make our praier, after the examples of the Patryarckes, Prophetes,
& unto him should we Direct, and make our prayer, After the Examples of the Patriarchs, prophets,
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& the Apostels, who called alwaies vpon their God: for such as direct otherwise theyr praiers, thei fail and erre al the heauens wyde. Agaynste whome speaketh Esay. lxiii. Iere. ii. xv. Eche. xiiii.
& 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 speaks Isaiah. lxiii. Jeremiah ii. xv. Eke. xiiii.
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And the Lorde is angry wyth hys people as Esaye sayeth, Chap. ix. because they turned not vnto hym that strake thē, nor vnto the God of armoure.
And the Lord is angry with his people as Isaiah Saith, Chap. ix. Because they turned not unto him that strake them, nor unto the God of armour.
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And in the Prophet Ose. Chap vii. They called not to me (sayeth the Lorde) in theire hartes.
And in the Prophet Ose. Chap vii. They called not to me (Saith the Lord) in their hearts.
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And in the same place a litle after sayeth the Prophet: they be retourned, but not vnto ye highest.
And in the same place a little After Saith the Prophet: they be returned, but not unto the highest.
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So lykewyse are they no lesse to be blamed that deuyde their hartes parte vnto God, and parte vnto creatures:
So likewise Are they no less to be blamed that divide their hearts part unto God, and part unto creatures:
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of whome speaketh Osee, in the x. Chapter.
of whom speaks Hosea, in the x. Chapter.
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If these thre thynges yt Ionas vsed in ye whales bellye, were vsed of the people that professe Chrystes name in STARTPAGElxxxiii oure temples, blessed were we.
If these Three things that Ionas used in the Whale's belly, were used of the people that profess Christ's name in STARTPAGElxxxiii our Temples, blessed were we.
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But it is al to the contrary:
But it is all to the contrary:
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we knowe not what prayer is, nor yet wyl take the paynes to lern it, The more is the petye,
we know not what prayer is, nor yet will take the pains to lern it, The more is the Petty,
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and the more is God stirred to vengeaunce and punishement, and the more cruell shal the payne be when it is executed by God.
and the more is God stirred to vengeance and punishment, and the more cruel shall the pain be when it is executed by God.
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As we knowe by the texte, he prayed, so may we know by the same how he prayed,
As we know by the text, he prayed, so may we know by the same how he prayed,
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and what was the forme and manner of hys prayer. That is verye requisite to be knowen, marked and borne awaye.
and what was the Form and manner of his prayer. That is very requisite to be known, marked and born away.
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The effecte and sūme thereof consysteth in thre poyntes.
The Effect and sum thereof Consisteth in Three points.
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In two of y• first verses he putteth forthe bryefly the abridgement & Epitome of hys prayer.
In two of y• First Verses he putteth forth bryefly the abridgement & Epitome of his prayer.
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Then declareth he the greatenes of his daūger and ieopardy. Thyrdly he setteth forthe the pitye, and mercie of God. The firste parte.
Then Declareth he the greatness of his danger and jeopardy. Thirdly he sets forth the pity, and mercy of God. The First part.
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From my troubles I haue called vpon the Lord, and he herd me: from the depnes of the depest I cryed, & thou herdest my voyce.
From my Troubles I have called upon the Lord, and he heard me: from the depnes of the Deepest I cried, & thou herdest my voice.
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☞ Out of thys fyrst parte we learne two doctrines: the one that we shuld not dispaire, nor cleane caste of God in aduersitie.
☞ Out of this fyrst part we Learn two doctrines: the one that we should not despair, nor clean cast of God in adversity.
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The other, that in aduersitie we shulde not flye, nor seeke any forbydden, or vnlawefull meanes of help.
The other, that in adversity we should not fly, nor seek any forbidden, or unlawful means of help.
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And these two thynges obserued Ionas in this his trouble: and we shuld do the same, accordynge to the commaundemente of God. STARTPAGElxxxiiii Psalme. rcix.
And these two things observed Ionas in this his trouble: and we should do the same, according to the Commandment of God. STARTPAGElxxxiiii Psalm. rcix.
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Call vpon me in the day of thy troubles, and I shall heare the, as he dyd at all tymes. Psal. xcix.
Call upon me in the day of thy Troubles, and I shall hear thee, as he did At all times. Psalm xcix.
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And thys cry of Ionas to the Lord was rather the crye of hys herte, then the noyse or sounde of his mouth, as Moses was. Exod. xiiii. and the good womans. i. Samuel. i. The circumstances of true prayer obserued, the Lord heareth thys faythfull prayer accordynge to hys promises.
And this cry of Ionas to the Lord was rather the cry of his heart, then 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 hears this faithful prayer according to his promises.
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Whereof all Idololatricall Byshoppes and priestes may learne, if they wil forsake their Idololatrye, and call vnto the Lord, mercy is ready for them.
Whereof all Idolatrical Bishops and Priests may Learn, if they will forsake their Idolatry, and call unto the Lord, mercy is ready for them.
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And if the lasciuious, auaricious, or couetouse gentleman, or lawyer wyll acknowledge hys faulte, and aske remission for it, it wyll be forgeuen him.
And if the lascivious, avaricious, or covetous gentleman, or lawyer will acknowledge his fault, and ask remission for it, it will be forgiven him.
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And so shall it be to the commen sorte of people if they acknowledge their disobedience, rebelliō, treasō, pride, contēpte of the superiour powers, and aske mercy for it.
And so shall it be to the come sort of people if they acknowledge their disobedience, rebellion, treason, pride, contempt of the superior Powers, and ask mercy for it.
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The second part of his prayer conteyneth a descripcion of his daungers that he was in, after thys sorte.
The second part of his prayer Containeth a description of his dangers that he was in, After this sort.
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Thou hast caste me downe depe in the middest of the sea, and the fludde compassed me about:
Thou hast cast me down deep in the midst of the sea, and the flood compassed me about:
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yea al the waues & rolles of water went ouer me, I thought I had ben cast away out STARTPAGElxxxv of thi sight:
yea all the waves & rolls of water went over me, I Thought I had been cast away out STARTPAGElxxxv of thy sighed:
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but I wyll yet again loke toward thi holy tēple. The waters cōpassed me euen to my verye lyfe:
but I will yet again look towards thy holy temple. The waters compassed me even to my very life:
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the depe lay about me, and the wedes wer wrapt about my head.
the deep lay about me, and the wedes were wrapped about my head.
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I wēt doune to the botom of the hils, & was barred in wyth earth for euer.
I went down to the bottom of the hills, & was barred in with earth for ever.
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It is the cōmen sort of al holy men, for the moste parte in the holy scripture, to make mēcion in their prayers of theyr daūgers,
It is the come sort of all holy men, for the most part in the holy scripture, to make mention in their Prayers of their dangers,
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& to amplify thē, that their greatnes may be the vetter marked & knowē: and thys is done for thre causes.
& to amplify them, that their greatness may be the vetter marked & known: and this is done for Three Causes.
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The one, because wyth the numbrynge, and rehearsall of their great daūgers, they may the more inflame them selues to ardente and earnest prayer.
The one, Because with the numbering, and rehearsal of their great dangers, they may the more inflame them selves to Ardent and earnest prayer.
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For the more a man feleth hys owne griefe, the more diligente he wyll be to seeke a remedye.
For the more a man feeleth his own grief, the more diligent he will be to seek a remedy.
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The other is to brynge a man the more to a contempte & hatred of him selfe:
The other is to bring a man the more to a contempt & hatred of him self:
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for the greatnes of the payne, declareth the enormitie, and filthines of the transgression, and synne.
for the greatness of the pain, Declareth the enormity, and filthiness of the Transgression, and sin.
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The thyrde is to sette forth the power and good wyll of God, that can,
The Third is to Set forth the power and good will of God, that can,
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and wyll helpe in extreme and desperate euylles, and saue wyth sup•rabundaunt mercye where as he findeth iniquitye and synne to abounde.
and will help in extreme and desperate evils, and save with sup•rabundaunt mercy where as he finds iniquity and sin to abound.
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Romaines.v. and so STARTPAGElxxxvi manye tymes the slauery, and miserable state of the afflicted, setteth forthe the maiestie and rychenesse of Goddes mercye. Math. viii. ix. Ihon. iiii. ix. Thys manne of God noted and knewe the dyspleasure of God agaynste synne:
Romans v and so STARTPAGElxxxvi many times the slavery, and miserable state of the afflicted, sets forth the majesty and rychenesse of Goddess mercy. Math. viii. ix. John iiii. ix. This man of God noted and knew the displeasure of God against sin:
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but oure Ionasses slepe quietly in both eares, and feleth not the paine of synne.
but our Jonah sleep quietly in both ears, and feeleth not the pain of sin.
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And thys securitie & insensiblenes vnder the wrath of God, commeth by the ignorauncie that the whole worlde is lapte in almooste,
And this security & insensibleness under the wrath of God, comes by the ignorance that the Whole world is leapt in almooste,
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as touchynge the daunger of their vocations.
as touching the danger of their vocations.
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If the cleargye, the Byshoppes and pryestes, woulde thynke vpon thys payne annexed vnto theire vocacyon, if they do it not truelye, faythfully,
If the Clergy, the Bishops and Priests, would think upon this pain annexed unto their vocation, if they do it not truly, faithfully,
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and as they be commaūded of God: Sanguinem illorum de manu tua requirā. That is to say:
and as they be commanded of God: Sanguinem Illorum de manu tua requirā. That is to say:
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I wyll requiere their bloud at thy hande.
I will requiere their blood At thy hand.
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Ezechiel. iii. xxxiii, they wolde serue the Lorde, and vse more diligence in their vocatyon then they do.
Ezechiel. iii. xxxiii, they would serve the Lord, and use more diligence in their vocation then they do.
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If the Noble men wolde thynke vpon thys texte: the Lorde resysteth the proude, and thys texte Esay. v: woo be vnto you that ioine house to house, and felde to feld. &c. and the lawers and iudges that is wrytten Prouerb. xvii. and Math. xxiii, they wolde not slepe in greate rest, nor vse the place they be in with such parcialitie and false head as they do:
If the Noble men would think upon this text: the Lord Resisteth the proud, and this text Isaiah. v: woo be unto you that join house to house, and field to felled. etc. and the Lawyers 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:
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incase the commune people wold thynke vpon STARTPAGElxxxvii the.iii. of Gene. where as laboure is commaunded, and also.i. Thess. iiii. ii. Tess. iii. they wolde not forsake laboure, and seke weapon and strengthe to tourne and aulter the state and ordre that God hathe appointed vpon the earthe.
incase the commune people would think upon STARTPAGElxxxvii the iii of Gene. where as labour is commanded, and also i Thess iiii. ii. Tess iii. they would not forsake labour, and seek weapon and strength to turn and alter the state and ordre that God hath appointed upon the earth.
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But thys I saye to euerye man of eache of those degrees mencionated of, the lesse they fele the daūger of eternall damnatiō, the nerer they be vnto eternal pain,
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,
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and haue alreadye one fote in hell, whych shal neuer come agayn, but the hole bodi and soul shal folowe excepte they repente:
and have already one foot in hell, which shall never come again, but the hold body and soul shall follow except they Repent:
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for no man is farther from heauen, then he that feareth not hell: Nor no man farther from grace, thē he that feleth not ye daunger of synne,
for no man is farther from heaven, then he that fears not hell: Nor no man farther from grace, them he that feeleth not you danger of sin,
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as wee se no man in more daungerous disease, then he that knoweth not hym selfe to be lycke,
as we see no man in more dangerous disease, then he that Knoweth not him self to be lycke,
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as those men be that are fallen into frēsie, and madnes. Let vs lerne with Ionas to knowe in what daunger we be.
as those men be that Are fallen into frenzy, and madness. Let us Learn with Ionas to know in what danger we be.
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Yet is there an other thyng to be noted in Ionas wordes, where as he sayeth: thou haste caste me downe.
Yet is there an other thing to be noted in Ionas words, where as he Saith: thou haste cast me down.
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Of these wordes shulde those that be damned by the Magistrates, acknoweledge that it is not the Magistrat that putteth them to execucion,
Of these words should those that be damned by the Magistrates, acknowledge that it is not the Magistrate that putteth them to execution,
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but God whose ministers they be, and ought to saue suche as goddes worde saueth, and dampne those that gods wordes dampneth.
but God whose Ministers they be, and ought to save such as God's word Saveth, and damn those that God's words dammeth.
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134
Image 96
891
It is God that sendeth to hell, that hangeth for transgressyon vpon STARTPAGElxxxviii the Gallowes. As Ionas knewe in thys hys prayer.
It is God that sends to hell, that hangs for transgressyon upon STARTPAGElxxxviii the Gallows. As Ionas knew in this his prayer.
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892
He accused not the mariners that caste hym into the sea, but confessed the execution of the euell to be from God.
He accused not the Mariners that cast him into the sea, but confessed the execution of the evil to be from God.
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893
Let therefore from henceforth the Bishop and person that is depryued of theire vocatyons for theyr misbehaueour,
Let Therefore from henceforth the Bishop and person that is deprived of their vocatyons for their misbehaueour,
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Image 96
894
& false or neglygente preachynge in them, saye: the Lord hath cast me doune.
& false or neglygente preaching in them, say: the Lord hath cast me down.
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Image 96
895
So lette the Noble menne and the lawers say whēn theire Rauyne, couetuousnes, fraude and deceyte cryeth vengeaunce before God tyll they be dysplaced:
So let the Noble men and the Lawyers say whenn their Rauyne, couetuousnes, fraud and deceit Cries vengeance before God till they be dysplaced:
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Image 96
896
the Lorde hath caste me downe. And the same lette the trayterousse subiecte, the thyeffe, the murderer, and idle mā say:
the Lord hath cast me down. And the same let the trayterousse Subject, the thyeffe, the murderer, and idle man say:
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Image 96
897
the Lord brought me to the galowes: The Lord wolde I shulde trouble the cōmon wealth no longer.
the Lord brought me to the gallows: The Lord would I should trouble the Common wealth no longer.
dt n1 vvd pno11 p-acp dt n2: dt n1 vmd pns11 vmd vvi dt j n1 av-dx av-jc.
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Image 97
898
And I do here appele & burden euery subiectes conscience of thys realme of Englande.
And I do Here appeal & burden every Subjects conscience of this realm of England.
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Image 97
899
Firste those that haue the doynges, receiuinges, occupyinges, and custody, ouersyght, rule, and offyce of the kynges maiesties goods or lādes.
First those that have the doings, receiuinges, occupyinges, and custody, ouersyght, Rule, and office of the Kings majesty's goods or Lands.
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900
Thē their conscience to whome the kynge and hys counsell hathe commended the teaching and instructiō of hys people in the knowledge and feare bothe of God and man:
Them 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:
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Image 97
901
fynally I apele all the conscyences of the subiectes of this realme whiche me riteth some for deceite, falshed,
finally I apele all the Consciences of the Subjects of this realm which me riteth Some for deceit, falsehood,
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(13) part (DIV2)
136
Image 97
902
and deceyuynge of the kynge, STARTPAGElxxxix losse both of body and goodes some for preaching erronious, seditious,
and deceiving of the King, STARTPAGElxxxix loss both of body and goods Some for preaching erroneous, seditious,
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(13) part (DIV2)
136
Image 97
903
and false doctrine, or for neclectinge the preachyng of the true doctryne, deserue most cruel punishmēt.
and false Doctrine, or for neglecting the preaching of the true Doctrine, deserve most cruel punishment.
cc j n1, cc p-acp vvg dt vvg pp-f dt j n1, vvb av-ds j n1.
(13) part (DIV2)
136
Image 97
904
Some for false iudgemente merite the losse of theyr lyues.
some for false judgement merit the loss of their lives.
d p-acp j n1 vvb dt n1 pp-f po32 n2.
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136
Image 97
905
The rest for rebellion, sedicion, and treason, deserue the swerde and the galowes, whether in sufferynge the payne appoynted for suche transgression they cā from their hartes say:
The rest for rebellion, sedition, and treason, deserve the sword and the gallows, whither in suffering the pain appointed for such Transgression they can from their hearts say:
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136
Image 97
906
thys suffer I worthely, & wyll the vengeaūce of God, because I haue synned agaynst hym,
this suffer I worthily, & will the vengeance of God, Because I have sinned against him,
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136
Image 97
907
& the law of my cōmunwealth. No no y• Lorde knoweth: euery man extenuateth, yea excuseth al thinges donne agaynst God & hys order.
& the law of my communwealth. No no y• Lord Knoweth: every man extenuateth, yea excuseth all things done against God & his order.
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Image 97
908
But I wyll sayne the (y• thiefe and robber of the kynge and of the commune wealthe) to be kynge,
But I will say the (y• thief and robber of the King and of the commune wealth) to be King,
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(13) part (DIV2)
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Image 98
909
and the kynge thy offycer & receiuer:
and the King thy officer & receiver:
cc dt n1 po21 n1 cc n1:
(13) part (DIV2)
136
Image 98
910
woldest thou thy offycer shulde deceiue the? Or yu traiterous & false subiect if thou were kynge & the king thy subiect, woldest yu be cōtented that thy subiecte shoulde conspyre and imagine howe to plucke the out of thy realme? What if mi Lord Bishop and master persone were kynges, trowye their Maiesties wold be contented that theire Byshoppes and priestes shoulde whyster a tale of treason and sedycyon in aurycul•r confession or other pryueye conuentycles to theire subiectes?
Wouldst thou thy officer should deceive thee? Or thou traitorous & false Subject if thou were King & the King thy Subject, Wouldst 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 sedycyon in aurycul•r Confessi or other pryueye conuentycles to their Subjects?
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Image 98
911
Speake all ye that be fayned kynges, and speake of youre STARTPAGElxc conscyences, I dare saye ye wold not be thus hādled.
Speak all you that be feigned Kings, and speak of your STARTPAGElxc Consciences, I Dare say you would not be thus handled.
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Image 98
912
Wht then do ye handell an other so• remember ye not in thys lawe of nature.
Wht then do you handle an other so• Remember you not in this law of nature.
r-crq av vdb pn22 vvi dt j-jn n1 vvb pn22 xx p-acp d n1 pp-f n1.
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137
Image 98
913
Quod tibi non vis fieri alieni ne facias. That is to saye: do not to an other, that thou woldest not an other shulde do vnto the.
Quod tibi non vis fieri Alieni ne facias. That is to say: do not to an other, that thou Wouldst not an other should do unto thee.
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Image 98
914
Amende therfore euerye man, and be true and faythful vnto the realm, to the king and lawes of him & his realm.
Amende Therefore every man, and be true and faithful unto the realm, to the King and laws of him & his realm.
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137
Image 98
915
And for ye loue of God ye noble men, Gentelmen, iustices, and lawers, the holsome lawes of the realme, that statut•s,
And for you love of God the noble men, Gentlemen, Justices, and Lawyers, the wholesome laws of the realm, that statut•s,
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Image 98
916
and cōmissiōs that hath bene made by the king and the counsel for the preseruacion of the commune wealth,
and commissions that hath be made by the King and the counsel for the preservation of the commune wealth,
cc n2 cst vhz vbn vvn p-acp dt n1 cc dt n1 p-acp dt n1 pp-f dt j n1,
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Image 98
917
and the helpe of the poore, whyche be boothe afflicted wyth your insaciable and neuer contented couetousnes.
and the help of the poor, which be booth afflicted with your insatiable and never contented covetousness.
cc dt n1 pp-f dt j, r-crq vbb n1 vvn p-acp po22 j cc av-x vvn n1.
(13) part (DIV2)
137
Image 99
918
Let them be faythfully executed, and vpryghtly interpretated, according to y• minde and meanynge of those that made them.
Let them be faithfully executed, and vpryghtly interpretated, according to y• mind and meaning of those that made them.
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137
Image 99
919
For the euyll construing, and sinister takynge of good lawes, and godly, meanynge of godlye maiestrates, doth not only afflicte the pore of this realme,
For the evil construing, and sinister taking of good laws, and godly, meaning of godly Magistrates, does not only afflict the poor of this realm,
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(13) part (DIV2)
137
Image 99
920
but wyl sure at length caste the whole realme vnder the water.
but will sure At length cast the Whole realm under the water.
cc-acp vmb av-j p-acp n1 vvd dt j-jn n1 p-acp dt n1.
(13) part (DIV2)
137
Image 99
921
It commeth nowe into my mynd a practise of euyl takyng the gouerners worde & cōmaundement,
It comes now into my mind a practice of evil taking the Governors word & Commandment,
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(13) part (DIV2)
137
Image 99
922
how perilous, & daungerous thing it is.
how perilous, & dangerous thing it is.
c-crq j, cc j n1 pn31 vbz.
(13) part (DIV2)
137
Image 99
923
I was once in the rase of Britaine wyth a fore wynde, and contrarye fludde, the seas in that place goynge both holowe,
I was once in the raze of Britain with a before wind, and contrary flood, the Seas in that place going both hollow,
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(13) part (DIV2)
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Image 99
924
and that by reason of a STARTPAGExci multitude of Rockes in the same place.
and that by reason of a STARTPAGExci multitude of Rocks in the same place.
cc cst p-acp n1 pp-f dt np2 n1 pp-f n2 p-acp dt d n1.
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Image 99
925
The master of the shyppe to conduite her the better, sate vpon the mayne yerde to see the seas aforehande,
The master of the ship to conduit her the better, sat upon the main yard to see the Seas aforehand,
dt n1 pp-f dt n1 p-acp n1 pno31 dt jc, vvd p-acp dt n1 n1 pc-acp vvi dt n2 av,
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137
Image 99
926
and cryed to hym that styrred the sterne alwayes, vpon whyche syde he shuld styrre the shippe, to breake best the daunger of the sea.
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.
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Image 99
927
The wynde blowynge hygh, where as the master cryed a larde borde, he that styrred mystoke it,
The wind blowing high, where as the master cried a lard board, he that stirred mystoke it,
dt n1 vvg j, c-crq c-acp dt n1 vvd dt n1 n1, pns31 cst vvd vvd pn31,
(13) part (DIV2)
137
Image 99
928
and styrred a stare borde, and the once mistakyng of the masters lawe, had almoste cast vs vnder the water.
and stirred a stare board, and thee once mistaking of the Masters law, had almost cast us under the water.
cc vvd dt n1 n1, cc pno32 a-acp vvg pp-f dt ng1 n1, vhd av vvn pno12 p-acp dt n1.
(13) part (DIV2)
137
Image 99
929
Then thought I, it is not wythoute cause that wysemen compare a common wealthe to a shyppe,
Then Thought I, it is not without cause that Wise men compare a Common wealth to a ship,
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(13) part (DIV2)
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Image 99
930
for one thynge loseth and saueth them bothe.
for one thing loses and Saveth them both.
p-acp crd n1 vvz cc vvz pno32 d.
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137
Image 99
931
For incase the masters officer in the shyp obey not hys lawe, the shyp wyll of force drowne.
For incase the Masters officer in the ship obey not his law, the ship will of force drown.
p-acp n1 dt ng1 n1 p-acp dt n1 vvb xx po31 n1, dt n1 vmb pp-f n1 vvi.
(13) part (DIV2)
138
Image 100
932
So shal thys cōmen wealth, & euery other that whē the kyng and hys councell shall make lawes to help,
So shall this come wealth, & every other that when the King and his council shall make laws to help,
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(13) part (DIV2)
138
Image 100
933
& saue the pore, such as styrre the hynder part of the shyp behind the kynges backe, folow not that he is bid to do,
& save the poor, such as stir the hinder part of the ship behind the Kings back, follow not that he is bid to do,
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(13) part (DIV2)
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Image 100
934
but that, that he lysteth himselfe, and his owne priuat cōmoditie to do, And thus putteth both the shyp, the master,
but that, that he listeth himself, and his own private commodity to do, And thus putteth both the ship, the master,
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(13) part (DIV2)
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Image 100
935
and all the mariners in daunger of drowning. Amend therfore euery man betyme:
and all the Mariners in danger of drowning. Amend Therefore every man betime:
cc d dt n2 p-acp n1 pp-f vvg. vvb av d n1 av:
(13) part (DIV2)
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Image 100
936
If ye do not, the Lorde at lengthe wyll caste ye oure from all ye haue, to the destruccion of you and youres.
If you do not, the Lord At length will cast you our from all you have, to the destruction of you and yours.
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(13) part (DIV2)
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Image 100
937
But of one thynge I praye you all that be true, and faythfull STARTPAGExcii subiectes and friendes vnto the kyngdome,
But of one thing I pray you all that be true, and faithful STARTPAGExcii Subjects and Friends unto the Kingdom,
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139
Image 100
938
and the kynges maiestye, that ye wyll not im•pute, nor burden the kynges maiestye, nor hys councell wyth the oppression, extorcion, thefte, iniuryes, deceites, falseheades, defraudes, cautelles, violences,
and the Kings majesty, that you will not im•pute, nor burden the Kings majesty, nor his council with the oppression, extortion, theft, injuries, Deceits, falseheades, defrauds, cautelles, violences,
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(13) part (DIV2)
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Image 100
939
and other wronges that those thieues and destroiers vse towardes you and the commen wealth:
and other wrongs that those thieves and destroyers use towards you and the come wealth:
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(13) part (DIV2)
139
Image 100
940
if their vsyng myghte come to their knoweledge, I doubte not but that your wronges shuld be redressed by thē.
if their using might come to their knowledge, I doubt not but that your wrongs should be Redressed by them.
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(13) part (DIV2)
139
Image 100
941
And this I knowe my selfe vi experience in weighty matters, the kynges maiestyes councell hathe not onlye hearde,
And this I know my self vi experience in weighty matters, the Kings majesties council hath not only heard,
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Image 100
942
but geuen accordynglye sentence wyth the trueth, and vsed me rather lyke fathers, then lyke iudges in such matters:
but given accordingly sentence with the truth, and used me rather like Father's, then like judges in such matters:
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139
Image 101
943
if they hadde taken thynges spoken by me honestlye, euyll construed by myne accusers, there coulde haue folowed no lesse then my greate vndoynge,
if they had taken things spoken by me honestly, evil construed by mine accusers, there could have followed no less then my great undoing,
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(13) part (DIV2)
139
Image 101
944
and hynderaunce to all my labours and paines in the vineyarde of the Lorde.
and hindrance to all my labours and pains in the vineyard of the Lord.
cc n1 p-acp d po11 n2 cc n2 p-acp dt n1 pp-f dt n1.
(13) part (DIV2)
139
Image 101
945
Therefore praye to hym that all good lawes maye be iustly executed, and all other amended, whych God graunte.
Therefore pray to him that all good laws may be justly executed, and all other amended, which God grant.
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(13) part (DIV2)
139
Image 101
946
There is one worde more in the texte whyche muste not be neglected, where Ionas sayeth he shall se againe the holy temple of the Lorde.
There is one word more in the text which must not be neglected, where Ionas Saith he shall see again the holy temple of the Lord.
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Image 101
947
In the whiche wordes, note two thinges.
In the which words, note two things.
p-acp dt r-crq n2, vvb crd n2.
(13) part (DIV2)
140
Image 101
948
The one, howe that in the mooste obscure and darke STARTPAGExcii troubles of aduersity, God suffereth some sparke of consolacion to shyne.
The one, how that in the most Obscure and dark STARTPAGExcii Troubles of adversity, God suffers Some spark of consolation to shine.
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(13) part (DIV2)
140
Image 101
949
The other, to what ende a manne beyng in trouble, shuld desyre to bee deliuered: to extolle, and prayse for euer the name of the Lorde, Esay thirtye and eyght.
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, Isaiah thirtye and eyght.
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950
But how thys ende of deliueraunce is practised in oure dayes, the Lorde knoweth.
But how this end of deliverance is practised in our days, the Lord Knoweth.
p-acp c-crq d n1 pp-f n1 vbz vvn p-acp po12 n2, dt n1 vvz.
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141
Image 101
951
We vse not to desire the Lord to be deliuered to gloryfye and laude his holye name as thys Ionas dyd,
We use not to desire the Lord to be Delivered to Glorify and laud his holy name as this Ionas did,
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and Dauyd Psal. fyftye and one, an hundred &.xviii. But from sickenesse and aduersytye we tourne oure selfe to al vngodlynes, and lyberty of lyfe.
and David Psalm fyftye and one, an hundred & xviii But from sickness and aduersytye we turn our self to all ungodliness, and liberty of life.
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And wher we wer euel before trouble and sicknes, we be worse after.
And where we were evil before trouble and sickness, we be Worse After.
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Therfore when God hath wasted one rod vpon vs in punyshemente, he begynneth to make another more sharper then the fyrste.
Therefore when God hath wasted one rod upon us in punishment, he beginneth to make Another more sharper then the First.
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And euen as the fall agayne into a disease, before the fyrste be quite paste and ouercome, bryngeth the more daunger vnto the paciente:
And even as the fallen again into a disease, before the First be quite past and overcome, bringeth the more danger unto the paciente:
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euen so the relapse, and fall agayne into the displeasure and iudgemente of God, not onlye doubleth the griefe and payne of the punishment,
even so the relapse, and fallen again into the displeasure and judgement of God, not only doubles the grief and pain of the punishment,
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but also endaungereth the afflicted person wyth the horror and damnacion of hel fyre: for euerye relapse agrauateth the paine for sin.
but also endangereth the afflicted person with the horror and damnation of hell fire: for every relapse agrauateth the pain for since.
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After this foloweth the thyrde parte of Ionas praier, in the which is cōteined a cōmendaciō of gods mercy.
After this Followeth the Third part of Ionas prayer, in the which is contained a commendation of God's mercy.
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STARTPAGExciii But thou, O Lord my God, hast brought my lyfe agayne out or corrupcion.
STARTPAGExciii But thou, Oh Lord my God, hast brought my life again out or corruption.
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when my soul faynted wythin me, I thought vpō the Lord & mi praier came in vnto the, euen into thy holye temple.
when my soul fainted within me, I Thought upon the Lord & mi prayer Come in unto thee, even into thy holy temple.
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In these verses is declared bothe the power of God, and the truthe of God.
In these Verses is declared both the power of God, and the truth of God.
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Hys power that saued hys lyfe, where was no likelihode but of death, yea death it self.
His power that saved his life, where was no likelihood but of death, yea death it self.
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For he it is alone that bringeth to hell, & saueth frō thēce. i. Sam. i. His trueth is declared yt wher as he saith:
For he it is alone that brings to hell, & Saveth from thence. i. Sam. i. His truth is declared that where as he Says:
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call vpon me in the dayes of thy trouble, and I wyll heare the. Psalme nienty and nyne.
call upon me in the days of thy trouble, and I will hear thee. Psalm nienty and nyne.
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here he performeth it in this afflycted Ionas:
Here he Performeth it in this afflicted Ionas:
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of whome we shoulde learne bothe to feare hys threatnynge iustice, and to truste vnto hys promysed mercye, for he can do boothe.
of whom we should Learn both to Fear his threatening Justice, and to trust unto his promised mercy, for he can do booth.
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Punyshe the euell that wyl not repente: and saue the afflycted that fleeth vnto hys mercye.
punish the evil that will not Repent: and save the afflicted that fleeth unto his mercy.
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They that hold of vain vanities, wyll forsake hys mercye.
They that hold of vain vanities, will forsake his mercy.
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The people of God haue a custome in theire prayers, as they beholde the true and sauinge healthe of the lyuynge God,
The people of God have a custom in their Prayers, as they behold the true and Saving health of the living God,
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so of the contrarye parte to consyder the false and deceit full helpe of the false gods,
so of the contrary part to Consider the false and deceit full help of the false God's,
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as Dauid dothe many times, and here also our Ionas.
as David doth many times, and Here also our Ionas.
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So doe the true Christiās at this day STARTPAGEcxv in beholdynge the mercye of God in Christ:
So do the true Christiās At this day STARTPAGEcxv in beholding the mercy of God in christ:
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thei behold and wounder at the fond and false hope, helpe, and truste that mē put in vanitie, erroure,
they behold and wonder At the found and false hope, help, and trust that men put in vanity, error,
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and for bodden helpe of the Masse, water, breade, salte, bowe, candell, pardones and suche lyke.
and for bodden help of the Mass, water, bread, salt, bow, candle, Pardons and such like.
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And thys note chrystian Reader, that the Prophete calleth false and vayne relygyon, vanitie:
And this note christian Reader, that the Prophet calls false and vain Religion, vanity:
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so iudge thou of euery relygyon that is not conteyned within the worde of God, to be nothynge else then vanitie, from whēce soeuer it cōmeth:
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 comes:
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though the world wold bear the in hād it were as true as the Gospell.
though the world would bear thee in hand it were as true as the Gospel.
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But aske y• true iudge ye word of God, and it wyl shewethe it is supersticion, beggerye, and treacherie vnto the soule.
But ask y• true judge you word of God, and it will Showeth it is Superstition, beggary, and treachery unto the soul.
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And those do lose y• beneuolēce and mercye that God hath promised in Chryste to as manye as seke him in truthe, and in veritie.
And those do loose y• benevolence and mercy that God hath promised in Christ to as many as seek him in truth, and in verity.
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Oute of thys text ye se the doctrine of Chryste true, that is written Mat. vi. no man cāseru• two masters, the true relygion of God, & the supersticion of mā.
Out of this text you see the Doctrine of Christ true, that is written Mathew vi. no man canseru• two Masters, the true Religion of God, & the Superstition of man.
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Nor he cā be saued that trusteth in Chryste hanged vpō the Crosse and Christ offered in the Masse:
Nor he can be saved that Trusteth in Christ hanged upon the Cross and christ offered in the Mass:
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for the one is contrarye playne vnto the other. Therfore Ionas confesseth what he wyl do:
for the one is contrary plain unto the other. Therefore Ionas Confesses what he will do:
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folowe the one & forsake the other, as the text of hys oration sayeth.
follow the one & forsake the other, as the text of his oration Saith.
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But I wil do the sacrifice with the voyce of thankes geuing, & wyll STARTPAGExcvi pai that I haue voued.
But I will do the sacrifice with the voice of thanks giving, & wyll STARTPAGExcvi Pay that I have voued.
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Here Ionas ef••ones telleth what he wyl do beinge delyuered frome hys trouble. He wyl extolle, magnifie, and sette forthe the goodnes of God.
Here Ionas ef••ones Telleth what he will do being Delivered from his trouble. He will extol, magnify, and Set forth the Goodness of God.
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Then he wyll performe hys vowe made, that is to saie: liue obedyentlye vnto the commaūdement of god.
Then he will perform his Voelli made, that is to say: live obedyentlye unto the Commandment of god.
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987
The same must we do, and not vse healthe and quyetnes as an occasyon to syn, libertie, & filthines of lyfe.
The same must we do, and not use health and quietness as an occasion to sin, liberty, & filthiness of life.
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Ionas also amendeth the folish opinion of the Iewes that trusted to haue obtayned remissiō of their sīnes by the offring vp of the calues & other brute beastes.
Ionas also amendeth the foolish opinion of the Iewes that trusted to have obtained remission of their Sins by the offering up of the calves & other brutus beasts.
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But Ionas declareth that ye Lord deliteth in no sacrifice y• man cā do, fauinge in ye sacrifice of thākesgeuing.
But Ionas Declareth that you Lord delighteth in no sacrifice y• man can do, fauinge in you sacrifice of thanksgiving.
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For onlye Chryste is the sacrifyce propycyatorye, and he that alone meriteth before god the remission of synne.
For only Christ is the sacrifice propycyatorye, and he that alone merits before god the remission of sin.
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If then in the tyme of the shadowe, Ionas knewe the Lord to accept the sacrifyce of the harte and mouth, that was indewed with faythe, aboue the sacryfyce of the blouddy calues,
If then in the time of the shadow, Ionas knew the Lord to accept the sacrifice of the heart and Mouth, that was endued with faith, above the sacrifice of the bloody calves,
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how much more nowe of vs wyll he doo the same aboue the Idololatricall sacrifice of the Masse? Ionas well trustynge of goddes mercye and promyses, sheweth a reason wherefore he wyl laud and prayse the Lorde when he commeth oute of trouble: and sayeth.
how much more now of us will he do the same above the Idolatrical sacrifice of the Mass? Ionas well trusting of God's mercy and promises, shows a reason Wherefore he will laud and praise the Lord when he comes out of trouble: and Saith.
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For saluacyon commeth of the Lord. As thoughe he hadde sayd:
For salvation comes of the Lord. As though he had said:
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STARTPAGExcvii man can geue health of bodye or soule except God, as Dauid sayth almost in euery Psalme, & Esa. xliii. xliiii.
STARTPAGExcvii man can give health of body or soul except God, as David say almost in every Psalm, & Isaiah xliii. xliiii.
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If thys doctrine wer wel prynted into our heades, we woulde not god astraye to euerye straunge God and supersticion of man,
If this Doctrine were well printed into our Heads, we would not god astray to every strange God and Superstition of man,
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as the world doth nowe adayes more like Heathens, then Christiās.
as the world does now adays more like heathens, then Christiās.
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Farther, we woulde the better sustayne and endure aduersitie seynge it canne neyther gode nor come, wythoute the prouision of God.
Farther, we would the better sustain and endure adversity sing it can neither good nor come, without the provision of God.
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Gracious kynge and my lordes of the councell, remember this doctrine of Ionas, and thē ye nede not to fear to refourme thys Churche of Englande vnto the primatiue state, and apostolical doctrine.
Gracious King and my Lords of the council, Remember this Doctrine of Ionas, and them the need not to Fear to reform this Church of England unto the primitive state, and apostolical Doctrine.
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Let the deuyl wyth al hys ministers do what they wil: yf the iudges remēbred this doctrin, they would not feare to punish euyl doers.
Let the Devil with all his Ministers doe what they will: if the judges remembered this Doctrine, they would not Fear to Punish evil doers.
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If ye people knewe thys doctryne, they would not take Armoure and weapon agaynste the Magistrates, but seke helpe frō God.
If you people knew this Doctrine, they would not take Armour and weapon against the Magistrates, but seek help from God.
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Before all men, let the preacher comforte himselfe with this word, for he is in daunger of most displeasure, if he preach not truly.
Before all men, let the preacher Comfort himself with this word, for he is in danger of most displeasure, if he preach not truly.
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Also let ye persecutours of Gods worde, take heede of this doctryne: for in the Lorde shalbe their health, let them persecute what & how they wyl:
Also let you persecutors of God's word, take heed of this Doctrine: for in the Lord shall their health, let them persecute what & how they will:
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thoughe they burne, ye Lord wil quēch: If they kil, the lord wyl make aliue: if they curse, the Lorde wil blesse:
though they burn, you Lord will quench: If they kill, the lord will make alive: if they curse, the Lord will bless:
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if they damne to hel, the Lorde wyl saue in heauen. STARTPAGExcviii Blessed is thē the man yt trusteth in ye Lord.
if they damn to hell, the Lord will save in heaven. STARTPAGExcviii Blessed is them the man that Trusteth in you Lord.
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Now foloweth the conclusyon of the chapter.
Now Followeth the conclusion of the chapter.
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And ye lord spake vnto the fish, & it cast out Ionas againe vpō the dry lande.
And you lord spoke unto the Fish, & it cast out Ionas again upon the dry land.
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Here ye may se the effect of a godly & ernest prayer, that it obtayneth deliueraunce from the daunger.
Here you may see the Effect of a godly & earnest prayer, that it obtaineth deliverance from the danger.
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Of thys in the hole wee learne that ther is none so great daunger, but that we may escape,
Of this in the hold we Learn that there is none so great danger, but that we may escape,
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if wt penytēce we returne vnto the Lorde, and aske hym mercy.
if with penitence we return unto the Lord, and ask him mercy.
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As mani Ionasses therfore as be in thys realme, that hath, & doth, or falsli vse,
As mani Jonah Therefore as be in this realm, that hath, & does, or falsli use,
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or negligētly contēne theyr vocaciō, let thē acknowlege their offēce and beg pardon, or els doutles where penitēt Ionas was cast a drye land, they shal remayne for euer in the paines of hel, as Saule doth.
or negligently contemn their vocation, let them acknowledge their offence and beg pardon, or Else doubtless where penitent Ionas was cast a dry land, they shall remain for ever in the pains of hell, as Saule does.
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Let them se therfore that be bishops and priestes, in what daunger they be that neglect or abuse their vocation:
Let them see Therefore that be Bishops and Priests, in what danger they be that neglect or abuse their vocation:
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if they amende, healthe commeth, as vnto this miserable and penitent man.
if they amend, health comes, as unto this miserable and penitent man.
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This I speake to the noble mē and to the lawers, & also to the cōmen people:
This I speak to the noble men and to the Lawyers, & also to the come people:
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I pray God al Ionasses of this realme, thus repēt.
I pray God all Jonah of this realm, thus Repent.
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Incase al do not, yet yt some folow thys godly man, that they may be saued as he is. So be it.
Incase all do not, yet that Some follow this godly man, that they may be saved as he is. So be it.
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STARTPAGExcix ¶ The fifte Sermon vpon Ionas, made by Iohn Hoper.
STARTPAGExcix ¶ The Fifth Sermon upon Ionas, made by John Hoper.
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¶ The Preface.
¶ The Preface.
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(15) preface (DIV2)
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THere is no man that hath anye respecte or care at al of his heal the, that would not gladly hys faythe, knowledge,
THere is no man that hath any respect or care At all of his heal the, that would not gladly his faith, knowledge,
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and faults should be aproued and wel taken of God.
and Faults should be approved and well taken of God.
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For he knoweth all labours & paines to be in vaine, and lost, that are not cōmēded by hym.
For he Knoweth all labours & pains to be in vain, and lost, that Are not commended by him.
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Yet in thys behalf mē greuosly offende and goo oute of the way, when the thyng that god most estemeth, is of our parts most neglected,
Yet in this behalf men greuosly offend and goo out of the Way, when the thing that god most esteemeth, is of our parts most neglected,
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and the thyng that god hateth and is displeased wythal, we most diligently do and exercise oure selues in.
and the thing that god hates and is displeased withal, we most diligently doe and exercise our selves in.
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Men be broughte to thys ignorauncie and contēpt of god, and hys word, that they iudge euery thing done of a good in tenciō,
Men be brought to this ignorance and contempt of god, and his word, that they judge every thing done of a good in tention,
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and wel meaning, shuld please the Lord.
and well meaning, should please the Lord.
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From whence spronge this infinite, daungerous, and supersticious nombre of sacrifices, and other seruings of god.
From whence sprung this infinite, dangerous, and superstitious number of Sacrifices, and other seruings of god.
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But what thing after the tyght iudgemente of the scripture chieflye pleaseth God? Obediēce:
But what thing After the tyght judgement of the scripture chiefly Pleases God? obedience:
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that is to say, when euerye man in hys state & hys vocacion doth the thing he is cōmaūded to do.
that is to say, when every man in his state & his vocation does the thing he is commanded to do.
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As it is writtē.i. Sa. xiii. I desire obediēce & not sacrifice.
As it is written i Sa. xiii. I desire Obedience & not sacrifice.
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Let nomā therfore thynke he can do anye STARTPAGEc thing acceptable vnto the lord if he neglect the workes necessary appoynted vnto hys vocacion.
Let Roman Therefore think he can do any STARTPAGEc thing acceptable unto the lord if he neglect the works necessary appointed unto his vocation.
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Here may prynces take hede they go not aboute wyth liberalitie to make other men good for them, learned for thē, vertuous for thē, wyse for thē,
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,
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and they them selues neglecte study, praier, paines, & labour, but to know and do al things thē selues that is requyred to a princely office, by the expres word of God.
and they them selves neglect's study, prayer, pains, & labour, but to know and do all things them selves that is required to a princely office, by the express word of God.
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Study, wysedō, knowledge, and exercise is requyred in the prince hym selfe.
Study, Wisdom, knowledge, and exercise is required in the Prince him self.
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Let the bishoppes and prestes beware they goo not about to please God wyth Masse, Dirige, Pardons, Rytes, and ceremonyes inuented by men.
Let the Bishops and Priests beware they goo not about to please God with Mass, Dirige, Pardons, Rites, and ceremonies invented by men.
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But let them do the workes of their vocacion, grauely study, dilygently and trulye preache the worde of God, Christianely minister the sacramentes,
But let them do the works of their vocation, gravely study, diligently and truly preach the word of God, Christianly minister the Sacraments,
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& seuerely vse discipline and correccion of indurate mens fautes.
& severely use discipline and correction of indurate men's Faults.
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So let the counceloure see what equitie byndeth hym to do, the honour of god, the obedyence vnto hys prynce,
So let the counceloure see what equity bindeth him to do, the honour of god, the Obedience unto his Prince,
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and the loue of hys country, and so iudge and councel for the glorye of God,
and the love of his country, and so judge and council for the glory of God,
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and wealth of the realme, and not for hys owne affeccion or profit:
and wealth of the realm, and not for his own affection or profit:
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and thynke that the persō, byshop or priest is able to sing or sai the remission or pardon for the neglectyng of his duety,
and think that the person, bishop or priest is able to sing or sai the remission or pardon for the neglecting of his duty,
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but he must do the works therof him selfe.
but he must do the works thereof him self.
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The common sorte of people, STARTPAGEci let them learne to know and obey both god and mā,
The Common sort of people, STARTPAGEci let them Learn to know and obey both god and man,
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and not trust to the pardon and remission of theyr ignorauncie and disobedient treason and sedicion, at the Persons or Uycars hand,
and not trust to the pardon and remission of their ignorance and disobedient treason and sedition, At the Persons or Vicars hand,
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but thei must know and feare both God and gods magistrat them selues.
but they must know and Fear both God and God's magistrate them selves.
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How feyre and relygyous, good, and Godlye, so euer the good intencion of mā appeare and shewe it selfe to men, it is playne iniquitie before God,
How feyre and religious, good, and Godly, so ever the good intention of man appear and show it self to men, it is plain iniquity before God,
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as ye maye see by Saule:
as you may see by Saule:
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that though God would be pleased wyth the wel ment fat sacrifice of kynge Agag. i. Samu. xiii.
that though God would be pleased with the well meant fat sacrifice of King Agag. i. Samuel xiii.
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And also that he fought wyth the heathen before Samuels commyng.i. Sam. xv. he was not onely rebuked greuouslye for his fault, but disherited also of hys kyngdom for euer.
And also that he fought with the heathen before Samuels coming i Sam. xv. he was not only rebuked grievously for his fault, but disherited also of his Kingdom for ever.
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I dare pronounce yt al these mischeues & troubles that happē in thys shyp & cōmon wealthe of Englande, sprynge oute of thys fountayne.
I Dare pronounce that all these mischeues & Troubles that happen in this ship & Common wealth of England, spring out of this fountain.
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No man laboureth to do the workes that God hathe apointed to his vocaciō.
No man Laboureth to do the works that God hath appointed to his vocation.
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And an exāple hereof we haue sene in Ionas, whose disobedience and want of doyng hys vocacion, moued the wyndes in the ayre, the waters of the sea,
And an Exampl hereof we have seen in Ionas, whose disobedience and want of doing his vocation, moved the winds in the air, the waters of the sea,
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so that it had lyke to haue drowned hym selfe, the shyppe, and as many as were within bord.
so that it had like to have drowned him self, the ship, and as many as were within board.
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And seynge there is none of vs but is culpable from the hyghest to the lowest in neglecting the workes of out vocacion, STARTPAGEcii and therby inobedyent to the good wyl and commaūdement of God, let vs repent,
And sing there is none of us but is culpable from the highest to the lowest in neglecting the works of out vocation, STARTPAGEcii and thereby inobedyent to the good will and Commandment of God, let us Repent,
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and returne to a better mynde. He that erreth shal not perish, if being admonished he return home agayn. Eze. xviii. Mat. xi. Io. x.
and return to a better mind. He that erreth shall not perish, if being admonished he return home again. Ezekiel xviii. Mathew xi. Io. x.
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Let thys glas & myrroure of Ionas suffyce vs to behold an other mans yuel in,
Let this glass & mirror of Ionas suffice us to behold an other men evil in,
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before we fele the lyke our selues:
before we feel the like our selves:
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we haue sene the disobedience of Ionas, and the payne therof, we haue sene his amendement and pensyuenes,
we have seen the disobedience of Ionas, and the pain thereof, we have seen his amendment and pensyuenes,
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& the frute therof, hys delyueraunce and saluacion.
& the fruit thereof, his deliverance and salvation.
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Let vs also nowe see howe much he hath profited, & learned in Gods schole vnder the rodde of aduersitye,
Let us also now see how much he hath profited, & learned in God's school under the rod of adversity,
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and lette vs learne to dooe the same.
and let us Learn to do the same.
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But before we come to the obedyence that thys man learned in aduersytie, we wyl pray vnto God.
But before we come to the Obedience that this man learned in aduersytie, we will pray unto God.
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WE be come so far, as ye text hath made menciō of ye restitucion of Ionas in lyfe vpō the dry groūd.
WE be come so Far, as you text hath made mention of you restitution of Ionas in life upon the dry ground.
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And now foloweth his second legacion & embassage to Niniue.
And now Followeth his second legation & Embassy to Nineveh.
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But for the better vnderstandyng of al things that folow, I wil deuyde the chapter into hys partes, which ar. iiii. The firste conteyneth the cōmaundement of god to Ionas. The second, Ionas obedience.
But for the better understanding of all things that follow, I will divide the chapter into his parts, which Are. iiii. The First Containeth the Commandment of god to Ionas. The second, Ionas Obedience.
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The third, the repentaūce of the Niniuites. The fourth, the mercye and compassyon of God towardes the penitent & sorowfull Niniuites.
The third, the Repentance of the Niniuites. The fourth, the mercy and compassion of God towards the penitent & sorrowful Niniuites.
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STARTPAGEciii The fyrst parte. The worde of God came the seconde tyme to Ionas after thys sorte:
STARTPAGEciii The fyrst part. The word of God Come the seconde time to Ionas After this sort:
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Ryse, go to Niniue that great citye and preache in it the preaching that I haue spoken vnto the of.
Rise, go to Nineveh that great City and preach in it the preaching that I have spoken unto the of.
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That Ionas goeth not to the citie to preache of his own heade, but tarieth to be called vnto it by God, we learne no man shuld wysh,
That Ionas Goes 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,
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or desyre for any office or vocacion to a priuate commoditie, and his own lucre,
or desire for any office or vocation to a private commodity, and his own lucre,
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but to tarye tyl God cal hym to it, chiefely the offyce of a byshop or preacher.
but to tarry till God call him to it, chiefly the office of a bishop or preacher.
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For that office hath so many difficulties, labours, & daūgers, that incase the man that is in it, be not wel perswaded ye he cam to it by ye calling of god, he shal neuer be able to endure the troubles anexed to the vocaciō:
For that office hath so many difficulties, labours, & dangers, that incase the man that is in it, be not well persuaded you he cam to it by you calling of god, he shall never be able to endure the Troubles adnexed to the vocation:
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as the perfit mans tidyousnes and werines therin declareth. Iere. xx.
as the perfect men tidyousnes and weariness therein Declareth. Jeremiah xx.
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who decreed wt hym selfe to haue preached no more, because of the malice of the people,
who decreed with him self to have preached no more, Because of the malice of the people,
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and for the contempt that folowed him in doyng of hys vocacion.
and for the contempt that followed him in doing of his vocation.
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Euen so is the office of a good counceler & good magistrate that incase he loke not to come to hys dignitie and honour for ambicion, pride,
Eve so is the office of a good counceler & good magistrate that incase he look not to come to his dignity and honour for ambition, pride,
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and priuate lucre, but commeth whē he is called of God, he shal fynd so manye labours & vnquietnes in hys vocacion, that doubtles wer it STARTPAGEciiii not for God, he could be glad to leaue it to an other mā.
and private lucre, but comes when he is called of God, he shall find so many labours & unquietness in his vocation, that doubtless were it STARTPAGEciiii not for God, he could be glad to leave it to an other man.
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For incase the magistrate doo any thyng cōtrary vnto God, doutles he shal fal into two yuels, fyrst into Gods displeasure,
For incase the magistrate do any thing contrary unto God, doubtless he shall fall into two yuels, fyrst into God's displeasure,
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& then the thing he doth shal neuer prosper, as it is to be scene by the Israelites that warred before they were commaūded by God. Num. xiiii. Let nomā therfore run into an offyce before the tyme god cal him, neither bye hym selfe into y• office as is now adaies cōmonly vsed:
& then the thing he does shall never prosper, as it is to be scene by the Israelites that warred before they were commanded by God. Num. xiiii. Let Roman Therefore run into an office before the time god call him, neither buy him self into y• office as is now adais commonly used:
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for I know surelye he that byeth wil sel, & neuer do God, the king, neither the subiectes good seruice, but dyshonoure the first, and rob the other.
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.
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That Ionas is byd to rise and go to Niniue, in that is declared, that of al thinges in euery vocacion, idlenes & sloth must be chieflye auoyded, and labours exercysed:
That Ionas is bid to rise and go to Nineveh, in that is declared, that of all things in every vocation, idleness & sloth must be chiefly avoided, and labours exercised:
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the whyche if we leaue vndone (being workes annexed wyth our vocacion) we declare oure selues vnmete for the roume and vocaciō we be appointed vnto.
the which if we leave undone (being works annexed with our vocation) we declare our selves unmeet for the room and vocation we be appointed unto.
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Incase any man had a seruaunte apoynted to dreasse his meate in the kytchen, or to kepe hys horse in the stable,
Incase any man had a servant appointed to dreasse his meat in the kytchen, or to keep his horse in the stable,
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& yet wold neglect the labours & paynes that the offices ordinarily and of deuty requyred, who gladly would be contented wyth such a seruaunt,
& yet would neglect the labours & pains that the Offices ordinarily and of duty required, who gladly would be contented with such a servant,
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or desyre he shulde be preferred to anye offyce in his house? Therfore commaūdeth S. Paul yt he yt wyl not labour, shuld not eat. i. tes. iiii. STARTPAGEcv The thyrd doctryne of this fyrst part declared for asmuche as it behoueth euery man, to auoyde idlenes in his vocation, It myght be demaunded what shuld a man do to satysfye hys vocation.
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. STARTPAGEcv The Third Doctrine of this fyrst part declared for asmuch as it behooves every man, to avoid idleness in his vocation, It might be demanded what should a man do to satisfy his vocation.
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It is tolde Ionas in thys place. Preache sayeth the text. He saieth not: take ye regimente and gouernaunce of the cōmune wealth, but preach.
It is told Ionas in this place. Preach Saith the text. He Saith not: take you regiment and governance of the commune wealth, but preach.
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Of these wordes we learn that euerye man is bounde to do the workes of the vocation he beareth the name of:
Of these words we Learn that every man is bound to do the works of the vocation he bears the name of:
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and not to medle with other mens laboures.
and not to meddle with other men's labours.
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It is not the offyce of the Byshoppe to playe the kinge and Lorde, nor the kinges parte to playe the Byshoppe.
It is not the office of the Bishop to play the King and Lord, nor the Kings part to play the Bishop.
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For the kynges offyce is inoughe for a kynge, and the Bishoppes office inoughe for a Byshop, let them do the best they can,
For the Kings office is enough for a King, and the Bishops office enough for a Bishop, let them do the best they can,
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and studye eche of them in their office.
and study eke of them in their office.
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But let the kynge take hede he be able to iudge whether the Byshop do true seruice to God in his vocacion bi the worde of God,
But let the King take heed he be able to judge whither the Bishop do true service to God in his vocation by the word of God,
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and let the Byshop do the same, take hede whether the kynge or councell wolde commaunde hym to do anye thynge contrarye to the workes of his vocacion, which is to preache gods worde:
and let the Bishop do the same, take heed whither the King or council would command him to do any thing contrary to the works of his vocation, which is to preach God's word:
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incase he do, wyth knowledge and sobernes to admonyshe hym, and to brynge hym to a better mynde.
incase he do, with knowledge and soberness to admonish him, and to bring him to a better mind.
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If yu be a iudge, remember thi name, and do the workes of ryght iudgemente. If a iustice, do accordinge to thy name:
If thou be a judge, Remember thy name, and do the works of right judgement. If a Justice, do according to thy name:
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if a marchaunt, bye STARTPAGEcvi and sell truelye:
if a merchant, buy STARTPAGEcvi and fell truly:
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if anye other subiecte, doo accordinge to the name thou bearest, as oure subiectes of Englande of late dyd neuer awhyt.
if any other Subject, do according to the name thou bearest, as our Subjects of England of late did never awhyt.
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For master person, & an olde wyfe taughte them to forget the dueties of true and godly subiectes,
For master person, & an old wife taught them to forget the duties of true and godly Subjects,
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and wolde haue made them all kinges, but the Lorde cast them in to the sea.
and would have made them all Kings, but the Lord cast them in to the sea.
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Thys duety of eche man is handsomly set forth by terteyne pictures in the towne house at Basyll in thys verse.
This duty of eke man is handsomely Set forth by terteyne pictures in the town house At Basil in this verse.
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In supplex ora, tu regna, tuque labora There be thre images, the one of the Pope, the other of the Emperoure, the thyrde of a plough manne,
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,
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and the verse teacheth all thre their dueties. He biddeth the Pope pray, the Emperoure to raygne, and the plougheman to laboure.
and the verse Teaches all Three their duties. He bids the Pope pray, the Emperor to Reign, and the plougheman to labour.
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Let therfore al Byshops & priestes knowe their office is to preach & pray.
Let Therefore all Bishops & Priests know their office is to preach & pray.
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This I saye, God to recorde, of no hatred but of loue, for I am afraied of gods threteninges & vēgeaunce toward them, if they amende not.
This I say, God to record, of no hatred but of love, for I am afraid of God's threteninges & vengeance towards them, if they amend not.
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For God sayeth he wyl requyre the bloude of the people at the Byshoppes hande. Eze. iii. xxxiii. And Paule sayeth:
For God Saith he will require the blood of the people At the Bishops hand. Ezekiel iii. xxxiii. And Paul Saith:
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wo be vnto me if I preach not.i. Cor. ix. Here myghte the Bishoppe or the person paraduenture partlye excuse them selfes and saye:
woe be unto me if I preach not i Cor. ix. Here might the Bishop or the person Peradventure partly excuse them selves and say:
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I knowe my faulte, and wolde gladlye amende it if I coulde, but I am so olde I can not preache,
I know my fault, and would gladly amend it if I could, but I am so old I can not preach,
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nor neuer vsed miselfe STARTPAGEcvii there vnto.
nor never used myself STARTPAGEcvii there unto.
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I wold aduise hym then to folow the doinges of Ualerius the Byshoppe of Hipponensis, that in hys olde and latter dayes perceiuinge hys age coulde not satysfye the laboures dewe vnto hys vocation, associated to hymself a coumpanion and coadiutor Saint Augustine, as he testifieth Epist. cxlviii. In the begynninge of that Epistle thus he wryteth.
I would advise him then to follow the doings of Valerius the Bishop of Augustine, 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 Epistle cxlviii. In the beginning of that Epistle thus he writes.
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Before al thynges I wold your godlye prudence shulde thinke in this our tyme nothing to be more acceptable, facile,
Before all things I would your godly prudence should think in this our time nothing to be more acceptable, facile,
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or more desired of mē thē the office of a Bishop, priest, or decō, if their office be slightly & slēderly vsed,
or more desired of men them the office of a Bishop, priest, or deacon, if their office be slightly & slenderly used,
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but with God no thynge is more dampnable, miserable, or sorowful. The same knewe Samuel:
but with God no thing is more damnable, miserable, or sorrowful. The same knew Samuel:
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for in his age he instituted his sōnes to help and ease the intollerancye and importaunce of hys offyce• so I woulde euerye Byshop and personne that for age or lacke of learnyng cannot do hys offyce, should institute and take vnto hym some wyse and learned preacher to helpe him,
for in his age he instituted his Sons to help and ease the intollerancye and importance of his offyce• 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,
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and not a synger as nowe is vsed.
and not a synger as now is used.
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If this counsel and doinges of the godlye men rehersed before lyke thē not, let thē deuise some other lyke,
If this counsel and doings of the godly men rehearsed before like them not, let them devise Some other like,
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and all is one to me, so they exchue the Ire of God. For doutles it is horrible to fall in this parte, into the handes of God.
and all is one to me, so they Eschew the Ire of God. For doubtless it is horrible to fallen in this part, into the hands of God.
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For what shal it auayle them to wynne al the world, and lose their own soules? I wold lykewyse praye STARTPAGEcviii & admonysh the Magistrates to se the scholes better maintayned:
For what shall it avail them to win all the world, and loose their own Souls? I would likewise pray STARTPAGEcviii & admonish the Magistrates to see the Schools better maintained:
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for the lacke of them shall bring blindnes into this church of Englande againe.
for the lack of them shall bring blindness into this Church of England again.
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And such as be the patrōes and geuers of benefyces, lette them take hede they gyue and bestowe them vpon worthie menne,
And such as be the patroness and geuers of Benefices, let them take heed they gyve and bestow them upon worthy men,
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and sel them not to Asses and blind blocke headed felowes:
and sell them not to Asses and blind block headed Fellows:
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For if they bestowe theire benefices for lucre or affeccyon, to suche as can not or wil not fede with the worde of God, the people of hys cure, the patrone shall dye eternallye for it as well as hys blynde and naughtye curate, person, or vicar.
For if they bestow their Benefices for lucre or affection, to such as can not or will not fede 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.
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The forth doctrine of this first part is very necessary: for when the Bishoppes and priestes heare theyr offyce is to preache, then thinke thei:
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:
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but what we prech it is no matter: it lyeth in oure arbitrement & pleasure. Naye sayeth the texte. Preache that I byd the:
but what we preach it is no matter: it lies in our arbitrement & pleasure. Nay Saith the text. Preach that I bid thee:
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and so sayth Saint Peter.i Pet. iiii. Math. xxviii. In thys vocation of preachynge, the preacher should so vse hym selfe as he myght saye all wayes:
and so say Saint Peter i Pet. iiii. Math. xxviii. In this vocation of preaching, the preacher should so use him self as he might say all ways:
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my doctrine is not my doctryne, but hys that hathe sende me.
my Doctrine is not my Doctrine, but his that hath send me.
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For it is goddes woorde and his lawe that turneth the hartes of people to repentaunce. Psal. xix. cxix.
For it is God's word and his law that turns the hearts of people to Repentance. Psalm xix. cxix.
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For the word of God written is as perfect as God hym selfe:
For the word of God written is as perfect as God him self:
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and is in deade hable to make a man perfecte in al thinges.ii. Timo. iii.
and is in dead able to make a man perfect in all things ii Timothy iii.
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Wherefore it STARTPAGEcix needeth not that blasphemous and stinkinge helpe of the Bishoppe of Rome, that durst say the law of God is not of it self,
Wherefore it STARTPAGEcix needs not that blasphemous and stinking help of the Bishop of Room, that durst say the law of God is not of it self,
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but by his interpretacion, holsome and sufficiēt.
but by his Interpretation, wholesome and sufficient.
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But by this meanes he gote authoritie ouer the scripture to bury it, and to stablyshe what he woulde were it neuer so deuilishe, and heretical.
But by this means he goat Authority over the scripture to bury it, and to stablish what he would were it never so devilish, and heretical.
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Therfore let suche as be of God do as they haue in commission from hym, and not as they please them selfes:
Therefore let such as be of God do as they have in commission from him, and not as they please them selves:
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for if they do, they be of the deuell and not of Chryste.
for if they do, they be of the Devil and not of Christ.
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The obedience of Ionas. Then Ionas arose and wente to Niniue at the commaundemēt of the Lorde.
The Obedience of Ionas. Then Ionas arose and went to Nineveh At the Commandment of the Lord.
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Ionas now being an obediente seruaunt, loketh no more for a shyppe to flie, but goeth the nexte waye whether he is commaunded,
Ionas now being an obedient servant, looketh no more for a ship to fly, but Goes the Next Way whither he is commanded,
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though the iournye was paynefull and daungerous to the fleshe. But the Crosse of trouble is not vnprofitable to the Chrystyans, it mortyfyeth the fleshe,
though the journey was painful and dangerous to the Flesh. But the Cross of trouble is not unprofitable to the Christians, it mortyfyeth the Flesh,
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so that in the afflicted dwelleth the spirit of God, it excersiseth the faythe and proueth obedience. As Dauid saith:
so that in the afflicted dwells the Spirit of God, it excersiseth the faith and Proves Obedience. As David Says:
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wel it is with me that thou haste chastened me Lord, that I maye learne thy commaūdemēts.
well it is with me that thou haste chastened me Lord, that I may Learn thy Commandments.
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Both good & bad are afflicted in this world:
Both good & bad Are afflicted in this world:
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but y• good therby is amended, and the euel is appeyred, & so they peryshe in theire trouble. Dauid was amended herewith. STARTPAGEcx ii. Regum. xii. xxiiii. So was Ezechias, esa. xxxviii. So was Daniel. Dani. ix. These & like vnto them be chastened in the world, because they shulde not be dampned wyth the worlde.
but y• good thereby is amended, and the evil is appeyred, & so they perish in their trouble. David was amended herewith. STARTPAGEcx ii. Regum. xii. xxiiii. So was Hezekiah, Isaiah. xxxviii. So was daniel. Daniel ix. These & like unto them be chastened in the world, Because they should not be dampened with the world.
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The euyll wyth affliction be not amended, but indurated & hardened throughe their owne malyce & obstynacie as Saul. and Pharao.
The evil with affliction be not amended, but indurated & hardened through their own malice & obstynacie as Saul. and Pharaoh.
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And the paines & tormēts here, be the beginning of the paines eternal.
And the pains & torments Here, be the beginning of the pains Eternal.
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This diuersitie and contrarye effect of persecution godly, setteth forth the holy prophet Dauid, Psa. lxxv. wonderful godlye.
This diversity and contrary Effect of persecution godly, sets forth the holy Prophet David, Psa. lxxv. wondered godly.
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The whiche Psalme I woulde all Byshopppes shuld reade, that knoweth the truthe, & yet wyl take no paynes to set it forthe, but liue idle:
The which Psalm I would all Bishops should read, that Knoweth the truth, & yet will take no pains to Set it forth, but live idle:
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& such as haue no liuyng to set it forth, or of malice whister, and secretlye hyndreth the settynge forthe of it,
& such as have no living to Set it forth, or of malice whister, and secretly hindereth the setting forth of it,
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for doutles at length, they shal not only drinke of the wyne of aduersitie, but be compelled to drinke dragges and all.
for doubtless At length, they shall not only drink of the wine of adversity, but be compelled to drink drags and all.
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So shal al these rauenyng, and couetouse noble men that wyth iniuries and wronges now afflicte the poore, at length they shalbe most afflicted them selues:
So shall all these ravening, and covetous noble men that with injuries and wrongs now afflict the poor, At length they shall most afflicted them selves:
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so shall the auaricyous iudge, the Couetous marchāt, and the traiterous and sedicious subiect.
so shall the auaricyous judge, the Covetous merchant, and the traitorous and seditious Subject.
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But I red you be wyse in time, and as ye haue folowed this rebell Ionas in euyll,
But I read you be wise in time, and as you have followed this rebel Ionas in evil,
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so folow hym in the good and amende: if not, the kinges maiestie muste caste you in to the sea.
so follow him in the good and amend: if not, the Kings majesty must cast you in to the sea.
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STARTPAGEcxi The obedience of Ionas is set forth and cōmended with manye circumstaunces, and shulde therefore the better be noted.
STARTPAGEcxi The Obedience of Ionas is Set forth and commended with many Circumstances, and should Therefore the better be noted.
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Fyrste, because he went the next waye to Niniue, and hyred none other, nor substituted hys suffragane,
First, Because he went the next Way to Nineveh, and hired none other, nor substituted his suffragan,
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nor wente not into Samaria to aske coūcell at hys fryndes what was beste to do,
nor went not into Samaria to ask council At his Friends what was best to do,
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but went streighte way hym selfe.
but went straight Way him self.
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The second circūstance is worthy annotaciō, that he dyd all thynges as the Lorde bad hym.
The second circumstance is worthy annotation, that he did all things as the Lord bade him.
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1155
Wherein we are taughte to be diligente, we see all our doinges, actes, and obedience to be according,
Wherein we Are taught to be diligent, we see all our doings, acts, and Obedience to be according,
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and as the worde of God biddeth. There is putte in, as thoughe it were by a parentesis, the descripcion of Niniue.
and as the word of God bids. There is put in, as though it were by a parentesis, the description of Nineveh.
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And Niniue was a great citie to the Lord of three dayes iourney.
And Nineveh was a great City to the Lord of three days journey.
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Thys dyscryption settethe forth the obedyence of Ionas, that diligentelye preached the roughe the hole cytye the pleasure of God, that it shoulde be destroyed wythin.xl. dayes.
This dyscryption setteth forth the Obedience of Ionas, that diligently preached the rough the hold City the pleasure of God, that it should be destroyed within xl days.
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The cytye is called greate vnto God, that is to saye euerye greate cytye, as the Cedre of God, the mounte of God. &c. Or else it is called the cytye of God,
The City is called great unto God, that is to say every great City, as the Cedre of God, the mount of God. etc. Or Else it is called the City of God,
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for the wonderfull respecte and pitye that the Lorde had in the sauinge of it.
for the wonderful respect and pity that the Lord had in the Saving of it.
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Whether the cytye were thre dayes Iournye aboute, or else thre dayes space to vysytte all the STARTPAGEcxii streates thereof, it is not agreed yet vpon amōg al wryters:
Whither the City were Three days Journey about, or Else Three days Molle to vysytte all the STARTPAGEcxii streets thereof, it is not agreed yet upon among all writers:
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but this we knowe it was a notable cytye, and amonge al cytyes in the Easte of mooste famous reporte.
but this we know it was a notable City, and among all cities in the East of most famous report.
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Nowe it foloweth what Ionas dyd after he entrede into the cytie. When Ionas hadde entred the cytye one dayes iournye, he cried and saued: within this xl. dayes Niniue shall be destroyed.
Now it Followeth what Ionas did After he entrede into the City. When Ionas had entered the City one days journey, he cried and saved: within this xl. days Nineveh shall be destroyed.
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Of this text we learne that Ionas lyued not idle after he came to the place whether he was sente by God,
Of this text we Learn that Ionas lived not idle After he Come to the place whither he was sent by God,
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but that he walked abrode and cryed. So shulde euerye man that is called to the office of a Bishop or pastor:
but that he walked abroad and cried. So should every man that is called to the office of a Bishop or pastor:
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it is not inoughe he go to his dioces or personage, but that he must walke abrode there and crye oute the comaūdemente of the Lorde.
it is not enough he go to his diocese or personage, but that he must walk abroad there and cry out the comaūdemente of the Lord.
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Or else they be wyth al theire titel, glorye, pompe and name, dome dogges, subiect vnto the vengeaūce and plage of God.
Or Else they be with all their titel, glory, pomp and name, dome Dogs, Subject unto the vengeance and plague of God.
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And this is the marke thoushuldest knowe a Byshoppe, and priest by:
And this is the mark thoushuldest know a Bishop, and priest by:
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by hys tounge that soundeth the worde of the Lorde, and not by hys cap or vtward vesture.
by his tongue that soundeth the word of the Lord, and not by his cap or vtward vesture.
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So shulde the iudge go abrode in his countrey, and speake and declare euery wher iustice.
So should the judge go abroad in his country, and speak and declare every where Justice.
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So shuld the prouost, heades of Colledges, masters of scholes, go and teache the STARTPAGEcxiii thynge apertayneth to theyr place and vocacion.
So should the provost, Heads of Colleges, Masters of Schools, go and teach the STARTPAGEcxiii thing appertaineth to their place and vocation.
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The texte maketh mencion of the summe and pryncypall state of hys sermō, that is, that the citie shuld be destroied wtin.xl. daies,
The text makes mention of the sum and principal state of his sermon, that is, that the City should be destroyed within xl days,
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and yt spake he simple and playnely wythout cōdicion or glose. Yet maye wee easily gather of y• long time of x•.
and that spoke he simple and plainly without condition or gloze. Yet may we Easily gather of y• long time of x•.
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dayes, that was geuen vnto it, that it was reuersed vnto penance and amendemente of lyfe.
days, that was given unto it, that it was reversed unto penance and amendment of life.
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And god would rather at thys tyme fraye them to make them amende, then to punyshe them, and lose thē for euer:
And god would rather At this time fray them to make them amend, then to Punish them, and loose them for ever:
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and wold perce thus theyr mindes and brynge them to a knowledge of theyr synnes.
and would pierce thus their minds and bring them to a knowledge of their Sins.
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And as subuercion & destruccion was threatned vnto thys Niniue, so is it to thys hole realme:
And as subuercion & destruction was threatened unto this Nineveh, so is it to this hold realm:
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for ther is among vs as greate, and as manye syns (God geue grace there be no greater,
for there is among us as great, and as many Sins (God give grace there be no greater,
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nor nomore) as wer among them. We muste then amende or els we shall peryshe euerychone.
nor No more) as were among them. We must then amend or Else we shall perish everyone.
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Luke.xiii. but what tyme the Lord knoweth, & not I. Now it foloweth how the preaching of Ionas was accepted.
Luke xiii but what time the Lord Knoweth, & not I. Now it Followeth how the preaching of Ionas was accepted.
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And the people of Niniue beleued God, & preclaymed fastynge, and arayed them selues in sacke clothe,
And the people of Nineveh believed God, & preclaymed fasting, and arrayed them selves in sack cloth,
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as well the greate as the small of them.
as well the great as the small of them.
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Out of this text is fyrst to be noted how that ye Niniuits STARTPAGEcxiiii resisted not the preachynge of Ionas,
Out of this text is fyrst to be noted how that you Ninevites STARTPAGEcxiiii resisted not the preaching of Ionas,
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when they had yet yf they would haue excused their euil, mani refuges & pretexts. Ther obedience to the word of god cōdēneth both the Iewes & vs of obstynacie, & malyce. i. They might haue pretended thys Ionas is but one man, therfore not to be credited. ii.
when they had yet if they would have excused their evil, mani refuges & pretexts. There Obedience to the word of god Condemneth both the Iewes & us of obstynacie, & malice. i. They might have pretended this Ionas is but one man, Therefore not to be credited. ii.
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He is a stranger & speketh it of hatred vnto vs, & of affecciō towardes hys owne countrye.iii. He is of a cōtrary relygion to ours,
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,
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& wuld deceaue as frō our fathers faith. iiii.
& would deceive as from our Father's faith. iiii.
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He is no king but a man that semeth to haue lytle wir and lesse experience. v. He is one cōtemned of hys owne countrye men and can not be hearde of them,
He is no King but a man that Seemeth to have little wir and less experience. v. He is one contemned of his own country men and can not be heard of them,
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and shuld we credit hys woordes? vi. He is a noughty lyuer an• one that God hateth and hath punyshed, and shuld we passe of hys sayinges? But they remembred theyr own faults, at the preachyng of one day they amended, they neuer loked for myracle:
and should we credit his words? vi. He is a naughty liver an• one that God hates 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:
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They pretended not the antiquitie and aunciētnes of theyr citie, that had stode almost from the tyme of the flud Gen. x. They that heard hym, neuer desyred theyr amendement, vntyl suche tyme as the kyng, the preists and the other elders of the Citie, had agreed whether Ionas doctrine were true or not.
They pretended not the antiquity and auncientnes of their City, that had stood almost from the time of the flood Gen. x. They that herd him, never desired their amendment, until such time as the King, the Priests and the other Elders of the city, had agreed whither Ionas Doctrine were true or not.
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Of thys facilitie & quycknes of belyfe in the Niniuites, we maye se yt soner beleueth the verye infydels the word of god,
Of this facility & quycknes of belyfe in the Niniuites, we may see that sooner Believeth the very Infidels the word of god,
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then such as beareth STARTPAGEcxv the name of God, and be broughte vp in supersticion.
then such as bears STARTPAGEcxv the name of God, and be brought up in Superstition.
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And that I thynke were easye to be sene, yf experiēce shuld be taken to preach at Babilon or Constantinople, he should rather conuert those cities, then Rome.
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, then Room.
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Farther theyr promptnes cōdemneth our obstinacie and hardnes of harte, that daily heare the word of god preached,
Farther their promptness Condemneth our obstinacy and hardness of heart, that daily hear the word of god preached,
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and yet nothyng the better, nor nerer to saluacion. It foloweth what the Niniuites do when they be conuerted.
and yet nothing the better, nor nearer to salvation. It Followeth what the Niniuites do when they be converted.
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Fyrst they beleue in the Lord, second they fast. A man ignoraunt of God, offendeth twoo maner of waies, in bodi and in soule,
Fyrst they believe in the Lord, second they fast. A man ignorant of God, offends twoo manner of ways, in body and in soul,
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and both these offences must be amended, if we wyl be reconciled vnto god.
and both these offences must be amended, if we will be reconciled unto god.
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By fayth the mynde is reconcyled vnto god, and by abstinēce the body is kepte in subieccion,
By faith the mind is reconciled unto god, and by abstinence the body is kept in subjection,
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and the wantones of cōcupiscence kept in obedience.
and the wantons of concupiscence kept in Obedience.
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But in thys our myserable and cursed tyme of God (for synne) is great question,
But in this our miserable and cursed time of God (for sin) is great question,
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and controuersy moued, not onely cōcerning fayth, but also fasting: of which two thinges I iudge it mete somwhat to be spoken of.
and controversy moved, not only Concerning faith, but also fasting: of which two things I judge it meet somewhat to be spoken of.
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As touchynge fayth it is not an opinion and knowledge onlye, but a vehement, ernest, and certayne persuasion of Gods promises in Christ:
As touching faith it is not an opinion and knowledge only, but a vehement, earnest, and certain persuasion of God's promises in christ:
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and out of thys faythe spryngeth all Godlynes and vertuous woorkes: and what soeuer spryngeth not hereof, is synne.
and out of this faith springeth all Godliness and virtuous works: and what soever springeth not hereof, is sin.
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And thys faythe the almighty STARTPAGEcxvi god confirmeth in his true and vertuous people two maner of wayes: Inwardly & outwardly.
And this faith the almighty STARTPAGEcxvi god confirmeth in his true and virtuous people two manner of ways: Inwardly & outwardly.
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Inwardlye by the holy gost, who testifieth by his spirite with our spirit, that we be the chyldren of God.
Inwardly by the holy ghost, who Testifieth by his Spirit with our Spirit, that we be the children of God.
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Outwardly by preaching of gods word, and ministracion of the sacramentes.
Outwardly by preaching of God's word, and ministration of the Sacraments.
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The preachynge conteyne the innumerable benefites and promyses of God made in the new testamēt and ye old,
The preaching contain the innumerable benefits and promises of God made in the new Testament and you old,
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vnto vs in Christe, who is ye seede that shuld and doth treade and breake the heade of the serpent. Gene. iii. Io. iii.
unto us in Christ, who is the seed that should and does tread and break the head of the serpent. Gene. iii. Io. iii.
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The Sacramentes be as visyble woordes, offered vnto the Eyes and other Senses, as the sweete sounde of the word to the eare,
The Sacraments be as visible words, offered unto the Eyes and other Senses, as the sweet sound of the word to the ear,
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and the holye gost to the hart.
and the holy ghost to the heart.
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The numbre of these sacramentes in y• publycke ministerie of the church, be twoo. One of baptisme and the other of the lords supper,
The numbered of these Sacraments in y• Public Ministry of the Church, be twoo. One of Baptism and the other of the Lords supper,
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and both these teach and confyrme none other thynge then that the mercye of God saueth the faithfull and beleuers.
and both these teach and confirm none other thing then that the mercy of God Saveth the faithful and believers.
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Therfore is the bread in ye holy supper called the bodye of Christ, and the wyne the blud of Christ,
Therefore is the bred in you holy supper called the body of christ, and the wine the blood of christ,
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because thei be sacraments and seales of gods promises in Christ.
Because they be Sacraments and Seals of God's promises in christ.
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This plaine & symple doctryne of the sacramentes were sufficiēt, if fraud, gile, treason, heresie, supersticion, papistrie, ignorancie, arrogancie, miserie,
This plain & simple Doctrine of the Sacraments were sufficient, if fraud, gile, treason, heresy, Superstition, papistry, ignorancie, arrogancy, misery,
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and the malyce of men woulde suffer it. But STARTPAGEcxvii these iuels afore rehersed, haue called into question and controuersie, whether carnally, corporally,
and the malice of men would suffer it. But STARTPAGEcxvii these Jewels afore rehearsed, have called into question and controversy, whither carnally, corporally,
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and reallye, the precious body of Christ be present, and how the communion and sacrament of hys body shulde be ministred and vsed.
and really, the precious body of christ be present, and how the communion and sacrament of his body should be ministered and used.
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For the resolucion, & answerynge vnto the whyche questions, I wyll sincerlye and playnelye shewe my mynde, accordynge to the worde of God.
For the resolution, & answering unto the which questions, I will sincerlye and plainly show my mind, according to the word of God.
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¶ Of the presence of Christes body in the sacrament.
¶ Of the presence of Christ's body in the sacrament.
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I Wyl not in this question saye asmuche as I would or could, because of late dayes in thys place it was godlye and learnedly touched.
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.
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But yet somewhat STARTPAGEcxvii muste I saye because the ignoraunce of it, bringeth idololatrye:
But yet somewhat STARTPAGEcxvii must I say Because the ignorance of it, brings Idolatry:
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Idololatry bryngeth eternal damnaciō, eternall dānacion commeth not onlye to the ygnoraunte, but also vnto hym that shuld in hys vocacion, remoue (or do his good wil to remoue) the ygnorauncie.
Idolatry bringeth Eternal damnation, Eternal damnation comes not only to the ygnoraunte, but also unto him that should in his vocation, remove (or do his good will to remove) the ygnorauncie.
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I am appoynted to remoue ygnorauncye: thus therefore I pray you hear how ye may remoue it. I wil kepe this order.
I am appointed to remove ygnorauncye: thus Therefore I pray you hear how you may remove it. I will keep this order.
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Fyrst I wil shew by many argumēts that ther is no corporal presēce of Christs body in the sacramēt.
Fyrst I will show by many Arguments that there is no corporal presence of Christ body in the sacrament.
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Thē wyll I answer to the argumēts of y• aduersaryes yt wold haue it here. The fyrst argument.
Them will I answer to the Arguments of y• Adversaries that would have it Here. The fyrst argument.
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THis I take of ye name of christs body, which is lyke vnto ours in STARTPAGEcxviii al thynges except syn. Heb. ii. Esa. liii.
THis I take of you name of Christ's body, which is like unto ours in STARTPAGEcxviii all things except sin. Hebrew ii. Isaiah liii.
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And incase it wer not in al thynges like vnto oures (excepte synne, and immortalitie) Sayncte Paules Argument would proue nothynge. i. Cor. xv.
And incase it were not in all things like unto ours (except sin, and immortality) Saint Paul's Argument would prove nothing. i. Cor. xv.
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But our bodyes be one to each one, measured certaynelye wyth quantitie and qualitie, and occupye at one tyme, one place:
But our bodies be one to each one, measured Certainly with quantity and quality, and occupy At one time, one place:
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therfore so doeth, and euer hath done Christes bodye.
Therefore so doth, and ever hath done Christ's body.
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And thus woulde Paule proue our resurreccion because our bodies be as Christes is yt is rysen, excepte synne and immortalitie.
And thus would Paul prove our resurrection Because our bodies be as Christ's is that is risen, except sin and immortality.
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After that thei sat Christ hath now a glorified body, & so we haue not, it maketh nothing for their purpose:
After that they sat christ hath now a glorified body, & so we have not, it makes nothing for their purpose:
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for whē Christ made hys supper, & instituted ye sacramēt of hys death, he was a mortal and passible man, subiect vnto the tyrany and violence of his aduersaries.
for when christ made his supper, & instituted you sacrament of his death, he was a Mortal and passable man, Subject unto the tyranny and violence of his Adversaries.
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Yea after his immortalitie, he shewed manifest tokens and arguments of his pure, true and sensible humanitie. Io. xxi. i. Io. i.
Yea After his immortality, he showed manifest tokens and Arguments of his pure, true and sensible humanity. Io. xxi. i. Io. i.
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For y• apostles fyngers touched hym. Farther saynt Paule sayth, he shal. Phil. iii. that Christ shall make oure bodyes lyke vnto hys glorious body.
For y• Apostles fingers touched him. Farther saint Paul say, he shall. Philip iii. that christ shall make our bodies like unto his glorious body.
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Therfore they do destroy ye true and very humanitie of Christs body, that say hys body is in manye places at one time, which robbeth hys body of al the qualyties, quātities,
Therefore they do destroy you true and very humanity of Christ body, that say his body is in many places At one time, which robbeth his body of all the qualities, quamtities,
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and properties of a true body. For y• scripture of god confesseth that Christs body is but in one place.
and properties of a true body. For y• scripture of god Confesses that Christ body is but in one place.
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And STARTPAGEcxix many of the Popes Canones confyrme the same. Thus it is written. De cōsecrat. Distinct.ij. prima quidem.
And STARTPAGEcxix many of the Popes Canonas confirm the same. Thus it is written. De consecrate. Distinct ij prima quidem.
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Donec seculum finiatur, sursum dominus est: Sed tame hic nobiscum est viritas domini.
Donec seculum finiatur, Sursum dominus est: Said tame hic nobiscum est viritas domini.
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Corpus enim in quo resurrexit in vno loco esse oportet, veritas autē eius vbique diffusa est. That is to say:
Corpus enim in quo resurrexit in vno loco esse oportet, veritas autē eius vbique diffusa est. That is to say:
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Tyl y• world be ended, the lord is aboue:
Till y• world be ended, the lord is above:
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but notwythstandynge hys truth is here wyth vs. The body, in whych he rysse, muste be in one place,
but notwithstanding his truth is Here with us The body, in which he rysse, must be in one place,
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& hys veritie is dyspersed euery where. The second reason.
& his verity is dispersed every where. The second reason.
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THis is taken out of ye nature & condicion of a sacrament, whyche is thys, that the thyng that is remembred by the sacramente be it selfe absent,
THis is taken out of the nature & condition of a sacrament, which is this, that the thing that is remembered by the sacrament be it self absent,
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and yet the signes or sacramētes take the name & nominacion of y• thing represented & signifyed by the sygnes,
and yet the Signs or Sacraments take the name & nomination of y• thing represented & signified by the Signs,
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for a declaraciō of the thynge that is done wyth the sygnes. So is it in al the sacraments of the old testament & the new: therfore also in this sacramēt.
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.
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The thyng it selfe in thys sacramēt, y• is to wyt, ye precious body of Christe broken,
The thing it self in this sacrament, y• is to wit, you precious body of Christ broken,
dt n1 pn31 n1 p-acp d n1, n1 vbz p-acp n1, pn22 j n1 pp-f np1 vvn,
(18) part (DIV2)
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& hys innocent bloud shedde, be absēt:
& his innocent blood shed, be absent:
cc po31 j-jn n1 vvi, vbb j:
(18) part (DIV2)
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yet be the bread & the wine called the body brokē, and the blud shedding, according to y• nature of a sacramente, to setforth the better the thing done and signified by the sacramēt.
yet be the bred & the wine called the body broken, and the blood shedding, according to y• nature of a sacrament, to setforth the better the thing done and signified by the sacrament.
av vbb dt n1 cc dt n1 vvd dt n1 vvn, cc dt n1 vvg, vvg p-acp n1 n1 pp-f dt n1, pc-acp zz dt jc dt n1 vdn cc vvn p-acp dt n1.
(18) part (DIV2)
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Ther is done in the sacrament the memorie and remēbraunce of Christes death, whych was STARTPAGEcxx done on the Crosse,
There is done in the sacrament the memory and remembrance of Christ's death, which was STARTPAGEcxx done on the Cross,
pc-acp vbz vdn p-acp dt n1 dt n1 cc n1 pp-f npg1 n1, r-crq vbds np1 vdn p-acp dt n1,
(18) part (DIV2)
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when hys precious body and bloud was rēt and torne, shed and poured out for our synnes.
when his precious body and blood was rend and torn, shed and poured out for our Sins.
c-crq po31 j n1 cc n1 vbds vvn cc vvn, vvn cc vvd av p-acp po12 n2.
(18) part (DIV2)
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Wyth this agreeth y• minde of S. Augustine. Ad Bonifacium. Epist. xxiii. Sienum sacramenta quandam similitudinem earum rerum quarum sacramenta sunt, non haberent, ommno sacramenta nō essēt ▪ That is to say:
With this agreeth y• mind of S. Augustine. Ad Boniface. Epistle xxiii. Siena Sacraments quandam similitudinem earum rerum Whom Sacraments sunt, non haberent, ommno Sacraments nō essent ▪ That is to say:
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(18) part (DIV2)
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if Sacramentes had not some proporcion and lykenes of the thynges whereof they be sacramentes, they were no sacramentes at al. And thus rather of the symilitude and sygnification of the thyng they represent & signifye, they take the name,
if Sacraments had not Some proportion and likeness of the things whereof they be Sacraments, they were no Sacraments At all And thus rather of the symilitude and sygnification of the thing they represent & signify, they take the name,
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(18) part (DIV2)
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and not that in deede they be as they be named. So after thys maner is the sacrament of Christes body called Christes bodye:
and not that in deed they be as they be nam. So After this manner is the sacrament of Christ's body called Christ's body:
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(18) part (DIV2)
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and the sacramentes of Christes bloud, called Christes bloud: and the sacramente of fayeth is called fayeth.
and the Sacraments of Christ's blood, called Christ's blood: and the sacrament of Faith is called Faith.
cc dt n2 pp-f npg1 n1, vvn npg1 n1: cc dt n1 pp-f n1 vbz vvn vvz.
(18) part (DIV2)
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As Saynt Augustine learnedly, and godly sayeth in the same argumente. Accedat verbum ad elementum, vt fit sacramentū, non ait tollat elementum, vt fit sacramentum. That is to saye:
As Saint Augustine learnedly, and godly Saith in the same argument. Accedat verbum ad Elementum, vt fit sacramentū, non ait Tollat Elementum, vt fit sacramentum. That is to say:
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(18) part (DIV2)
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let the worde come vnto the Element and then is made the Sacramente.
let the word come unto the Element and then is made the Sacrament.
vvb dt n1 vvb p-acp dt n1 cc av vbz vvn dt n1.
(18) part (DIV2)
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He sayeth not lette the word channge, or transubstanciate the Elemente (that is to say the substaunce and matter of the sacramente) and then is made the sacrament. The thyrde reason.
He Saith not let the word change, or transubstanciate the Element (that is to say the substance and matter of the sacrament) and then is made the sacrament. The Third reason.
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(18) part (DIV2)
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IF he were here in ye sacramente bodelye, and corporally he shoulde STARTPAGEcxxi euery day suffer and shed hys precious bloud. For the scripture sayth:
IF he were Here in you sacrament bodily, and corporally he should STARTPAGEcxxi every day suffer and shed his precious blood. For the scripture say:
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(18) part (DIV2)
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thys is my bodye y• is brokē for you, and my blud that is shedde for you. Luke. xxii. i. Cor. xi. but thys is not true, that he daylye suffreth payne and passiō. Rom. vi. no more is it true that he is in the sacrament bodelye:
this is my body y• 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 suffers pain and passion. Rom. vi. no more is it true that he is in the sacrament bodily:
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(18) part (DIV2)
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for heauen kepeth hym tyll the laste daye. Act. iii. Neither yet is ye bread after consecration hys verye bodye, i. Cor. xi. nor the wyne his blud. Math. xxvi.
for heaven Keepeth him till the laste day. Act. iii. Neither yet is the bred After consecration his very body, i. Cor. xi. nor the wine his blood. Math. xxvi.
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(18) part (DIV2)
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But the bread remayneth styl breade, & the wyne styll wyne after the word spoken, as they were before cōcerning their substaūce, but the vse of thē be chaūged. The fourth reason.
But the bred 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.
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(18) part (DIV2)
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THe scripture maketh no mēcion but of one ascension, and of two commynges, one paste,
THe scripture makes no mention but of one Ascension, and of two comings, one past,
dt n1 vvz dx n1 cc-acp pp-f crd n1, cc pp-f crd n2-vvg, crd n1,
(18) part (DIV2)
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and the other we looke for in the ende of the world at the latter iudgemente.
and the other we look for in the end of the world At the latter judgement.
cc dt j-jn pns12 vvb p-acp p-acp dt n1 pp-f dt n1 p-acp dt d n1.
(18) part (DIV2)
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Yf theyr doctrine were true, ther shuld be infinite ascēsiōs and infinite descencions.
If their Doctrine were true, there should be infinite ascensions and infinite descencions.
cs po32 n1 vbdr j, pc-acp vmd vbi j n2 cc j n2.
(18) part (DIV2)
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Farther they cannot tel thē selues what is become of the bodye thei faine to haue in the sacrament,
Farther they cannot tell them selves what is become of the body they feign to have in the sacrament,
av-jc pns32 vmbx vvi pno32 n2 r-crq vbz vvn pp-f dt n1 pns32 vvb pc-acp vhi p-acp dt n1,
(18) part (DIV2)
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when the accidentes and qualities corrupt and be consumed. Theyr glose vpon the Canone. Tribus gradibus, ait auolare in Celum. that is to say:
when the accidents and qualities corrupt and be consumed. Their gloze upon the Canon. Tribus gradibus, ait auolare in Cell. that is to say:
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(18) part (DIV2)
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it flyeth into heauen, but we saye he was there before.
it flies into heaven, but we say he was there before.
pn31 vvz p-acp n1, cc-acp pns12 vvb pns31 vbds a-acp a-acp.
(18) part (DIV2)
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They darre STARTPAGEcxxii not say it corrupteth, nor yt it is turned into the substaunce of our bodyes and sowles:
They Dare STARTPAGEcxxii not say it corrupteth, nor that it is turned into the substance of our bodies and Souls:
pns32 vvb np1 xx vvi pn31 vvz, ccx pn31 pn31 vbz vvn p-acp dt n1 pp-f po12 n2 cc n2:
(18) part (DIV2)
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what is there then become of thys bodie? The fyfth reason. GOd hadde made by this mean his churche in daunger and subiecte vnto Idololatrie.
what is there then become of this body? The fyfth reason. GOd had made by this mean his Church in danger and Subject unto Idolatry.
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(18) part (DIV2)
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For there be manye chaunces and cases happen that maye let the Prieste to consecrate,
For there be many chances and cases happen that may let the Priest to consecrate,
p-acp a-acp vbb d n2 cc n2 vvb cst vmb vvi dt n1 pc-acp vvi,
(18) part (DIV2)
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and then shoulde the people worshyppe an Idole for lacke of the presence of Christes bodye.
and then should the people worship an Idol for lack of the presence of Christ's body.
cc av vmd dt n1 vvb dt n1 p-acp n1 pp-f dt n1 pp-f npg1 n1.
(18) part (DIV2)
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These daungers maye chaunce three maner of waies: in the prieste, in the woordes, and in the matter.
These dangers may chance three manner of ways: in the priest, in the words, and in the matter.
d n2 vmb vvi crd n1 pp-f n2: p-acp dt n1, p-acp dt n2, cc p-acp dt n1.
(18) part (DIV2)
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The priest if he be not lawfully consecrated, if he be an herityke, one excommunicated, or a simoniache, he consecrateth not. Magister sententiarum. Lib. iiii. dist. xiii. Se the glose De consecra. dist. ii. cap. Quid sit sanguis.
The priest if he be not lawfully consecrated, if he be an herityke, one excommunicated, or a simoniache, he consecrateth not. Magister sententiarum. Lib. iiii. Dist. xiii. Se the gloze De consecra. Dist. ii. cap. Quid sit sanguis.
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(18) part (DIV2)
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In the woordes of consecracion, there is no lesse daunger and dout. Fyrst many of theyr writers be ignoraunte wyth what wordes Christ cōsecrated.
In the words of consecration, there is no less danger and doubt. Fyrst many of their writers be ignorant with what words christ consecrated.
p-acp dt n2 pp-f n1, pc-acp vbz dx dc n1 cc n1. ord d pp-f po32 n2 vbb j p-acp r-crq n2 np1 vvd.
(18) part (DIV2)
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Iohānes Duns, and Pope Innocēt the third libro de officio Misse. part.iii. cap. vi. xiiii. Doo say the consecracion to be cōprehended in thys worde, Benedixt.
Iohamnes Duns, and Pope Innocent the third libro de Officio Miss. part iii cap. vi. xiiii. Doo say the consecration to be comprehended in this word, Benedict.
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(18) part (DIV2)
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Comesta douteth the glose vpon thys Canon:
Comesta doubteth the gloze upon this Canon:
fw-la vvz dt n1 p-acp d n1:
(18) part (DIV2)
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Vtrum sub figura, where as the glossator interpreteth these wordes in y• STARTPAGEcxxiii Canone of the Masse (Iube hec perferri) that is to sai:
Utum sub figura, where as the glossator interpreteth these words in y• STARTPAGEcxxiii Canon of the Mass (Iube hec perferri) that is to sai:
fw-la fw-la fw-la, c-crq c-acp dt n1 vvz d n2 p-acp n1 np1 n1 pp-f dt n1 (fw-la fw-la j) cst vbz p-acp zz:
(18) part (DIV2)
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Cōmaūde these thynges to be caried. As though they were the wordes of consecracion.
Command these things to be carried. As though they were the words of consecration.
vvb d n2 pc-acp vbi vvn. p-acp cs pns32 vbdr dt n2 pp-f n1.
(18) part (DIV2)
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The which opinion, the Master of the sentence semeth to fauoure in the place afore named.
The which opinion, the Master of the sentence Seemeth to favour in the place afore nam.
dt r-crq n1, dt n1 pp-f dt n1 vvz p-acp n1 p-acp dt n1 a-acp vvn.
(18) part (DIV2)
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If an heritike, saith he, would take vpon hym to vsurpe thys misterye, would God send an angell frō heauen to consecrate his oblacion? But how so euer they agre vpon the wordes of consecraciō, ther is yet an other rule in theyr masse bokes, that the wordes must be perfectly pronoūced, or els thei do nothing.
If an heretic, Says 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.
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(18) part (DIV2)
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How shoulde thys be knowen when they speake them in sylēce? Wel, graunt they would crye or synge them oute,
How should this be known when they speak them in silence? Well, grant they would cry or sing them out,
q-crq vmd d vbi vvn c-crq pns32 vvb pno32 p-acp n1? uh-av, vvb pns32 vmd vvi cc vvi pno32 av,
(18) part (DIV2)
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yet so myghte they els be vayne, for ther is also required the intencion of him that wil cōsecrate.
yet so might they Else be vain, for there is also required the intention of him that will consecrate.
av av vmd pns32 av vbi j, c-acp pc-acp vbz av vvn dt n1 pp-f pno31 cst vmb vvi.
(18) part (DIV2)
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The mater must be such bread & such wyne as the glose speaketh of. de conse. dist. ii. Sicut dē sanctificando.
The mater must be such bred & such wine as the gloze speaks of. de Cones. Dist. ii. Sicut den sanctificando.
dt fw-la vmb vbi d n1 cc d n1 p-acp dt n1 vvz pp-f. fw-fr fw-fr. vdd2. crd. fw-la n1 fw-la.
(18) part (DIV2)
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the whych properties, if they be absent, nothyng is consecrated. The syxt reason.
the which properties, if they be absent, nothing is consecrated. The syxt reason.
dt r-crq n2, cs pns32 vbb j, pix vbz vvn. dt ord n1.
(18) part (DIV2)
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IF Christ be present corporallye, then shall theyr sacrifyces cease, as saynte Paule sayeth.i. Corin. xi. Ye shall shewe the Lordes deathe tyll he come.
IF christ be present corporally, then shall their Sacrifices cease, as faint Paul Saith i Corin. xi. You shall show the lords death till he come.
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(18) part (DIV2)
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He commeth after theyr belyue and learning: then shoulde they cease from sacrifisynge. STARTPAGEcxxiiii The seuenth reason.
He comes After their believe and learning: then should they cease from sacrificing. STARTPAGEcxxiiii The Seventh reason.
pns31 vvz p-acp po32 vvb cc n1: av vmd pns32 vvi p-acp vvg. np1 dt ord n1.
(18) part (DIV2)
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IN case they could dyssolue and aunswere to euery one of these reasons, yet could not Christs bodye be in the Masse,
IN case they could dyssolue and answer to every one of these Reasons, yet could not Christ body be in the Mass,
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(18) part (DIV2)
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for it lacketh the worde of God, that is to saye the shewyng of Christs death.
for it lacketh the word of God, that is to say the show of Christ death.
c-acp pn31 vvz dt n1 pp-f np1, cst vbz pc-acp vvi dt n1 pp-f npg1 n1.
(18) part (DIV2)
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Farther the Masse destroieth, and dyshonoreth ye institucion of Christe. ¶ Solucions of their argumentes THese I wyll comprehend all in thre poyntes.
Farther the Mass Destroyeth, and dyshonoreth you Institution of Christ. ¶ Solutions of their Arguments THese I will comprehend all in Three points.
np1 dt n1 vvz, cc vvz pn22 n1 pp-f np1. ¶ n2 pp-f po32 n2 d pns11 vmb vvi d p-acp crd n2.
(18) part (DIV2)
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First thei contend by the authoriti of the fathers. The seconde by these woordes of Christe: thys is my bodye.
First they contend by the authoriti of the Father's. The seconde by these words of Christ: this is my body.
ord pns32 vvb p-acp dt n1 pp-f dt n2. dt ord p-acp d n2 pp-f np1: d vbz po11 n1.
(18) part (DIV2)
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The thyrde by the omnipotencye of God. Of the fathers authoritie.
The Third by the omnipotency of God. Of the Father's Authority.
dt ord p-acp dt n1 pp-f np1. pp-f dt ng1 n1.
(18) part (DIV2)
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When they be beten by the autoritie of Gods worde, they ••e for helpe at the fathers authoritie. Let them make answer:
When they be beten by the Authority of God's word, they ••e for help At the Father's Authority. Let them make answer:
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(18) part (DIV2)
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Is thys theyr opinion? when the prieste hath spoken these wordes: Thys is my bodye, by and by the substaunce of the bread to be chaūged,
Is this their opinion? when the priest hath spoken these words: This is my body, by and by the substance of the bred to be changed,
vbz d po32 n1? c-crq dt n1 vhz vvn d n2: d vbz po11 n1, p-acp cc p-acp dt n1 pp-f dt n1 pc-acp vbi vvn,
(18) part (DIV2)
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or the substaūce therof to vanish away (I aske the question, because yet thei be not fully agreed ther vpon) & for it commeth the corporal bodye of Christe, wyth the same qualitie and quantitie he was borne, lyued and died in:
or the substance thereof to vanish away (I ask the question, Because yet they be not Fully agreed there upon) & for it comes the corporal body of Christ, with the same quality and quantity he was born, lived and died in:
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(18) part (DIV2)
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so that ther hangs in the ayre in the priestes handes y• accidētes and qualities of bread, wythoute anye substaunce,
so that there hangs in the air in the Priests hands y• accidents and qualities of bred, without any substance,
av cst a-acp vvz p-acp dt n1 p-acp dt n2 n2 n1 n2 cc n2 pp-f n1, p-acp d n1,
(18) part (DIV2)
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and so thus to be honored STARTPAGEcxxv there of the people.
and so thus to be honoured STARTPAGEcxxv there of the people.
cc av av pc-acp vbi vvn np1 a-acp pp-f dt n1.
(18) part (DIV2)
201
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In what apostles writinges fynd they this doctrine? Or in what mans writinges that folowed the Apostles wythin. c.cc.ccc. cccc. ccccc.cccccc. yea. ccccccc. yeares.
In what Apostles writings find they this Doctrine? Or in what men writings that followed the Apostles within. c.cc.ccc. Four C's. ccccc.cccccc. yea. ccccccc. Years.
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(18) part (DIV2)
201
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If they can shew thys in anye autenticall wryter in any worke that hath not bene doubted of, I wyll beleue as they doo.
If they can show this in any authentical writer in any work that hath not be doubted of, I will believe as they do.
cs pns32 vmb vvi d p-acp d j n1 p-acp d n1 cst vhz xx vbn vvn pp-f, pns11 vmb vvi c-acp pns32 vdi.
(18) part (DIV2)
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But that it maye be knowen vnto you that the fathers wer not of theyr opiniō, I wyll propounde vnto you certayne coniectures.
But that it may be known unto you that the Father's were not of their opinion, I will propound unto you certain Conjectures.
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(18) part (DIV2)
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1299
Fyrst we read not wher ther was euer any contenciō about the words of consecraciō, wher they began,
Fyrst we read not where there was ever any contention about the words of consecration, where they began,
ord pns12 vvb xx c-crq pc-acp vbds av d n1 p-acp dt n2 pp-f n1, c-crq pns32 vvd,
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and wher they ended, neyther any thynge of the ministers intencion, to be of suche vertue they speake of. The second:
and where they ended, neither any thing of the Ministers intention, to be of such virtue they speak of. The second:
cc c-crq pns32 vvd, dx d n1 pp-f dt ng1 n1, pc-acp vbi pp-f d n1 pns32 vvb pp-f. dt ord:
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1301
the Elders neue• answered the Arrian that denyed the equalitie betwen go• the father, and God the sonne wyth thys:
the Elders neue• answered the Arrian that denied the equality between go• the father, and God the son with this:
dt n2-jn n1 vvd dt n1 cst vvd dt n1 p-acp n1 dt n1, cc np1 dt n1 p-acp d:
(18) part (DIV2)
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1302
Christ is God and equall wyth the father, for we so honor hym in the sacramēt.
christ is God and equal with the father, for we so honour him in the sacrament.
np1 vbz np1 cc j-jn p-acp dt n1, c-acp pns12 av vvi pno31 p-acp dt n1.
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1303
If the Catholicke church had so iudged of Christes bodelye presence in the sacramente, as the newe vpstart church doth,
If the Catholic Church had so judged of Christ's bodily presence in the sacrament, as the new upstarted Church does,
cs dt jp n1 vhd av vvn pp-f npg1 j n1 p-acp dt n1, c-acp dt j n1 n1 vdz,
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1304
and hath done of late yeares, there coulde not haue bene a stronger argumente agaynst Arrius and hys heresye. The thyrd.
and hath done of late Years, there could not have be a Stronger argument against Arius and his heresy. The Third.
cc vhz vdn pp-f j n2, pc-acp vmd xx vhi vbn dt jc n1 p-acp np1 cc po31 n1. dt ord.
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1305
Niether dyd the Marcionistes euer make such a reason:
Neither did the Marottionists ever make such a reason:
np1 vdd dt n2 av vvi d dt n1:
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1306
though Christ semed to haue the qualities and condicions of a naturall man, yet he had not them in deede:
though christ seemed to have the qualities and conditions of a natural man, yet he had not them in deed:
cs np1 vvd pc-acp vhi dt n2 cc n2 pp-f dt j n1, av pns31 vhd xx pns32 p-acp n1:
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1307
For in the Sacrament of hys bo••e STARTPAGEcxxvi there semeth to be the very •ualities and condicions of •eade and wyne,
For in the Sacrament of his bo••e STARTPAGEcxxvi there Seemeth to be the very •ualities and conditions of •eade and wine,
c-acp p-acp dt n1 pp-f po31 n1 np1 pc-acp vvz pc-acp vbi dt j n2 cc n2 pp-f n1 cc n1,
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1308
yet is there •eyther breade nor wyne in •eede.
yet is there •eyther bread nor wine in •eede.
av vbz a-acp av-dx n1 ccx n1 p-acp n1.
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1309
If thys opinion of the ac•idents, qualities and sensual iudgement of the breade, had bene aproued and takē in those hates for Christianitie & Christiane religyon,
If this opinion of the ac•idents, qualities and sensual judgement of the bread, had be approved and taken in those hates for Christianity & Christian Religion,
cs d n1 pp-f dt n2, n2 cc j n1 pp-f dt n1, vhd vbn j-vvn cc vvn p-acp d vvz p-acp np1 cc np1 n1,
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1310
howe woulde thys illusion and wytchcrafte haue defended I pray you, the Marcionist opynion? doutles nothynge more.
how would this illusion and wytchcrafte have defended I pray you, the Marcionist opinion? doubtless nothing more.
q-crq vmd d n1 cc n1 vhb vvn pns11 vvb pn22, dt np1 n1? av-j pix dc.
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1311
But Tertullian agaynste the Marcionistes doth reason another wise, and saith: Christ of y• bread, that he toke, made hys body, sayinge:
But Tertullian against the Marottionists does reason Another wise, and Says: christ of y• bred, that he took, made his body, saying:
p-acp np1 p-acp dt n2 vdz vvi j-jn n1, cc vvz: np1 pp-f n1 n1, cst pns31 vvd, vvd po31 n1, vvg:
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1312
thys is my body, that is to say a, fygure of my bodye. They fourth. They vsed chalices of wood and glasse. De cōsecrat. dist. i. vasa in quibus, the wooden chalices could soke in the wine consecrated, the glassen chalices might sone haue bene broken:
this is my body, that is to say a, figure of my body. They fourth. They used Chalice of wood and glass. De consecrate. Dist. i. vasa in quibus, the wooden Chalice could soak in the wine consecrated, the glassen Chalice might soon have be broken:
d vbz po11 n1, cst vbz pc-acp vvi av, n1 pp-f po11 n1. pns32 ord. pns32 vvd n2 pp-f n1 cc n1. fw-fr vvi. vdd2. sy. fw-la p-acp fw-la, dt j n2 vmd vvi p-acp dt n1 vvn, dt j n2 vmd av vhi vbn vvn:
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1313
if anye of them both had conteyned the precious bloude of Christ, they wold not so temerously haue vsed it. The fyfte.
if any of them both had contained the precious blood of christ, they would not so temerously have used it. The Fifth.
cs d pp-f pno32 d vhd vvn dt j n1 pp-f np1, pns32 vmd xx av av-j vhb vvn pn31. dt ord.
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Image 136
1314
The sacrament was geuen to the chyldren in theyr hands to beare it home wyth them. Eccle. hist. Lib. vii. cap. xxxiiii, The syxte.
The sacrament was given to the children in their hands to bear it home with them. Eccle. hist. Lib. vii. cap. xxxiiii, The Sixth.
dt n1 vbds vvn p-acp dt n2 p-acp po32 n2 pc-acp vvi pn31 av-an p-acp pno32. np1 uh. np1 crd. n1. crd, dt ord.
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1315
No scripture of god, neither doctour of y• Catholicke faith, taught euer Christ to be honored here in earth wyth candels and bowynges of knees. STARTPAGEcxxvii The seuenth.
No scripture of god, neither Doctor of y• Catholic faith, taught ever christ to be honoured Here in earth with Candles and bowings of knees. STARTPAGEcxxvii The Seventh.
dx n1 pp-f n1, dx n1 pp-f n1 jp n1, vvd av np1 pc-acp vbi vvn av p-acp n1 p-acp n2 cc n2 pp-f n2. np1 dt ord.
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1316
In celebratynge the supper they sayd:
In celebrating the supper they said:
p-acp vvg dt n1 pns32 vvd:
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1317
lyft vp your hartes, meanyng not to haue ye minde affyxed in the sygnes and elementes of the sacraments, but in heauen.
lift up your hearts, meaning not to have you mind affyxed in the Signs and elements of the Sacraments, but in heaven.
vvd a-acp po22 n2, n1 xx pc-acp vhi pn22 n1 vvn p-acp dt n2 cc n2 pp-f dt n2, cc-acp p-acp n1.
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1318
Wherof it maye be easly gathered that they neuer thought of a corporal presence here in the earth. The eyght.
Whereof it may be Easily gathered that they never Thought of a corporal presence Here in the earth. The eyght.
c-crq pn31 vmb vbi av-j vvn cst pns32 av-x vvd pp-f dt j n1 av p-acp dt n1. dt crd.
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1319
Origene vpon the booke of Leuit. declateth that y• remanentes and reliques of the sacramentes were not kepte to be honored, but they were burned:
Origen upon the book of Levites declateth that y• remanentes and Relics of the Sacraments were not kept to be honoured, but they were burned:
np1 p-acp dt n1 pp-f np1 vvz d n1 n2 cc n2 pp-f dt n2 vbdr xx vvd pc-acp vbi vvn, cc-acp pns32 vbdr vvn:
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1320
who wold handle his god so cruellye I praye you, as to burne hym lyke an heretycke?
who would handle his god so cruelly I pray you, as to burn him like an heretycke?
r-crq vmd vvi po31 n1 av av-j pns11 vvb pn22, c-acp pc-acp vvi pno31 av-j dt j?
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1321
Also ther is a decre in y• Canone lawe, Tribus gradibus, the whyche commaundeth the ministers t• receaue al the reliques of the sacrament:
Also there is a Decree in y• Canon law, Tribus gradibus, the which commandeth the Ministers t• receive all the Relics of the sacrament:
av pc-acp vbz dt n1 p-acp n1 n1 n1, fw-la fw-la, dt r-crq vvz dt vvz n1 vvi d dt n2 pp-f dt n1:
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1322
and it is the rule of Clement.iii. that lyued. Anno. M. C.lxxxx.
and it is the Rule of Clement iii that lived. Anno M. 190.
cc pn31 vbz dt n1 pp-f np1 crd d vvd. np1 sy. np1.
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1323
In ye meane tyme I speake no worde of that foloweth (I should saye wicked question) mete for Iuggelours, inchaūtours,
In you mean time I speak no word of that Followeth (I should say wicked question) meet for Jugglers, inchauntours,
p-acp pn22 vvb n1 pns11 vvb dx n1 pp-f cst vvz (pns11 vmd vvi j n1) vvb p-acp n2, n2,
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1324
and wytches, and not for Christiane men, much lesse for Deuines and teachers of gods people:
and Witches, and not for Christian men, much less for Divines and Teachers of God's people:
cc n2, cc xx p-acp np1 n2, av-d av-dc p-acp n2-jn cc n2 pp-f n2 n1:
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1325
in what moment of time the bread is turned in to the body, and the wyne into the blud? when the priest speaketh these words (Thys is my body) if they graūt at lest these to be the woordes of consecracion.
in what moment of time the bred is turned in to the body, and the wine into the blood? when the priest speaks these words (This is my body) if they grant At lest these to be the words of consecration.
p-acp r-crq n1 pp-f n1 dt n1 vbz vvn p-acp p-acp dt n1, cc dt n1 p-acp dt n1? c-crq dt n1 vvz d n2 (d vbz po11 n1) cs pns32 vvb p-acp cs d pc-acp vbi dt n2 pp-f n1.
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1326
Gabriel Biel. lect. xlviii ▪ sayth that the body is not presente, STARTPAGEcxxviii whyles thys oracion is a speakynge (Thys is my body) Sed tota oracio est referenda, ad vltimum iustās ipsius orationis, that is to say:
Gabriel Biel. Lecture. xlviii ▪ say that the body is not present, STARTPAGEcxxviii whiles this oration is a speaking (This is my body) Said tota oracio est referenda, ad vltimum iustans Himself orationis, that is to say:
np1 np1 n1. crd ▪ vvz d dt n1 vbz xx j, np1 cs d n1 vbz dt vvg (d vbz po11 n1) j-vvn fw-la fw-la fw-la fw-la, fw-la fw-la vvz fw-la fw-la, cst vbz pc-acp vvi:
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1327
the hole oracion must be referred vnto ye last instāce of it. And wt this opiniō agreeth ye glose vpō ye canone law. De consecracione.
the hold oration must be referred unto the last instance of it. And with this opinion agreeth you gloze upon you canon law. De consecration.
dt j-jn n1 vmb vbi vvn p-acp dt ord n1 pp-f pn31. cc p-acp d n1 vvz pn22 vvi p-acp pn22 n1 n1. fw-fr n1.
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Image 137
1328
distinct.ii. Sum omne, sayth that the consecracion is made onelye in the laste letter. And in an other Canone. Ante benedictionē, thus he sayth:
distinct ii Sum omne, say that the consecration is made only in the laste Letter. And in an other Canon. Ante benedictionē, thus he say:
j crd n1 fw-la, vvz cst dt n1 vbz vvn av-j p-acp dt ord n1. cc p-acp dt j-jn n1. n1 fw-la, av pns31 vvz:
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1329
licet verba successiue proferantur, no•• tamen successiue consecratio fit, sed in vno instāti corrūpitur panis, scilicet in vltimo fustanti prelationis verborum. That is to saye:
licet verba successive proferantur, no•• tamen successive Consecration fit, said in vno instāti corrūpitur Paris, scilicet in vltimo fustanti prelationis verborum. That is to say:
fw-la fw-la j fw-la, n1 fw-la j fw-la n1, vvn p-acp fw-la fw-la fw-la n1, fw-la p-acp fw-la fw-la fw-la fw-la. cst vbz pc-acp vvi:
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1330
althoughe the woordes be spoken one after an other, yet is not the consecracion made by a lytle & lytle,
although the words be spoken one After an other, yet is not the consecration made by a little & little,
cs dt n2 vbb vvn pi p-acp dt n-jn, av vbz xx dt n1 vvn p-acp dt j cc j,
(18) part (DIV2)
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Image 138
1331
but in one instante (or punet of tyme) the bread is altered, to sai, in the last moment of the woordes spoken.
but in one instant (or punet of time) the bred is altered, to sai, in the last moment of the words spoken.
cc-acp p-acp crd n-jn (cc n1 pp-f n1) dt n1 vbz vvn, pc-acp zz, p-acp dt ord n1 pp-f dt n2 vvn.
(18) part (DIV2)
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Image 138
1332
After thys their wicked and Idololatrical doctryne, thys lillable (•m) in thys oracion:
After this their wicked and Idololatrical Doctrine, this lillable (•m) in this oration:
p-acp d po32 j cc j n1, d n1 (n1) p-acp d n1:
(18) part (DIV2)
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1333
Hoc est corpus meum ▪ to say, thys is my body, hath al the strengthe & vertue to chaunge and deifye the bread.
Hoc est corpus meum ▪ to say, this is my body, hath all the strength & virtue to change and deify the bred.
fw-la fw-la fw-la fw-la ▪ pc-acp vvi, d vbz po11 n1, vhz d dt n1 cc n1 pc-acp vvi cc vvi dt n1.
(18) part (DIV2)
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Image 138
1334
But I praye you, what syllable is it that chaungeth, and deifieth the wine? for euen wyth them these woordes seme to haue more dyffycultie then the other.
But I pray you, what syllable is it that changeth, and deifieth the wine? for even with them these words seem to have more dyffycultie then the other.
p-acp pns11 vvb pn22, q-crq n1 vbz pn31 cst vvz, cc vvz dt n1? p-acp av-j p-acp pno32 d n2 vvb pc-acp vhi dc n1 cs dt n-jn.
(18) part (DIV2)
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Image 138
1335
But let these illustons and eraftes go, and let vs cleaue to the truthe of Gods woorde,
But let these illustons and eraftes go, and let us cleave to the truth of God's word,
cc-acp vvb d n2 cc n2 vvb, cc vvb pno12 vvi p-acp dt n1 pp-f npg1 n1,
(18) part (DIV2)
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Image 138
1336
and we shalbe oute of al daunger. A Question. STARTPAGEcxxix THus they saye now:
and we shall out of all danger. A Question. STARTPAGEcxxix THus they say now:
cc pns12 vmb av pp-f d n1. dt n1. np1 av pns32 vvb av:
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1337
yf this opiniō be neither of the Apostles, neyther frō the aunciēt doctours, how chaunceth it to be so vniuersally takē,
if this opinion be neither of the Apostles, neither from the ancient Doctors, how chanceth it to be so universally taken,
cs d n1 vbb d pp-f dt n2, av-dx p-acp dt j n2, q-crq vvz pn31 pc-acp vbi av av-j vvn,
(18) part (DIV2)
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1338
and for so infallyble and indoubted truth, yea such a truth as incase men forsake al truth,
and for so infallyble and indoubted truth, yea such a truth as incase men forsake all truth,
cc p-acp av j cc j n1, uh d dt n1 p-acp n1 n2 vvi d n1,
(18) part (DIV2)
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Image 138
1339
and yet not contrary thys truth, is accompted a man moste christiane & true? Answer.
and yet not contrary this truth, is accounted a man most christian & true? Answer.
cc av xx j-jn d n1, vbz vvn dt n1 ds njp cc j? n1.
(18) part (DIV2)
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Image 138
1340
NOthing is more expedient to answer directlye vnto the question, then to cōsyder the time of our fathers.
NOthing is more expedient to answer directly unto the question, then to Consider the time of our Father's.
pix vbz av-dc j pc-acp vvi av-j p-acp dt n1, cs pc-acp vvi dt n1 pp-f po12 n2.
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Image 138
1341
They thought it best to name the sacramentes by y• name of the thyng was represented by the sacramentes.
They Thought it best to name the Sacraments by y• name of the thing was represented by the Sacraments.
pns32 vvd pn31 js pc-acp vvi dt n2 p-acp n1 n1 pp-f dt n1 vbds vvn p-acp dt n2.
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1342
Yet in manye places of theyr wryryngs, they so interpretate thē selues, that no man excepte he wyl be wylfully blynd, can say but they vnderstode the sacrament to sygnifie,
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 sygnifie,
av p-acp d n2 pp-f po32 n2, pns32 av vvi pno32 n2, cst dx n1 c-acp pns31 vmb vbi av-j j, vmb vvi cc-acp pns32 vvd dt n1 pc-acp vvi,
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1343
and not to be the thing signified: to cōfirme, & not to exhibit grace, to helpe, and not to giue faythe:
and not to be the thing signified: to confirm, & not to exhibit grace, to help, and not to give faith:
cc xx pc-acp vbi dt n1 vvd: pc-acp vvi, cc xx pc-acp vvi n1, pc-acp vvi, cc xx pc-acp vvi n1:
(18) part (DIV2)
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1344
to seale, and not to wynne the promyse of God. Ro. iiii: to shewe what we be before the vse of thē, and not to make vs the thynge we declare to be after thē:
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:
pc-acp vvi, cc xx pc-acp vvi dt n1 pp-f np1. np1 crd: pc-acp vvi r-crq pns12 vbb p-acp dt n1 pp-f pno32, cc xx pc-acp vvi pno12 dt n1 pns12 vvb pc-acp vbi p-acp pno32:
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1345
to shew we are Christes, to shew we be in grace, and not by thē to be receaued into grace:
to show we Are Christ's, to show we be in grace, and not by them to be received into grace:
pc-acp vvi pns12 vbr npg1, pc-acp vvi pns12 vbb p-acp n1, cc xx p-acp pno32 pc-acp vbi vvn p-acp n1:
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1346
to shewe we be saued, and not yet to be saued by them:
to show we be saved, and not yet to be saved by them:
pc-acp vvi pns12 vbb vvn, cc xx av pc-acp vbi vvn p-acp pno32:
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Image 139
1347
to shewe we be regenerated, and not to be regenerated by them, thus the old doctours ment.
to show we be regenerated, and not to be regenerated by them, thus the old Doctors meant.
pc-acp vvi pns12 vbb vvn, cc xx pc-acp vbi vvn p-acp pno32, av dt j n2 vvd.
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1348
But when all good learninge, and the lesson of the holye STARTPAGEcxxx scripture were drowned by the Gotthes,
But when all good learning, and the Lesson of the holy STARTPAGEcxxx scripture were drowned by the God's,
cc-acp c-crq d j n1, cc dt n1 pp-f dt j np1 n1 vbdr vvn p-acp dt n2,
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1349
and Uandales, in Europe, Asia, and Affrica, and yet somewhat rescued and caughte agayne by Charles the greate.
and Vandals, in Europe, Asia, and Africa, and yet somewhat rescued and caught again by Charles the great.
cc np2, p-acp np1, np1, cc np1, cc av av vvn cc vvn av p-acp np1 dt j.
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1350
Anno. viii C. men not acquaynted wyth the frases and veine of the scripture, accustomed them selues to the readyng of doctours,
Anno viii C men not acquainted with the frases and vein of the scripture, accustomed them selves to the reading of Doctors,
np1 crd crd n2 xx vvn p-acp dt n2 cc n1 pp-f dt n1, vvd pno32 n2 p-acp dt vvg pp-f n2,
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Image 139
1351
and leaft the woord of God.
and leaft the word of God.
cc vvd dt n1 pp-f np1.
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1352
Wherof folowed amonge other euyls, that in Fraunce by certayne Italiōs this question to be very much and manye tymes reasoned vpon,
Whereof followed among other evils, that in France by certain Italions this question to be very much and many times reasoned upon,
c-crq vvn p-acp j-jn n2-jn, cst p-acp np1 p-acp j n2 d n1 pc-acp vbi av av-d cc d n2 vvn p-acp,
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as touchyng the corporal presēce of Christes body in the sacrament.
as touching the corporal presence of Christ's body in the sacrament.
c-acp j-vvg dt j n1 pp-f npg1 n1 p-acp dt n1.
(18) part (DIV2)
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Image 139
1354
Agaynst the whyche ertour one Ihon Scot and one Bertram wrote a boke of the sam mater to Charles y• great But the monkes and the priestes declyned most vnto ye opinion of the carnall & corporall presence:
Against the which ertour one John Scot and one Bertram wrote a book of the same mater to Charles y• great But the Monks and the Priests declined most unto you opinion of the carnal & corporal presence:
p-acp dt r-crq n1 crd np1 np1 cc crd np1 vvd dt n1 pp-f dt d fw-la p-acp np1 n1 j p-acp dt n2 cc dt n2 vvn ds p-acp pn22 n1 pp-f dt j cc j n1:
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1355
wher vpon in y• tyme of Leo the nynth, a byshoppe of Rome. Anno. M.L. beynge a monke, called a councell named Uercellence:
where upon in y• time of Leo the nynth, a bishop of Rome. Anno MAIL being a monk, called a council nam Excellence:
c-crq p-acp p-acp n1 n1 pp-f np1 dt ord, dt n1 pp-f np1. np1 np1 vbg dt n1, vvd dt n1 vvd n1:
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1356
y• whych tuled as chiefe president & great master, one Lācfranck a monk & afterwarde bishop of Cant. He damned Berengarius:
y• which tuled as chief president & great master, one Lācfranck a monk & afterward bishop of Cant He damned Berengarius:
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but after that the same Berengatius had recāted, one Nicolaus Pope, assembled a councell of the monkes of Italie,
but After that the same Berengarius had recanted, one Nicolaus Pope, assembled a council of the Monks of Italy,
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and priestes, and so compelled Berengarius to a recantacion, whych ye may reade. De consecrat. dist. ii. Ego Berengarius.
and Priests, and so compelled Berengarius to a recantation, which you may read. De consecrate. Dist. ii. Ego Berengarius.
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But here we wyll pause and deliberat a while vpon this recātacion, STARTPAGEcxxxi and scanne it a lytle.
But Here we will pause and deliberate a while upon this recantation, STARTPAGEcxxxi and scan it a little.
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In this recātacion (marke it) is no mencion made of trāsubstanciacion, but the bread and the wyne are called the bodye and blud of Christe,
In this recantation (mark it) is no mention made of transubstantiation, but the bred and the wine Are called the body and blood of Christ,
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1361
and that the same are touched wyth the handes of the prieste, broken, & torne with ye teth of ye faithful.
and that the same Are touched with the hands of the priest, broken, & torn with you teth of you faithful.
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This sentence is not admitted now a dayes among our scholastical diuines.
This sentence is not admitted now a days among our scholastical Divines.
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Yea the glose vpon the same Canone, sayth: (read the place) Ther is more daūger of heresy in Berengatius words, thē was in Berengarius hym selfe.
Yea the gloze upon the same Canon, say: (read the place) There is more danger of heresy in Berengarius words, them was in Berengarius him self.
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1364
That recantacion of Berengarius sent the Pope into all the cities of Italy, Germanie, & Fraunce.
That recantation of Berengarius sent the Pope into all the cities of Italy, Germany, & France.
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1365
But thys relygyon could not be wel accepted, nor iudged to be good of al m• though Hildebrand the mōke and sorceroure confyrmed it. Anno. m.lxxix.
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.
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Wherfore they excogitated, & dremed out trāssubstāciaciō, the which opiniō holpe forth the monks of Benedictes order, in theyr Sermons.
Wherefore they excogitated, & dreamed out transsubstanciacion, the which opinion help forth the Monks of Benedicts order, in their Sermons.
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And because thys newe and wycked doctryne of transubstanciaciō could not be receaued and admitted of al mē,
And Because this new and wicked Doctrine of transubstantiation could not be received and admitted of all men,
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After two hundred yeares almost, Innocentius the thyrde confyrmed it in the councell of Laterane. Anno. M.CC.xv. some tyme beyng a doctour of Parise.
After two hundred Years almost, Innocentius the Third confirmed it in the council of Lateran. Anno M.CC.xv. Some time being a Doctor of Paris.
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And that thys wycked doctryne myght take the soner place, he bound mē to auriculer confessiō, wherin they persuaded men to what they pleased.
And that this wicked Doctrine might take the sooner place, he bound men to Auricular Confessi, wherein they persuaded men to what they pleased.
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STARTPAGEcxxxii Immediately afterwarde began the beggyng friers the selfe souldiours of Antichrist, and mete pe•sonnes to setforth such abhominacion.
STARTPAGEcxxxii Immediately afterward began the begging Friars the self Soldiers of Antichrist, and meet pe•sonnes to setforth such abomination.
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1371
At the begynnynge of these monsters, Honorius.iii. bishop of Rome, commaunded thys newe bready god to be honoured. Anno. M.CC.xxvi. libr. ii. Decretal. Tit. de celebra. Missarū.
At the beginning of these monsters, Honorius iii bishop of Room, commanded this new bready god to be honoured. Anno M.CC.xxvi. Libr. ii. Decretal. Tit. de celebra. Masses.
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1372
And then beganne the pyndfooles and cloisters to be made in the churches to reserue their newe god in.
And then began the pyndfooles and Cloisters to be made in the Churches to reserve their new god in.
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1373
And when the monkes had farther entred into the cōsciences of the people, and whē thei had more inculcated & betē to mens heads more this new article of fayth,
And when the Monks had farther entered into the Consciences of the people, and when they had more inculcated & beten to men's Heads more this new article of faith,
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for transubstanciacion, then all the other of oure belyfe in Christe, The Pope began to excogitate more yet for the honour of thys new god.
for transubstantiation, then all the other of our belyfe in Christ, The Pope began to excogitate more yet for the honour of this new god.
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For when they had brought Christ from heauen to earth agayne, & so concluded he shuld be honored in the sacramente, he thoughte it iniurie to let hym be wythout some solemne fest & dai, wherin people myght honour hym according to their decrees:
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 fist & day, wherein people might honour him according to their decrees:
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whervpon Urbanus the.iiii. instituted the feaste that is called Corpus Christi. M.CC.lxii. Then increased the rable and Idololatrical nombre of pryuate Masses:
whereupon Urbanus the iiii instituted the feast that is called Corpus Christ. M.CC.lxii. Then increased the rabble and Idololatrical number of private Masses:
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and ye honoryng of thys bread then was defended wyth swerd and fyre.
and you honouring of this bred then was defended with sword and fire.
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In the meane tyme manye godly men were sore afflycted in theyr conscience, yet durste STARTPAGEcxxxiii not declare their griefe, partly for feare, partli because that sophistrie had blynded part of theyr iudgementes.
In the mean time many godly men were soar afflicted in their conscience, yet durst STARTPAGEcxxxiii not declare their grief, partly for Fear, partli Because that sophistry had blinded part of their Judgments.
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At length the Lord reised vp godly men, yea here in Englād Ihō Wi•lefe that resisted thys new heretical doctryne. M. CCC.lx.viii.
At length the Lord raised up godly men, yea Here in Englād Ihō Wi•lefe that resisted this new heretical Doctrine. M. CCC.lx.viii.
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1380
And now ye Lord be praised, chyldren know the vngodlynes therof, & may se it plainly to be naught,
And now you Lord be praised, children know the ungodliness thereof, & may see it plainly to be nought,
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1381
if they wil not be wylfully blynde. How childyshly they bragge of the doctours, now ye may see.
if they will not be wilfully blind. How childishly they brag of the Doctors, now you may see.
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1382
And euen the same do they wyth the wordes:
And even the same doe they with the words:
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thys is my body, and with the omnipotencie of God, as ye shal hear in the next sermon.
this is my body, and with the omnipotency of God, as you shall hear in the next sermon.
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¶ The sixte Sermon vpon Ionas, made by Iohn Hoper.
¶ The sixte Sermon upon Ionas, made by John Hoper.
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THey obiecte against the truth as cōcernīg the absence of christes body in the sacramēt, the words of Christ: Thys is my bodye.
THey Object against the truth as Concerning the absence of Christ's body in the sacrament, the words of christ: This is my body.
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Unto the whyche we aunswere briefely. The wordes should be vnderstanded accordyng to the matter & purpose they be spoken for:
Unto the which we answer briefly. The words should be understanded according to the matter & purpose they be spoken for:
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But euery man knoweth, ye matter and purpose yt Christ entreateth of, is to make, and institute a sacrament:
But every man Knoweth, you matter and purpose that christ entreateth of, is to make, and institute a sacrament:
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therfore ought euery word to be taken sacramentallye:
Therefore ought every word to be taken sacramentally:
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which is to attribute vnto the sacramente, ye name of ye thing signified & represented STARTPAGEcxxxiiii by the sacramente.
which is to attribute unto the sacrament, you name of you thing signified & represented STARTPAGEcxxxiiii by the sacrament.
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Therfore thei should not force nor cōstraine y• soūd of the wordes vsed in the sacramente to make of y• sacrament on ydole by false interpretaciō, wher as the true sēce of ye word maketh but a necessary ceremonie,
Therefore they should not force nor constrain y• found of the words used in the sacrament to make of y• sacrament on idol by false Interpretation, where as the true sense of you word makes but a necessary ceremony,
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and helpe to our infirme faith. In the Canon lawe, Decretalib.li. de verbor. significat. Tit. xl. cap. vi. Nō sermom res, sed reiest sermo subiectus, that is to saye:
and help to our infirm faith. In the Canon law, Decretalib li de verbor. significat. Tit. xl. cap. vi. Nō Sermon Rest, sed reiest sermon subiectus, that is to say:
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the matter shuld not be cōstraiued to y• word, but ye word to serue the matter. Et cap. viii. dum proprietas verborū attenditur, sensus veritatis amittitur, yt is to saie:
the matter should not be constraiued to y• word, but you word to serve the matter. Et cap. viii. dum Propriety verborū attenditur, sensus veritatis amittitur, that is to say:
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when the nature of y• word is forced, the meanīg of ye veritie is lost.
when the nature of y• word is forced, the meaning of the verity is lost.
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1394
Farther what shuld moue thē to deny vs one trope in these wordes, when they them selues vse a greate many of tropes & fygures:
Farther what should move them to deny us one trope in these words, when they them selves use a great many of tropes & figures:
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where as we vse but one, and the same one to be in the open word of God:
where as we use but one, and the same one to be in the open word of God:
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and all theyrs to be without, and contrary to y• word of God. Note the wordes of Christ, Hoc est corpus meum. That is to say: This is my body.
and all theirs to be without, and contrary to y• word of God. Note the words of christ, Hoc est corpus meum. That is to say: This is my body.
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what they shoulde make of thys woorde (Thys,) thei cannot tel: and hither vnto they haue dysputed of it: and yet not agreed.
what they should make of this word (This,) they cannot tell: and hither unto they have disputed of it: and yet not agreed.
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1398
Reade I praye the Gabriel Biel. Ser. xliiii. et Glossam super Canonē. Timorem docet. Is, they interpretate, Is made.
Reade I pray the Gabriel Biel. Ser. xliiii. et Glossam super Canonē. Timorem docet. Is, they interpretate, Is made.
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1399
The bread they say is the accidentes of bread. But in the Cup they be constrayned to vse wt vs a signe.
The bred they say is the accidents of bred. But in the Cup they be constrained to use with us a Signen.
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Thys Cup is the new Testament STARTPAGEcxxxv in my blud: for they saye y• wyne in the Cup and not the Cuppe.
This Cup is the new Testament STARTPAGEcxxxv in my blood: for they say y• wine in the Cup and not the Cup.
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They know them selues howe fōdly they interpretate these wordes, rather maliciously, obstinately, and falsly, then truely:
They know them selves how fondly they interpretate these words, rather maliciously, obstinately, and falsely, then truly:
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we therefore thus take them (Thys is my body) that is to say: the Sacrament of my body broken and geuen for you:
we Therefore thus take them (This is my body) that is to say: the Sacrament of my body broken and given for you:
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Either thys is y• newe testamente, that is to saye:
Either this is y• new Testament, that is to say:
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the sygne of the new testament, or the remission of syn obtayned in the bodye of Christe broken and torne for vs. S. August. lib. xx. contra Faustū. cap. xxi. hath these wordes.
the Signen 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 Faustū. cap. xxi. hath these words.
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Huius sacrifi•• caro et sarguis ante aduentū Christi, per victimas similitudinum promittebatur. In passione Christi per ipsam veritatem reddebatur.
Huius sacrifi•• Caro et sarguis ante aduentū Christ, per victimas similitudinum promittebatur. In passion Christ per ipsam veritatem reddebatur.
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Post ascēsum Christi per sacramētum memorie celebratur. That is to saye:
Post ascēsum Christ per sacramētum memory celebratur. That is to say:
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the flesh and blud of thys sacrifice before the cōmynge of Christ, was promised bi the sacrifices of similitude.
the Flesh and blood of this sacrifice before the coming of christ, was promised by the Sacrifices of similitude.
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In the passion of Christ thei wer geuen in dede: after the ascencion of Christe, thei be celebrated bi a sacramēt of memorie. And the glose dist. ii. Tribus gradibus, sayth:
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. ii. Tribus gradibus, say:
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Certum est, quod species quam cito dentibus teruntur, tam cito in celum rapitur corpus Christi, that is to saye:
Certum est, quod species quam Quick dentibus teruntur, tam Quick in Cell rapitur corpus Christ, that is to say:
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It is certayne that as sone as the accidens and qualities of bread be broken with y• teeth, straightway ye body of Christ is taken into heauē:
It is certain that as soon as the Accidents and qualities of bred be broken with y• teeth, straightway you body of christ is taken into heaven:
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so y• theyr own doctours do not belyue yt ye very bodi of Christ is receaued in the sacramēt.
so y• their own Doctors do not believe that you very body of christ is received in the sacrament.
av n1 po32 d n2 vdb xx vvi pn31 pn22 j n1 pp-f np1 vbz vvn p-acp dt n1.
(19) sermon (DIV1)
225
Image 145
1412
If a man shuld thē aske:
If a man should them ask:
cs dt n1 vmd pno32 vvi:
(19) sermon (DIV1)
225
Image 145
1413
what fayth and STARTPAGEcxxxvi opiniō shuld y• christiane haue cōcernyng ye presence or abs•ce of Christs bodi in y• sacramēt•
what faith and STARTPAGEcxxxvi opinion should y• christian have Concerning the presence or abs•ce of Christ body in y• sacrament•
r-crq n1 cc fw-la n1 vmd n1 njp vhi vvg dt n1 cc n1 pp-f npg1 n1 p-acp n1 n1
(19) sermon (DIV1)
225
Image 145
1414
Answer.
Answer.
n1.
(20) answer (DIV2)
225
Image 145
1415
The body of Christ shulde be cōsidred.ii. maner of waies, fyrst as it was borne of yt blessed virgin, beyng in dede oure very natural brother:
The body of christ should be considered ii manner of ways, fyrst as it was born of that blessed Virgae, being in deed our very natural brother:
dt n1 pp-f np1 vmd vbi vvn crd n1 pp-f n2, ord c-acp pn31 vbds vvn pp-f pn31 vvd n1, vbg p-acp n1 po12 j j n1:
(20) answer (DIV2)
226
Image 145
1416
Th• as it was offered vpon the crosse for the redēpcion of the world.
Th• as it was offered upon the cross for the redemption of the world.
np1 c-acp pn31 vbds vvn p-acp dt n1 p-acp dt n1 pp-f dt n1.
(20) answer (DIV2)
226
Image 145
1417
And thus offered & put to hys passiō vpō y• crosse, we cōsyder hym in the sacrament:
And thus offered & put to his passion upon y• cross, we Consider him in the sacrament:
cc av vvn cc vvn p-acp po31 n1 p-acp n1 vvi, pns12 vvb pno31 p-acp dt n1:
(20) answer (DIV2)
226
Image 145
1418
for the bread there vsed is called the body of Christ brokē: & y• wine the bloud sheding.
for the bred there used is called the body of christ broken: & y• wine the blood shedding.
c-acp dt n1 a-acp vvd vbz vvn dt n1 pp-f np1 vvn: cc n1 n1 dt n1 vvg.
(20) answer (DIV2)
226
Image 145
1419
But the presence of christes natural body, or y• opiniō of his presēce, they so litle profit, yt in very dede it doeth rather hurt, and harme, as Christ sayed. The flesh profiteth nothynge. Io. vi. and agayne:
But the presence of Christ's natural body, or y• 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:
p-acp dt n1 pp-f npg1 j n1, cc n1 n1 pp-f po31 n1, pns32 av j n1, pn31 p-acp j n1 pn31 vdz av vvi, cc n1, c-acp np1 vvd. dt n1 vvz pix. np1 fw-la. cc av:
(20) answer (DIV2)
226
Image 145
1420
it is expediēt that I go awai.
it is expedient that I go Away.
pn31 vbz j cst pns11 vvb fw-fr.
(20) answer (DIV2)
227
Image 146
1421
We must therfore lyfte vp oure myndes into heauen when we fele oure selues oppressed with the burden of sinne,
We must Therefore lift up our minds into heaven when we feel our selves oppressed with the burden of sin,
pns12 vmb av vvi a-acp po12 n2 p-acp n1 c-crq pns12 vvb po12 n2 vvn p-acp dt n1 pp-f n1,
(20) answer (DIV2)
227
Image 146
1422
and ther by fayth apprehend and receaue the bodye of Christe slayne and kylled, & hys precious blud shed for our offēces:
and there by faith apprehend and receive the body of Christ slain and killed, & his precious blood shed for our offences:
cc a-acp p-acp n1 vvi cc vvi dt n1 pp-f np1 vvn cc vvn, cc po31 j n1 vvn p-acp po12 n2:
(20) answer (DIV2)
227
Image 146
1423
and so by faith apply the vertue, efficacie, and strēgth of ye merites of Christ to our soules,
and so by faith apply the virtue, efficacy, and strength of the merits of christ to our Souls,
cc av p-acp n1 vvi dt n1, n1, cc n1 pp-f dt n2 pp-f np1 p-acp po12 n2,
(20) answer (DIV2)
227
Image 146
1424
and by that meanes quit oure selues from the daunger, damnaciō, and curse of God.
and by that means quit our selves from the danger, damnation, and curse of God.
cc p-acp d n2 vvb po12 n2 p-acp dt n1, n1, cc n1 pp-f np1.
(20) answer (DIV2)
227
Image 146
1425
And thus to be partaker of the worthynes and deseruyngs of Christes passion, is to eate the body & to drynke ye blud.
And thus to be partaker of the worthiness and deservings of Christ's passion, is to eat the body & to drink you blood.
cc av pc-acp vbi n1 pp-f dt n1 cc n2-vvg pp-f npg1 n1, vbz pc-acp vvi dt n1 cc pc-acp vvi pn22 n1.
(20) answer (DIV2)
227
Image 146
1426
Therfore doth Christ in the.v. of Iohn, take eat, for STARTPAGEcxxxvii beleue, & beleue for eate, so many tymes.
Therefore does christ in the v of John, take eat, for STARTPAGEcxxxvii believe, & believe for eat, so many times.
av vdz np1 p-acp dt ord pp-f np1, vvb vvi, c-acp np1 vvi, cc vvi p-acp vvi, av d n2.
(20) answer (DIV2)
227
Image 146
1427
And S. Augustine sayth, vt quid paras dētem et ventrē, crede et manducasti, why preparest thou the teeth and bely, beleue and thou hast eatē.
And S. Augustine say, vt quid paras dētem et ventrē, crede et manducasti, why preparest thou the teeth and belly, believe and thou hast eaten.
cc np1 np1 vvz, fw-la fw-la fw-mi fw-la fw-la fw-la, fw-la fw-la fw-la, q-crq vv2 pns21 dt n2 cc n1, vvb cc pns21 vh2 vvn.
(20) answer (DIV2)
227
Image 146
1428
And whoso euer eateth after thys sorte the body of Christ, and drynke his blud, hath euerlasting life. Then obiecte they:
And whoso ever Eateth After this sort the body of christ, and drink his blood, hath everlasting life. Then Object they:
cc r-crq av vvz p-acp d n1 dt n1 pp-f np1, cc vvi po31 n1, vhz j n1. av n1 pno32:
(20) answer (DIV2)
227
Image 146
1429
if we maye thus eat the body and blud of Christ without the sacramēt, what auayleth it to haue anye Sacrament?
if we may thus eat the body and blood of christ without the sacrament, what availeth it to have any Sacrament?
cs pns12 vmb av vvi dt n1 cc n1 pp-f np1 p-acp dt n1, r-crq vvz pn31 pc-acp vhi d n1?
(20) answer (DIV2)
227
Image 146
1430
Answer.
Answer.
n1.
(21) answer (DIV2)
227
Image 146
1431
AGaynst these temptacions of the deuil the vse of the sacramentes were instituted in the churche.
Against these temptations of the Devil the use of the Sacraments were instituted in the Church.
p-acp d n2 pp-f dt n1 dt n1 pp-f dt n2 vbdr vvn p-acp dt n1.
(21) answer (DIV2)
228
Image 146
1432
The fyrst temptacion of the deuil is, he would bear the Christian in hand the promises of Gods mercy to be false:
The fyrst temptation of the Devil is, he would bear the Christian in hand the promises of God's mercy to be false:
dt ord n1 pp-f dt n1 vbz, pns31 vmd vvi dt njp p-acp n1 dt n2 pp-f npg1 n1 pc-acp vbi j:
(21) answer (DIV2)
229
Image 147
1433
Therfore doth God confyrme thē vnto vs by his sacramēts.
Therefore does God confirm them unto us by his Sacraments.
av vdz np1 vvi pno32 p-acp pno12 p-acp po31 n2.
(21) answer (DIV2)
229
Image 147
1434
The second tēptacion when ye deuil perceaueth we belyue the promises •f god to be true vniuersally,
The second temptation when you Devil perceiveth we believe the promises •f god to be true universally,
dt ord n1 c-crq pn22 n1 vvz pns12 vvb dt n2 j-jn n1 pc-acp vbi j av-j,
(21) answer (DIV2)
230
Image 147
1435
yet wold he make vs doubt of them perticularli, as thoughe they appertayned not vnto the priuate or singuler conscience afflycted.
yet would he make us doubt of them perticularli, as though they appertained not unto the private or singular conscience afflicted.
av vmd pns31 vvi pno12 vvi pp-f pno32 av-j, c-acp cs pns32 vvd xx p-acp dt j cc j n1 vvn.
(21) answer (DIV2)
230
Image 147
1436
That dout wold God remoue in vs by hys sacramentes, and saith, they appertaine to the priuate and perticuler conscience afflycted,
That doubt would God remove in us by his Sacraments, and Says, they appertain to the private and particular conscience afflicted,
cst n1 vmd np1 vvi p-acp pno12 p-acp po31 n2, cc vvz, pns32 vvi p-acp dt j cc j n1 vvn,
(21) answer (DIV2)
230
Image 147
1437
euen as euerye priuate man receaueth the sacraments of the promyses. The thyrde temptacion.
even as every private man receiveth the Sacraments of the promises. The Third temptation.
av c-acp d j n1 vvz dt n2 pp-f dt n2. dt ord n1.
(21) answer (DIV2)
230
Image 147
1438
The deuyl laboureth to take from vs the knowledge of the STARTPAGEcxxxviii meanes of oure saluacion,
The Devil Laboureth to take from us the knowledge of the STARTPAGEcxxxviii means of our salvation,
dt n1 vvz pc-acp vvi p-acp pno12 dt n1 pp-f dt np1 vvz pp-f po12 n1,
(21) answer (DIV2)
231
Image 147
1439
and howe the promyses of God be made oures, by ye free grace of God or by our merytes.
and how the promises of God be made ours, by the free grace of God or by our merits.
cc c-crq dt n2 pp-f np1 vbb vvn png12, p-acp dt j n1 pp-f np1 cc p-acp po12 n2.
(21) answer (DIV2)
231
Image 147
1440
The Sacramentes therfore whyche beholde and represent onely Christe, do teach vs that the meanes of our saluacion, is only in Christ.
The Sacraments Therefore which behold and represent only Christ, do teach us that the means of our salvation, is only in christ.
dt n2 av r-crq vvb cc vvi j np1, vdb vvi pno12 d dt n2 pp-f po12 n1, vbz av-j p-acp np1.
(21) answer (DIV2)
232
Image 147
1441
And to put vs out of doubt wherewythall Christe hath meryted for vs the promyses of God,
And to put us out of doubt wherewythall Christ hath merited for us the promises of God,
cc pc-acp vvi pno12 av pp-f n1 av np1 vhz vvn p-acp pno12 dt n2 pp-f np1,
(21) answer (DIV2)
232
Image 147
1442
and thys grace of our saluacion, the sacramente sheweth vs it was wyth and by his death and blud sheddyng:
and this grace of our salvation, the sacrament shows us it was with and by his death and blood shedding:
cc d n1 pp-f po12 n1, dt n1 vvz pno12 pn31 vbds p-acp cc p-acp po31 n1 cc n1 vvg:
(21) answer (DIV2)
232
Image 147
1443
and therfore hath he geuen the name of hys bodye and bloude to the sygnes and elementes of the sacramente.
and Therefore hath he given the name of his body and blood to the Signs and elements of the sacrament.
cc av vhz pns31 vvn dt n1 pp-f po31 n1 cc n1 p-acp dt n2 cc n2 pp-f dt n1.
(21) answer (DIV2)
232
Image 147
1444
So the breade is called the bodye broken, and the wyne the bloude shedden:
So the bread is called the body broken, and the wine the blood shedden:
np1 dt n1 vbz vvn dt n1 vvn, cc dt n1 dt n1 n1:
(21) answer (DIV2)
232
Image 147
1445
Admonyshyng the that in the receauing of ye sacramēt, thou shuldest not tarye ▪ nor occupye thy meditacions and contemplacions in the bread & wyne,
Admonishing the that in the receiving of the sacrament, thou Shouldst not tarry ▪ nor occupy thy meditations and contemplations in the bred & wine,
vvg dt d p-acp dt n-vvg pp-f dt n1, pns21 vmd2 xx vvi ▪ ccx vvi po21 n2 cc n2 p-acp dt n1 cc n1,
(21) answer (DIV2)
232
Image 148
1446
but in the merits of the bodye broken, and the blud shedde. Who so euer marke and vnderstand these thynges, eateth Christ:
but in the merits of the body broken, and the blood shed. Who so ever mark and understand these things, Eateth christ:
cc-acp p-acp dt n2 pp-f dt n1 vvn, cc dt n1 vvi. r-crq av av vvi cc vvi d n2, vvz np1:
(21) answer (DIV2)
232
Image 148
1447
if he be ignoraunt here of he is in daunger of eternall damnacion.
if he be ignorant Here of he is in danger of Eternal damnation.
cs pns31 vbb j av pp-f pns31 vbz p-acp n1 pp-f j n1.
(21) answer (DIV2)
232
Image 148
1448
An other obiection. THey saye:
an other objection. THey say:
dt j-jn n1. pns32 vvb:
(22) objection (DIV2)
232
Image 148
1449
God can do all thynges, therefore it is not impossyble for hym to make his body present in the Sacrament.
God can do all things, Therefore it is not impossible for him to make his body present in the Sacrament.
np1 vmb vdi d n2, av pn31 vbz xx j p-acp pno31 pc-acp vvi po31 n1 j p-acp dt n1.
(22) objection (DIV2)
233
Image 148
1450
We be not so addicte and geuen vnto humane ration, that we wyll beleue nothinge more then reason is able to accompte STARTPAGEcxxxix and geue answer for.
We be not so addict and given unto humane ration, that we will believe nothing more then reason is able to accompt STARTPAGEcxxxix and give answer for.
pns12 vbb xx av vvi cc vvn p-acp j n1, cst pns12 vmb vvi pix av-dc cs n1 vbz j pc-acp vvi np1 cc vvi n1 p-acp.
(22) objection (DIV2)
234
Image 148
1451
But we beleue many thynges that directly reason saythe we shuld not beliue:
But we believe many things that directly reason say we should not believe:
cc-acp pns12 vvb d n2 cst av-j n1 vvb pns12 vmd xx vvi:
(22) objection (DIV2)
234
Image 148
1452
As the incarnacion of Christ, our resurreccion, the making of the world, thre persons in one godheade and one essence:
As the incarnation of christ, our resurrection, the making of the world, Three Persons in one godhead and one essence:
c-acp dt n1 pp-f np1, po12 n1, dt n-vvg pp-f dt n1, crd n2 p-acp crd n1 cc crd n1:
(22) objection (DIV2)
234
Image 148
1453
and these thinges we belyue because the expresse word of God commaūdeth to beleue it.
and these things we believe Because the express word of God commandeth to believe it.
cc d n2 pns12 vvb p-acp dt j n1 pp-f np1 vvz pc-acp vvi pn31.
(22) objection (DIV2)
234
Image 148
1454
But the trāselementacion and alteraciō of the breade, no place of y• scripture commaundeth vs to beleue,
But the transelementacion and alteration of the bread, no place of y• scripture commandeth us to believe,
p-acp dt n1 cc n1 pp-f dt n1, dx n1 pp-f n1 n1 vvz pno12 pc-acp vvi,
(22) objection (DIV2)
234
Image 148
1455
but many places forbyd we shuld beleue it. Nether doo the Papists agree among thē selues what shuld be the wordes of consecracion:
but many places forbid we should believe it. Neither do the Papists agree among them selves what should be the words of consecration:
cc-acp d n2 vvi pns12 vmd vvi pn31. j vdb dt njp2 vvb p-acp pno32 n2 r-crq vmd vbi dt n2 pp-f n1:
(22) objection (DIV2)
234
Image 148
1456
and yf we had but that auantage of thē only, it were inough to declare theyr transubstanciacion to be no parte of Gods worde.
and if we had but that advantage of them only, it were enough to declare their transubstantiation to be no part of God's word.
cc cs pns12 vhd p-acp d n1 pp-f pno32 av-j, pn31 vbdr av-d pc-acp vvi po32 n1 pc-acp vbi dx n1 pp-f npg1 n1.
(22) objection (DIV2)
234
Image 149
1457
It is a folye to obiecte the omnipotencye of God wythout Gods woorde. God nor doeth, nor can not do more thē he wyl do:
It is a folly to Object the omnipotency of God without God's word. God nor doth, nor can not do more them he will do:
pn31 vbz dt n1 p-acp n1 dt n1 pp-f np1 p-acp npg1 n1. np1 ccx vdz, ccx vmb xx vdi av-dc pno32 pns31 vmb vdi:
(22) objection (DIV2)
235
Image 149
1458
and as foolyshly do they, makynge mencion of a miraculous presence of Christes body, and do declare them selues to be of Antichriste by the same meanes.
and as foolishly do they, making mention of a miraculous presence of Christ's body, and do declare them selves to be of Antichrist by the same means.
cc c-acp av-j vdb pns32, vvg n1 pp-f dt j n1 pp-f npg1 n1, cc vdb vvi pno32 n2 pc-acp vbi pp-f np1 p-acp dt d n2.
(22) objection (DIV2)
235
Image 149
1459
For he shall deceaue the worlde (ye the verye electes, if it were possyble) wyth newe myracles. Math. xxii. i. ii. thes. ii. The myracle of Christes visible ascencion and other expressed in the scryptures of God, are sufficient for the Catholycke churche.
For he shall deceive the world (you the very elects, if it were possible) with new Miracles. Math. xxii. i. ii. these. ii. The miracle of Christ's visible Ascension and other expressed in the Scriptures of God, Are sufficient for the Catholic Church.
p-acp pns31 vmb vvi dt n1 (pn22 av av vvz, cs pn31 vbdr j) p-acp j n2. np1 crd. sy. crd. d. crd. dt n1 pp-f npg1 j n1 cc n-jn vvn p-acp dt n2 pp-f np1, vbr j p-acp dt j n1.
(22) objection (DIV2)
235
Image 149
1460
And the myracle of ye inuisyble and miraculous presence, we leaue to them that be deceaued wyth STARTPAGEcxl the spirite of erroure.
And the miracle of the inuisyble and miraculous presence, we leave to them that be deceived with STARTPAGEcxl the Spirit of error.
cc dt n1 pp-f dt j cc j n1, pns12 vvb p-acp pno32 cst vbb vvn p-acp av dt n1 pp-f n1.
(22) objection (DIV2)
235
Image 149
1461
For they woulde haue now Christe presente, but in anye case dumme and wythout speche:
For they would have now Christ present, but in any case dumb and without speech:
p-acp pns32 vmd vhi av np1 n1, cc-acp p-acp d n1 j cc p-acp n1:
(22) objection (DIV2)
235
Image 149
1462
& whyles he lyued and could speake, the members of the deuil hanged hym vpon the crosse.
& whiles he lived and could speak, the members of the Devil hanged him upon the cross.
cc cs pns31 vvd cc vmd vvi, dt n2 pp-f dt n1 vvn pno31 p-acp dt n1.
(22) objection (DIV2)
235
Image 149
1463
Thus was the malyce of the deuyll alwayes greate agaynst oure Sauiour.
Thus was the malice of the Devil always great against our Saviour.
av vbds dt n1 pp-f dt n1 av j p-acp po12 n1.
(22) objection (DIV2)
236
Image 149
1464
Before he came into the flesh, he •ave manye beleue he was come, before the time appointed by the Prophetes was exspired:
Before he Come into the Flesh, he •ave many believe he was come, before the time appointed by the prophets was expired:
p-acp pns31 vvd p-acp dt n1, pns31 vvd d vvb pns31 vbds vvn, p-acp dt n1 vvn p-acp dt n2 vbds vvn:
(22) objection (DIV2)
236
Image 149
1465
whē he was come in deede, then wente he aboute to perswade he was n•t come,
when he was come in deed, then went he about to persuade he was n•t come,
c-crq pns31 vbds vvn p-acp n1, av vvd pns31 p-acp pc-acp vvi pns31 vbds av vvn,
(22) objection (DIV2)
236
Image 149
1466
nor was not the Sauioure of the worlde, and neuer left tyl he had kylled hym,
nor was not the Saviour of the world, and never left till he had killed him,
ccx vbds xx dt n1 pp-f dt n1, cc av-x vvn c-acp pns31 vhd vvn pno31,
(22) objection (DIV2)
236
Image 149
1467
because he would not denye but that the verye true sauioure of the worlde was come.
Because he would not deny but that the very true Saviour of the world was come.
c-acp pns31 vmd xx vvi cc-acp cst dt j j n1 pp-f dt n1 vbds vvn.
(22) objection (DIV2)
236
Image 150
1468
And nowe that in deade he is ascended and departed from vs accordynge to the scriptures, he goeth about all he can to proue hym nowe to be here:
And now that in dead he is ascended and departed from us according to the Scriptures, he Goes about all he can to prove him now to be Here:
cc av cst p-acp j pns31 vbz vvn cc vvd p-acp pno12 p-acp p-acp dt n2, pns31 vvz p-acp d pns31 vmb pc-acp vvi pno31 av pc-acp vbi av:
(22) objection (DIV2)
236
Image 150
1469
so that neyther before hys cummyng into the world, nor at hys beynge corporally in the worlde,
so that neither before his coming into the world, nor At his being corporally in the world,
av cst dx p-acp po31 n-vvg p-acp dt n1, ccx p-acp po31 vbg av-j p-acp dt n1,
(22) objection (DIV2)
236
Image 150
1470
nor yet beynge out of the world, he can not be in peace, sure, and safe from the assaultes and temptacions of hys and oure mortall ennemye Satan.
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.
ccx av vbg av pp-f dt n1, pns31 vmb xx vbi p-acp n1, j, cc j p-acp dt n2 cc n2 pp-f png31 cc po12 j-jn n1 np1.
(22) objection (DIV2)
236
Image 150
1471
But I knowe howe the aduersaryes of the truth, perswade the people maliouslye to gyue no credite to such as preach, and teache the truth.
But I know how the Adversaries of the truth, persuade the people maliouslye to gyve no credit to such as preach, and teach the truth.
p-acp pns11 vvb c-crq dt ng1 pp-f dt n1, vvb dt n1 av-j pc-acp vvi dx n1 p-acp d c-acp vvb, cc vvi dt n1.
(22) objection (DIV2)
236
Image 150
1472
They saye we condemne the holy sacramente, and make it of no estimacion. But beliue not their slaunders and lyes, STARTPAGEcxli but heare or read our opinion, knowledge,
They say we condemn the holy sacrament, and make it of no estimation. But believe not their slanders and lies, STARTPAGEcxli but hear or read our opinion, knowledge,
pns32 vvb pns12 vvb dt j n1, cc vvi pn31 pp-f dx n1. p-acp vvi xx po32 n2 cc n2, np1 p-acp vvi cc vvi po12 n1, n1,
(22) objection (DIV2)
236
Image 150
1473
and godly estimacion we haue of the sacramēt, and then Iudge, and gyue sentence afterwarde.
and godly estimation we have of the sacrament, and then Judge, and gyve sentence afterward.
cc j n1 pns12 vhb pp-f dt n1, cc av n1, cc vvi n1 av.
(22) objection (DIV2)
236
Image 150
1474
And here receyue myne opinion as touchynge the forme and maner to celebrate and vse the Sacramentes.
And Here receive mine opinion as touching the Form and manner to celebrate and use the Sacraments.
cc av vvi po11 n1 c-acp vvg dt n1 cc n1 pc-acp vvi cc vvi dt n2.
(22) objection (DIV2)
236
Image 150
1475
¶ The fourme and maner howe to celebrate the sacramentes. IT were expediente to intreate this mater at length yf tyme would serue.
¶ The Form and manner how to celebrate the Sacraments. IT were expedient to entreat this mater At length if time would serve.
¶ dt n1 cc n1 c-crq pc-acp vvi dt n2. pn31 vbdr j pc-acp vvi d fw-la p-acp n1 cs n1 vmd vvi.
(23) part (DIV2)
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1476
But yet in fewe wordes I wyl say somwhat of the sacramente of the Lordes Supper and also of Baptisme. Baptisme consisteth in two partes.
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.
p-acp av p-acp d n2 pns11 vmb vvi av pp-f dt n1 pp-f dt ng1 n1 cc av pp-f n1. n1 vvz p-acp crd n2.
(23) part (DIV2)
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1477
In the worde and the elemente.
In the word and the element.
p-acp dt n1 cc dt n1.
(23) part (DIV2)
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1478
The worde is the preaching of the good & mercifull promyses of Gods goodnes, acceptyng vs into his fauour and grace for the merits of Christ.
The 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.
dt n1 vbz dt vvg pp-f dt j cc j vvz pp-f npg1 n1, vvg pno12 p-acp po31 n1 cc n1 p-acp dt n2 pp-f np1.
(23) part (DIV2)
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1479
The whyche promyses be brefely comprehended in these wordes. Math. xxviii. I baptyse the in the name of the father, and of the sonne, and of the holy gost.
The which promises be briefly comprehended in these words. Math. xxviii. I baptise thee in the name of the father, and of the son, and of the holy ghost.
av r-crq n2 vbb av-j vvn p-acp d n2. np1 crd. pns11 vvb pno32 p-acp dt n1 pp-f dt n1, cc pp-f dt n1, cc pp-f dt j n1.
(23) part (DIV2)
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1480
These woordes sheweth ye forme of Baptisme, and also that only men, reasonable creatures, shuld be baptised. Mat. xvi.
These words shows you Form of Baptism, and also that only men, reasonable creatures, should be baptised. Mathew xvi.
np1 n2 vvz pn22 n1 pp-f n1, cc av d j n2, j n2, vmd vbi j-vvn. np1 crd.
(23) part (DIV2)
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1481
So is condēned the gentilitie, and supersticion that hath bene vsed in the Christenyng of bels.
So is condemned the gentility, and Superstition that hath be used in the Christening of Bells.
np1 vbz vvn dt n1, cc n1 cst vhz vbn vvn p-acp dt n-vvg pp-f n2.
(23) part (DIV2)
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Image 151
1482
The matter and Elemente of thys sacrament, is pure water:
The matter and Element of this sacrament, is pure water:
dt n1 cc n1 pp-f d n1, vbz j n1:
(23) part (DIV2)
239
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1483
what so euer is added, Oyle, salte, Crosse, lyghtes, and suche other be the inuencions of men, STARTPAGEcxlii and better it were they were aboly•••ed, then kepte in the Churche.
what so ever is added, Oil, salt, Cross, lights, and such other be the Inventions of men, STARTPAGEcxlii and better it were they were aboly•••ed, then kept in the Church.
r-crq av av vbz vvn, n1, n1, n1, n2, cc d j-jn vbb dt n2 pp-f n2, np1 cc vvi pn31 vbdr pns32 vbdr vvn, av vvd p-acp dt n1.
(23) part (DIV2)
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1484
For they obscure the simplicitie, and perfectnes of Christ our sauioures institucion.
For they Obscure the simplicity, and perfectness of christ our sauioures Institution.
p-acp pns32 vvb dt n1, cc n1 pp-f np1 po12 n2 n1.
(23) part (DIV2)
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1485
I pray the kyngs maiestie and hys most honorable counsell to prepare a shyp as sone as maye be, to sende them home agayne to theyr mother church, the bosome, and breast of man.
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.
pns11 vvb dt ng1 n1 cc po31 av-ds j n1 pc-acp vvi dt n1 c-acp av c-acp vmb vbi, pc-acp vvi pno32 av-an av p-acp po32 n1 n1, dt n1, cc n1 pp-f n1.
(23) part (DIV2)
239
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1486
¶ The form how to celebrate the Lordes supper. HEre must be marked two persons: ye minister, and he that communicateth with the minister.
¶ The from how to celebrate the lords supper. Here must be marked two Persons: you minister, and he that Communicateth with the minister.
¶ dt n1 c-crq pc-acp vvi dt ng1 n1. av vmb vbi vvn crd n2: pn22 vvb, cc pns31 cst vvz p-acp dt n1.
(24) part (DIV2)
239
Image 151
1487
These muste come and assemble together as saynte Paule sayth.i. Corin. xi.
These must come and assemble together as faint Paul say i Corin. xi.
np1 vmb vvi cc vvi av p-acp n1 np1 vvz crd np1 crd.
(24) part (DIV2)
240
Image 151
1488
The dutye, and offyce of the minister.
The duty, and office of the minister.
dt n1, cc n1 pp-f dt n1.
(25) part (DIV2)
240
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1489
HE doeth best hys offyce, and is best instructed to minister y• sacramente, if he in the ministracion thereof go as nere as is possible to the fyrste institucion of Christe, and the Apostles.
HE doth best his office, and is best instructed to minister y• sacrament, if he in the ministration thereof go as never as is possible to the First Institution of Christ, and the Apostles.
pns31 vdz av-js po31 n1, cc vbz js vvn pc-acp vvi n1 n1, cs pns31 p-acp dt n1 av vvb c-acp av-j c-acp vbz j p-acp dt ord n1 pp-f np1, cc dt n2.
(25) part (DIV2)
241
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1490
For Christ was and is the wysdome of the father, and the Apostles had receiued the holy gost that broughte them into all truth:
For christ was and is the Wisdom of the father, and the Apostles had received the holy ghost that brought them into all truth:
p-acp np1 vbds cc vbz dt n1 pp-f dt n1, cc dt n2 vhd vvn dt j n1 cst vvn pno32 p-acp d n1:
(25) part (DIV2)
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Image 152
1491
therefore it must nedes folowe, their doyngs, & ministracion to be moste perfit, holy, and religious.
Therefore it must needs follow, their doings, & ministration to be most perfect, holy, and religious.
av pn31 vmb av vvi, po32 n2-vdg, cc n1 pc-acp vbi av-ds j, j, cc j.
(25) part (DIV2)
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Image 152
1492
¶ Howe the minister shoulde prepare hym selfe. INwardly & outwardly.
¶ How the minister should prepare him self. INwardly & outwardly.
¶ c-crq dt n1 vmd vvi pno31 n1. av-j cc av-j.
(26) part (DIV2)
241
Image 152
1493
The inward preparacion is if his minde STARTPAGEcxliii and soule be instructed & furnished wyth godlye doctryne,
The inward preparation is if his mind STARTPAGEcxliii and soul be instructed & furnished with godly Doctrine,
dt j n1 vbz cs po31 n1 np1 cc n1 vbb vvn cc vvn p-acp j n1,
(26) part (DIV2)
242
Image 152
1494
and a feruent spirit and zeale to teach hys audience, to stablysh them in the truth,
and a fervent Spirit and zeal to teach his audience, to stablish them in the truth,
cc dt j n1 cc n1 pc-acp vvi po31 n1, pc-acp vvi pno32 p-acp dt n1,
(26) part (DIV2)
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Image 152
1495
and to exhorte them to perpende and marke wel the merites and deseruynges of Christ.
and to exhort them to Perpend and mark well the merits and deservings of christ.
cc pc-acp vvi pno32 p-acp vvb cc vvi av dt n2 cc n2-vvg pp-f np1.
(26) part (DIV2)
242
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1496
The outward preparacion, the more simple it is the better it is, and the nerer vnto the institucion of Christ and his Apostles.
The outward preparation, the more simple it is the better it is, and the nearer unto the Institution of christ and his Apostles.
dt j n1, dt av-dc j pn31 vbz dt jc pn31 vbz, cc dt jc p-acp dt n1 pp-f np1 cc po31 n2.
(26) part (DIV2)
243
Image 152
1497
If he haue bred, wine, a table, and a fayre table cloth, let hym not be solicitous nor careful for the rest, seyng they be no thynges broughte in by Christe, but by Popes:
If he have bred, wine, a table, and a fair table cloth, let him not be solicitous nor careful for the rest, sing they be no things brought in by Christ, but by Popes:
cs pns31 vhb vvn, n1, dt n1, cc dt j n1 n1, vvb pno31 xx vbi j ccx j p-acp dt n1, vvb pns32 vbb dx n2 vvn p-acp p-acp np1, cc-acp p-acp n2:
(26) part (DIV2)
243
Image 152
1498
vnto whom if the kynges maiestye and hys honourable Counsaile (haue good cōscience) thei muste be restored agayne:
unto whom if the Kings majesty and his honourable Counsel (have good conscience) they must be restored again:
p-acp ro-crq cs dt ng1 n1 cc po31 j n1 (n1 j n1) pns32 vmb vbi vvn av:
(26) part (DIV2)
243
Image 152
1499
and greate shame it is for a noble kynge, Emperour or Magistrate, contrarye vnto Goddes word, to detayne and kepe frō the deuyl or hys minister, anye of theyr goodes or treasure,
and great shame it is for a noble King, Emperor or Magistrate, contrary unto Goddess word, to detain and keep from the Devil or his minister, any of their goods or treasure,
cc j n1 pn31 vbz p-acp dt j n1, n1 cc n1, j-jn p-acp npg1 n1, pc-acp vvi cc vvi p-acp dt n1 cc po31 n1, d pp-f po32 n2-j cc n1,
(26) part (DIV2)
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Image 153
1500
As the Candels, Uestiments, 〈 … 〉:
As the Candles, Vestments, 〈 … 〉:
c-acp dt n2, n2, 〈 … 〉:
(26) part (DIV2)
243
Image 153
1501
for if they be kept in the church as thynges indifferēt, at lēgth they wyl be mayntayned as thynges necessary.
for if they be kept in the Church as things indifferent, At length they will be maintained as things necessary.
c-acp cs pns32 vbb vvn p-acp dt n1 c-acp n2 j, p-acp n1 pns32 vmb vbi vvn p-acp n2 j.
(26) part (DIV2)
243
Image 153
1502
When the minister is 〈 ◊ 〉 wel prepared with sound 〈 ◊ 〉 Godlye doctryne, let hym 〈 ◊ 〉 hym self to the distru•••• of the bread and wyne:
When the minister is 〈 ◊ 〉 well prepared with found 〈 ◊ 〉 Godly Doctrine, let him 〈 ◊ 〉 him self to the distru•••• of the bred and wine:
c-crq dt n1 vbz 〈 sy 〉 av vvn p-acp n1 〈 sy 〉 j n1, vvb pno31 〈 sy 〉 pno31 n1 p-acp dt n1 pp-f dt n1 cc n1:
(26) part (DIV2)
243
Image 153
1503
〈 ◊ 〉 as he g•ueth the breade, 〈 ◊ 〉 hym breake it after the ••ample of Christ the shoulde •eue the bread,
〈 ◊ 〉 as he g•ueth the bread, 〈 ◊ 〉 him break it After the ••ample of christ the should •eue the bred,
〈 sy 〉 c-acp pns31 vvz dt n1, 〈 sy 〉 pno31 vvi pn31 p-acp dt n1 pp-f np1 av vmd vvi dt n1,
(26) part (DIV2)
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Image 153
1504
and not thrust 〈 ◊ 〉 into the receauers mouthe.
and not thrust 〈 ◊ 〉 into the Receivers Mouth.
cc xx vvn 〈 sy 〉 p-acp dt n2 n1.
(26) part (DIV2)
243
Image 153
1505
For the breaking of the bread STARTPAGEcxliiii hath a great misterie in it of y• passion of Christ, in the whych hys bodye was broken for vs,
For the breaking of the bred STARTPAGEcxliiii hath a great mystery in it of y• passion of christ, in the which his body was broken for us,
p-acp dt n-vvg pp-f dt n1 np1 vhz dt j n1 p-acp pn31 pp-f n1 n1 pp-f np1, p-acp dt r-crq po31 n1 vbds vvn p-acp pno12,
(26) part (DIV2)
243
Image 153
1506
and that is sygnyfyed in the breakyng of y• breade, which in no case shuld be admitted:
and that is signified in the breaking of y• bread, which in no case should be admitted:
cc d vbz vvn p-acp dt n-vvg pp-f n1 n1, r-crq p-acp dx n1 vmd vbi vvn:
(26) part (DIV2)
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Image 153
1507
therfore let the minister breake the round bread, for broken it serueth as a sacramente and not hole. Christ did breake ••. mat. x• vi. Mar. xiiii. Luc. x•ii. And saynt Paule •ayth:
Therefore let the minister break the round bred, for broken it serveth as a sacrament and not hold. christ did break ••. Mathew. x• vi. Mar. xiiii. Luke x•ii. And saint Paul •ayth:
av vvb dt n1 vvi dt j n1, c-acp vvn pn31 vvz p-acp dt n1 cc xx n1. np1 vdd vvi ••. n1. n1 fw-la. np1 crd. np1 fw-la. cc n1 np1 vvz:
(26) part (DIV2)
243
Image 153
1508
the breade that we break, is it not y• communion of Christes •odye? i. Cor. x.
the bread that we break, is it not y• communion of Christ's •odye? i. Cor. x.
dt n1 cst pns12 vvb, vbz pn31 xx n1 n1 pp-f npg1 n1? sy. np1 crd.
(26) part (DIV2)
243
Image 153
1509
Thus shuld the perfecciō of Christes institucion be had in honour, and the memorie of the dead left out,
Thus should the perfection of Christ's Institution be had in honour, and the memory of the dead left out,
av vmd dt n1 pp-f npg1 n1 vbb vhn p-acp n1, cc dt n1 pp-f dt j vvd av,
(26) part (DIV2)
243
Image 153
1510
and nothing done in this sacramēt, y• had not gods word to bear it.
and nothing done in this sacrament, y• had not God's word to bear it.
cc pix vdn p-acp d n1, n1 vhd xx n2 n1 pc-acp vvi pn31.
(26) part (DIV2)
243
Image 153
1511
But alas God is accompted a foole, for men can vse the sacrament more religiously, deuoutly, godly,
But alas God is accounted a fool, for men can use the sacrament more religiously, devoutly, godly,
p-acp uh np1 vbz vvn dt n1, c-acp n2 vmb vvi dt n1 av-dc av-j, av-j, j,
(26) part (DIV2)
243
Image 154
1512
and christianly, then Christ Gods sonne, as it appeareth:
and christianly, then christ God's son, as it appears:
cc av-jp, cs np1 npg1 n1, c-acp pn31 vvz:
(26) part (DIV2)
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Image 154
1513
for his fourme and maner is put oute, and mans deuyse, and wysdome is accepted for it.
for his Form and manner is put out, and men devise, and Wisdom is accepted for it.
p-acp po31 n1 cc n1 vbz vvn av, cc ng1 vvi, cc n1 vbz vvn p-acp pn31.
(26) part (DIV2)
243
Image 154
1514
The dewty and office of the people. THe dewti of the receauer resteth in thre partes. To saye:
The duty and office of the people. THe dewti of the receiver rests in Three parts. To say:
dt n1 cc n1 pp-f dt n1. dt n1 pp-f dt n1 vvz p-acp crd n2. p-acp vvi:
(27) part (DIV2)
243
Image 154
1515
what he shuld do before the receauyng of the Sacramente, what he shuld do in y• receauing of it,
what he should do before the receiving of the Sacrament, what he should do in y• receiving of it,
r-crq pns31 vmd vdi p-acp dt n-vvg pp-f dt n1, r-crq pns31 vmd vdi p-acp n1 vvg pp-f pn31,
(27) part (DIV2)
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Image 154
1516
& what after the receauyng of it.
& what After the receiving of it.
cc r-crq p-acp dt n-vvg pp-f pn31.
(27) part (DIV2)
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Image 154
1517
Before the receauing he shuld prepare and make ready hys mynde, as the commaundemēt of S. Paul is, i. Cor. xi. let the man proue and searche hymselfe, and so forthe.
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.
p-acp dt vvg pns31 vmd vvi cc vvi j po31 n1, c-acp dt n1 pp-f n1 np1 vbz, uh. np1 crd. vvb dt n1 vvb cc vvi px31, cc av av.
(27) part (DIV2)
244
Image 154
1518
And thys maye be doone twoo maner of STARTPAGEcxlv wayes. Fyrst towardes God, then towardes man.
And this may be done twoo manner of STARTPAGEcxlv ways. Fyrst towards God, then towards man.
cc d vmb vbi vdn crd n1 pp-f j n2. ord p-acp np1, av p-acp n1.
(27) part (DIV2)
244
Image 154
1519
Towardes God he shulde from the botome of hys heart, confesse his faults and sinnes, and acknowledge hys iust cōdemnacion:
Towards God he should from the bottom of his heart, confess his Faults and Sins, and acknowledge his just condemnation:
p-acp np1 pns31 vmd p-acp dt n1 pp-f po31 n1, vvb po31 n2 cc n2, cc vvi po31 j n1:
(27) part (DIV2)
245
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1520
then shuld he perswade him selfe by true and liuely fayth, that God would be mercyful vnto him for y• death of hys dere beloued sōn Iesus Christ, done in his body torne, and in hys blud shedde.
then should he persuade him self by true and lively faith, that God would be merciful unto him for y• death of his dear Beloved son Iesus christ, done in his body torn, and in his blood shed.
av vmd pns31 vvi pno31 n1 p-acp j cc j n1, cst np1 vmd vbi j p-acp pno31 p-acp n1 n1 pp-f po31 j-jn j-vvn n1 np1 np1, vdn p-acp po31 n1 vvn, cc p-acp po31 n1 vvi.
(27) part (DIV2)
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Image 154
1521
He shuld prepare hym selfe towardes his neighbour also.
He should prepare him self towards his neighbour also.
pns31 vmd vvi pno31 n1 p-acp po31 n1 av.
(27) part (DIV2)
246
Image 154
1522
Fyrst incase he hath hurt hys neyghbour in fame or goods, he shuld reconcile hym selfe agayne, wyth restitucion of thē both againe.
Fyrst incase he hath hurt his neighbour in fame or goods, he should reconcile him self again, with restitution of them both again.
ord n1 pns31 vhz vvn po31 n1 p-acp n1 cc n2-j, pns31 vmd vvi pno31 n1 av, p-acp n1 pp-f pno32 d av.
(27) part (DIV2)
246
Image 154
1523
He that thus prepareth hym self, doth eat worthelye the bodye of Christe, and he that doth not thus prepare him selfe, eateth nothing but the sacrament to his euerlastyng damnaciō.
He that thus Prepareth him self, does eat worthily the body of Christ, and he that does not thus prepare him self, Eateth nothing but the sacrament to his everlasting damnation.
pns31 cst av vvz pno31 n1, vdz vvi av-j dt n1 pp-f np1, cc pns31 cst vdz xx av vvi pno31 n1, vvz pix cc-acp dt n1 p-acp po31 j n1.
(27) part (DIV2)
246
Image 155
1524
I make no mencion here of auriculer cōfession, as though that were a thyng necessary to be done before or after the receauynge of the Sacrament.
I make no mention Here of Auricular Confessi, as though that were a thing necessary to be done before or After the receiving of the Sacrament.
pns11 vvb dx n1 av pp-f j n1, c-acp cs d vbdr dt n1 j pc-acp vbi vdn p-acp cc a-acp dt n-vvg pp-f dt n1.
(27) part (DIV2)
246
Image 155
1525
For thys confession is not of God, as theyr lawe doeth record. The glose vpō the decre of penaunce. Distinct.v. in penitencia.
For this Confessi is not of God, as their law doth record. The gloze upon the Decree of penance. Distinct v in penitencia.
p-acp d n1 vbz xx pp-f np1, c-acp po32 n1 vdz vvi. dt n1 p-acp dt n1 pp-f n1. j ord p-acp fw-it.
(27) part (DIV2)
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Image 155
1526
In the receauynge of thys sacrament, ther be thynges requyred both in the inward mā and also in the outward man.
In the receiving of this sacrament, there be things required both in the inward man and also in the outward man.
p-acp dt n-vvg pp-f d n1, pc-acp vbi n2 vvd d p-acp dt j n1 cc av p-acp dt j n1.
(27) part (DIV2)
248
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1527
The inwarde preparacion is when the man receauynge the bread and the wine, being subiectes STARTPAGEcxlvi and maters vnder the iudgement and censure of the senses, the mynde is eleuated and lyfte vp into heauen:
The inward preparation is when the man receiving the bred and the wine, being Subjects STARTPAGEcxlvi and maters under the judgement and censure of the Senses, the mind is elevated and lift up into heaven:
dt j n1 vbz c-crq dt n1 vvg dt n1 cc dt n1, vbg n2-jn np1 cc n2 p-acp dt n1 cc n1 pp-f dt n2, dt n1 vbz vvn cc vvn a-acp p-acp n1:
(27) part (DIV2)
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1528
perswadyng hym selfe by faythe, that as truly appertaineth vnto hym y• promyses and grace of God throughe the merites and death of Christ,
persuading him self by faith, that as truly appertaineth unto him y• promises and grace of God through the merits and death of christ,
vvg pno31 n1 p-acp n1, cst c-acp av-j vvz p-acp pno31 n1 vvz cc n1 pp-f np1 p-acp dt n2 cc n1 pp-f np1,
(27) part (DIV2)
248
Image 155
1529
as he sensibly, and outwardly receiueth the sacramente and wytnes of gods promyses.
as he sensibly, and outwardly receiveth the sacrament and witness of God's promises.
c-acp pns31 av-j, cc av-j vvz dt n1 cc vvb pp-f n2 n2.
(27) part (DIV2)
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1530
And doubt no more of an inward frendshyp, familiaritie, cōcord, peace, loue atonement, and fatherly petye and compassyon, throughe Christ by the meanes of faith,
And doubt no more of an inward friendship, familiarity, concord, peace, love atonement, and fatherly Petty and compassion, through christ by the means of faith,
cc vvb av-dx dc pp-f dt j n1, n1, n1, n1, n1 n1, cc j j cc n1, p-acp np1 p-acp dt n2 pp-f n1,
(27) part (DIV2)
248
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1531
then he douteth yt hys mouthe outwardly doth receaue y• signes & sacramēts of gods mercies.
then he doubteth that his Mouth outwardly does receive y• Signs & Sacraments of God's Mercies.
cs pns31 vvz pn31 po31 n1 av-j vdz vvi n1 n2 cc n2 pp-f n2 n2.
(27) part (DIV2)
248
Image 155
1532
To excitat in vs this faith and beleue in the merytes of Christ:
To excitat in us this faith and believe in the merits of christ:
p-acp fw-la p-acp pno12 d n1 cc vvi p-acp dt n2 pp-f np1:
(27) part (DIV2)
248
Image 156
1533
the bread is called the body, and the wyne hys blud, after ye maner and frase of the scripture.
the bred is called the body, and the wine his blood, After you manner and frase of the scripture.
dt n1 vbz vvn dt n1, cc dt n1 po31 n1, c-acp pn22 n1 cc n1 pp-f dt n1.
(27) part (DIV2)
248
Image 156
1534
The vtward behauour and gesture of the receauer, should want al kind of suspiciō, shew, or inclinacion of Idololatrye.
The vtward behaviour and gesture of the receiver, should want all kind of suspicion, show, or inclination of Idolatry.
dt j n1 cc n1 pp-f dt n1, vmd vvi d n1 pp-f n1, vvb, cc n1 pp-f n1.
(27) part (DIV2)
249
Image 156
1535
Wherfore seyng knelyng is a shew and external signe of honoryng, and worshipping, and heretofore hath greuous and damnable Idololatry ben cōmitted by the honoryng of the sacrament, I woulde wyshe it wer commaunded by the Magistrates, that y• communicatours,
Wherefore sing kneeling is a show and external Signen of honouring, and worshipping, and heretofore hath grievous and damnable Idolatry been committed by the honouring of the sacrament, I would wish it were commanded by the Magistrates, that y• communicatours,
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(27) part (DIV2)
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1536
and receauers shuld do it, standyng or syttynge. But syttyng in myne opinion were best, for many consideracions.
and Receivers should do it, standing or sitting. But sitting in mine opinion were best, for many considerations.
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(27) part (DIV2)
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1537
STARTPAGEcxlvii The Paschal lambe was eatē standynge, whyche sygnifyed Christ yet not to be come, that shuld geue rest, peace, & quietnes.
STARTPAGEcxlvii The Paschal lamb was eaten standing, which sygnifyed christ yet not to be come, that should give rest, peace, & quietness.
np1 dt np1 n1 vbds vvn vvg, r-crq vvn np1 av xx pc-acp vbi vvn, cst vmd vvi n1, n1, cc n1.
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1538
Christ wyth his Apostles vsed thys Sacramente at the fyrst, syttyng:
christ with his Apostles used this Sacrament At the fyrst, sitting:
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1539
Declaring that he was come that should quiet and put at rest both body and soule,
Declaring that he was come that should quiet and put At rest both body and soul,
vvg cst pns31 vbds vvn cst vmd vvi cc vvi p-acp n1 d n1 cc n1,
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1540
and that the fygure of the Passeouer frō thenceforth shuld be nomore necessary, nor that men shuld trauel nomore to Ierusalem once in the year, to seke and vse a sacramente of the Lambe to come, that shuld take awaye the synnes of the worlde.
and that the figure of the Passover from thenceforth should be No more necessary, nor that men should travel No more to Ierusalem once in the year, to seek and use a sacrament of the Lamb to come, that should take away the Sins of the world.
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1541
After the receauinge of it, there shoulde be thankes geuynge of all the churche, for y• benefites of Christes death.
After the receiving of it, there should be thanks giving of all the Church, for y• benefits of Christ's death.
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1542
Ther shoulde be prayer made vnto god, that thei might perseuer, and cōtinue in the grace of God receaued.
There should be prayer made unto god, that they might persever, and continue in the grace of God received.
a-acp vmd vbi n1 vvn p-acp n1, cst pns32 vmd vvi, cc vvi p-acp dt n1 pp-f np1 vvd.
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1543
They shuld helpe the poore wyth theyr almes. This forme me thinketh is most lyke vnto the fourme of Christe, and the Apostles.
They should help the poor with their alms. This Form me Thinketh is most like unto the Form of Christ, and the Apostles.
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1544
Howe farre the masse differeth from thys, al men know.
Howe Far the mass differeth from this, all men know.
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1545
I praye God the best may be taken, and the wurste lefte, throughe oute all the worlde.
I pray God the best may be taken, and the wurste left, through out all the world.
pns11 vvb np1 dt js vmb vbi vvn, cc dt js vvn, p-acp av d dt n1.
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1546
And al such as be yet infyrme by reason of longe custome, and lacke of knowledge, lette them praye God,
And all such as be yet infyrme by reason of long custom, and lack of knowledge, let them pray God,
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(27) part (DIV2)
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1547
and searche the scriptures, wythoute affeccion.
and search the Scriptures, without affection.
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251
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1548
Suche as be peruerse and obstinate, and wyll admyt no reason, for them the ire and dyspleasure of God is readye STARTPAGEcxlviii and prest to punish them whē he seeth tyme.
Suche as be perverse and obstinate, and will admit no reason, for them the ire and displeasure of God is ready STARTPAGEcxlviii and pressed to Punish them when he sees time.
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(27) part (DIV2)
251
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1549
As it is to be sene by the Corinthes.i. Cor. xi. that for the abuse of ye supper, manye of them fell sycke, and into dyseases.
As it is to be seen by the Corinthians i Cor. xi. that for the abuse of you supper, many of them fell sick, and into diseases.
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1550
So wyl he do wyth vs, if we neglecte hys moste perfecte, and Godlye institucion.
So will he do with us, if we neglect's his most perfect, and Godly Institution.
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(27) part (DIV2)
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1551
Let vs repente therefore wyth the Niniuites from our foremer synnes, and beleue the remyssyon of theym for Goddes mercye in the deseruynges of Christe.
Let us Repent Therefore with the Niniuites from our foremer Sins, and believe the remission of them for Goddess mercy in the deservings of Christ.
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1552
Farther lette vs submytte oure selues, all oure wysedome, and learnynge vnto hys woorde:
Farther let us submit our selves, all our Wisdom, and learning unto his word:
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(27) part (DIV2)
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1553
and thynke that Christe and hys Apostles haue instituted and vsed, it canne in no wayes be bettered by vs.
and think that Christ and his Apostles have instituted and used, it can in no ways be bettered by us
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1554
And you my gracious Lord & king restore the right vse of the supper of the Lord,
And you my gracious Lord & King restore the right use of the supper of the Lord,
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(27) part (DIV2)
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1555
as Iosias dyd the ryghte vse of the Paschal Lambe.iiii. Reg. xxiii. ii. Para. xxxv. after the worde of God.
as Iosias did the right use of the Paschal Lamb iiii Reg. xxiii. ii. Para. xxxv. After the word of God.
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1556
The text now foloweth of the fast of the Niniuites.
The text now Followeth of the fast of the Niniuites.
dt n1 av vvz pp-f dt n1 pp-f dt fw-la.
(27) part (DIV2)
253
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1557
Of fastynge. There was a fastyng proclaymed, and weryng of sackecloth, from the greatest to the smallest.
Of fasting. There was a fasting proclaimed, and wearing of Sackcloth, from the greatest to the Smallest.
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(28) part (DIV2)
253
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1558
Here be twoo thynges to be noted in the frutes, and signes of penitence.
Here be twoo things to be noted in the fruits, and Signs of penitence.
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1559
Fyrst concerning the fast, and vilenes of the apparell, The seconde howe they fasted from the greatest to the smallest.
Fyrst Concerning the fast, and vileness of the apparel, The seconde how they fasted from the greatest to the Smallest.
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(28) part (DIV2)
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1560
STARTPAGEcxlix ¶ Of fastynge and sacke cloth.
STARTPAGEcxlix ¶ Of fasting and sack cloth.
fw-la ¶ pp-f vvg cc n1 n1.
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1561
THe hypocrites of the world when they hear of this fasting & puttyng on of sackecloth, damne strayghtwayes the doctryne of faythe,
THe Hypocrites of the world when they hear of this fasting & putting on of Sackcloth, damn straightways the Doctrine of faith,
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(29) part (DIV2)
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1562
and teache that God saueth not onelye for Christes sake whych only fayth apprehēdeth:
and teach that God Saveth not only for Christ's sake which only faith apprehendeth:
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(29) part (DIV2)
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1563
as though faith could not only apprehend the mercy of god, and yet haue fastynge anexed with her.
as though faith could not only apprehend the mercy of god, and yet have fasting adnexed with her.
c-acp cs n1 vmd xx av-j vvi dt n1 pp-f n1, cc av vhi j-vvg vvn p-acp pno31.
(29) part (DIV2)
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1564
But this present text confoundeth thys errour: for it sayeth the Niniuites fyrst beleued the Lord, and then fasted.
But this present text confoundeth this error: for it Saith the Niniuites fyrst believed the Lord, and then fasted.
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1565
But lest we shuld here erre, I wyl speake a lytle of fastinge, that we maye loue rather to faste well,
But lest we should Here err, I will speak a little of fasting, that we may love rather to fast well,
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(29) part (DIV2)
256
Image 158
1566
then obstinately to defend a false fast.
then obstinately to defend a false fast.
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(29) part (DIV2)
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1567
¶ What is fasting.
¶ What is fasting.
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(30) part (DIV2)
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1568
FAstynge is a moderat vse and takynge of meate and drynke, lest the fleshe shoulde by aboundaunce and to muche of it, rebel and ouercome the spirite.
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.
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1569
And thys fast eyther it is continually, or at certayne tymes vsed.
And this fast either it is continually, or At certain times used.
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1570
Continuallye, when as a Christiane man moderatelye fedeth hys bodye wyth thankes geuyng, for necessary nutriment,
Continually, when as a Christian man moderately feedeth his body with thanks giving, for necessary nutriment,
av-j, c-crq c-acp dt njp n1 av-j vvz po31 n1 p-acp n2 vvg, c-acp j n1,
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258
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1571
and not for to aboūde or surfet. Thys fastynge, and abstinēce, the scripture calleth sobrietie.i. Petri. v. The faste done at certayne tymes, is also eyther pryuate, or publycke.
and not for to abound or surfeit. This fasting, and abstinence, the scripture calls sobriety i Petri. v. The fast done At certain times, is also either private, or Public.
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1572
Priuate when any man consideryng and waiynge STARTPAGEcl hys owne infyrmyties, bindeth hym selfe frō meates,
Private when any man considering and waiynge STARTPAGEcl his own infyrmyties, binds him self from Meats,
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1573
and drynkes, to tame and ouercome the vehemente, and lasciuious inclinacions thereof, to the obedyence and rule of the spirite.i. Corin. vii. A publycke fast is, when for a publycke and commune calamitie, trouble, or aduersytie, the Magistrates commaunde a solemne and publycke abstynence and fast.
and drinks, to tame and overcome the vehement, and lascivious inclinations thereof, to the Obedience and Rule of the Spirit i Corin. vii. A Public fast is, when for a Public and commune calamity, trouble, or aduersytie, the Magistrates command a solemn and Public abstinence and fast.
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1574
But in bothe these fastes there muste be vsed a circumspecte and godlye dylygence, least in the abuse of fastynge we offende and prouoke the Ire and dyspleasure of God the more agaynste vs:
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:
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1575
we may offende, fyrste yf wee faste for anye other purpose then to kepe the bodye in subiection to the spirite.
we may offend, First if we fast for any other purpose then to keep the body in subjection to the Spirit.
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1576
Therefore it is to be taken hede of, we faste not for merite or for custome.
Therefore it is to be taken heed of, we fast not for merit or for custom.
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1577
The seconde is, we offende if we faste in the honour of any creature.
The seconde is, we offend if we fast in the honour of any creature.
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1578
The thyrde, if for one fastynge daye we make thre gloto• festes, as the fashion is for the moost parte.
The Third, if for one fasting day we make Three gloto• feasts, as the fashion is for the most part.
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1579
I woulde wyshe therefore that the true fast & abstinence wet brought in agayne, and then the lorde would be pleased I dout not.
I would wish Therefore that the true fast & abstinence wet brought in again, and then the lord would be pleased I doubt not.
pns11 vmd vvi av cst dt j n1 cc n1 j vvn p-acp av, cc av dt n1 vmd vbi vvn pns11 vvb xx.
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1580
That they amende from the greatest to ye smallest we learne two thynges.
That they amend from the greatest to the Smallest we Learn two things.
cst pns32 vvi p-acp dt js p-acp dt js pns12 vvb crd n2.
(30) part (DIV2)
263
Image 160
1581
Fyrste of what greate effycacye the sermon of Ionas was, that pleased all people both greate and smalle.
First of what great efficacy the sermon of Ionas was, that pleased all people both great and small.
ord pp-f q-crq j n1 dt n1 pp-f np1 vbds, cst vvd d n1 d j cc j.
(30) part (DIV2)
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1582
The lyke hath not bene seene.
The like hath not be seen.
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1583
STARTPAGEcli For it is easier for a Cooke to please an hundreth mouthes, wyth one mete,
STARTPAGEcli For it is Easier for a Cook to please an Hundredth mouths, with one meet,
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1584
then a preacher to order one sermon or oracion to please ten heades.
then a preacher to order one sermon or oration to please ten Heads.
cs dt n1 pc-acp vvi crd n1 cc n1 pc-acp vvi crd n2.
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1585
It were well in our tyme if at euery sermon were one of the magistrates and of the people conuerted:
It were well in our time if At every sermon were one of the Magistrates and of the people converted:
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1586
and at ten Sermones one Byshop and one prieste. The second, the faciliti and promptnes of these Niniuites to beleue and amend their religion,
and At ten Sermons one Bishop and one priest. The second, the faciliti and promptness of these Niniuites to believe and amend their Religion,
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1587
and cōuersaciō, doth condemne the vngodlye obstinacye and frowardnes of such, as detract and prolong their amendemēt,
and Conversation, does condemn the ungodly obstinacy and forwardness of such, as detract and prolong their amendment,
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1588
and saye they wyl belyue when the kynge commeth to age. Thus the deuil geueth thē one occasion or other to defer their belefe.
and say they will believe when the King comes to age. Thus the Devil Giveth them one occasion or other to defer their belief.
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1589
If the kings magesty, and hys Nobles shoulde hate the trueth, they woulde saye:
If the Kings Majesty, and his Nobles should hate the truth, they would say:
cs dt ng1 n1, cc po31 n2-j vmd vvi dt n1, pns32 vmd vvi:
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1590
howe can we beleue the doctryne, yt our learned, and wyse Magystrates detesteth? If the kynges maiestye and hys nobles loue and fauoure the best part, thei excuse thēselues vpō the tender & younge age of the kynge:
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:
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1591
as thoughe hys Magesties yonge age or olde age coulde make any religion of God true or false:
as though his Majesties young age or old age could make any Religion of God true or false:
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1592
when in deede all ages and powers be or oughte to be subiecte vnto the religion,
when in deed all ages and Powers be or ought to be Subject unto the Religion,
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(30) part (DIV2)
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1593
and law made allredye, and geuen to be obserued of and by all menne, of what sort condiciō,
and law made already, and given to be observed of and by all men, of what sort condition,
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1594
or state so euer they be of.
or state so ever they be of.
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1595
Thys thynge came STARTPAGEclii to the Kynge of Niniue, who arose frome his seate, doyng of his apparell, clothed hym selfe in sacke cloth.
This thing Come STARTPAGEclii to the King of Nineveh, who arose from his seat, doing of his apparel, clothed him self in sack cloth.
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1596
It is not wythoute a synguler councell of the holye goste that thys kynge is mencionated of so copiously.
It is not without a singular council of the holy ghost that this King is mencionated of so copiously.
pn31 vbz xx p-acp dt j n1 pp-f dt j n1 cst d n1 vbz j pp-f av av-j.
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265
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1597
Nether that hys behauoure and doynges after hys conuercion, is so diligentlye manyfested. Fyrste the Texte setteth forth the manner of hys conuersion, and sayeth:
Neither that his behauoure and doings After his conuercion, is so diligently manifested. First the Text sets forth the manner of his conversion, and Saith:
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Image 161
1598
he returned vnto God vpon the fame and rumoure of Ionas preachynge.
he returned unto God upon the fame and rumour of Ionas preaching.
pns31 vvd p-acp np1 p-acp dt n1 cc n1 pp-f np1 vvg.
(30) part (DIV2)
267
Image 161
1599
Wherefore we learne how much the truth is wurthye to be estemed, seyng that a kynge vpon the brute thereof made by hys people, embrased,
Wherefore we Learn how much the truth is wurthye to be esteemed, sing that a King upon the brutus thereof made by his people, embraced,
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(30) part (DIV2)
268
Image 162
1600
and resisted not (as now we se many tymes done by the greatest part of the world.) Euē so did Iosias:
and resisted not (as now we see many times done by the greatest part of the world.) Even so did Iosias:
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(30) part (DIV2)
268
Image 162
1601
as soone as he beynge yet but a chylde, hearde of the true boke of God, embraced it.iiii. Reg. xxii.
as soon as he being yet but a child, heard of the true book of God, embraced it iiii Reg. xxii.
c-acp av c-acp pns31 vbg av p-acp dt n1, vvn pp-f dt j n1 pp-f np1, vvd pn31 crd np1 crd.
(30) part (DIV2)
268
Image 162
1602
So dyd Dauid and Iosaphat heare & graunt to the admonicions of ye Prophetes.
So did David and Iosaphat hear & grant to the admonitions of the prophets.
av vdd np1 cc np1 vvi cc vvi p-acp dt n2 pp-f dt n2.
(30) part (DIV2)
268
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1603
All kynges therefore and magistrates shuld harken vnto the truthe, and learne it them selues oute of the lawe Deut. xvii.
All Kings Therefore and Magistrates should harken unto the truth, and Learn it them selves out of the law Deuteronomy xvii.
av-d n2 av cc n2 vmd vvi p-acp dt n1, cc vvi pn31 pno32 n2 av pp-f dt n1 np1 crd.
(30) part (DIV2)
268
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1604
But thys studye and knowledge of gods lawe in Princes and kynges, the Byshops, Priestes, and other do let:
But this study and knowledge of God's law in Princes and Kings, the Bishops, Priests, and other do let:
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(30) part (DIV2)
268
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1605
bearyng them in hande STARTPAGEcliii that it appertayneth nothinge to theyr office to study and labour in the worde of God,
bearing them in hand STARTPAGEcliii that it appertaineth nothing to their office to study and labour in the word of God,
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(30) part (DIV2)
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1606
but the iudgement and study therof to be committed vnto them:
but the judgement and study thereof to be committed unto them:
cc-acp dt n1 cc n1 av pc-acp vbi vvn p-acp pno32:
(30) part (DIV2)
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1607
and so by y• same meanes they perswade & cause prynces many times to persecute the truth and veritie by ignoraunce,
and so by y• same means they persuade & cause Princes many times to persecute the truth and verity by ignorance,
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(30) part (DIV2)
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Image 162
1608
as the kynges of Israel dyd that burned the wrytynges of the Prophetes.
as the Kings of Israel did that burned the writings of the prophets.
c-acp dt n2 pp-f np1 vdd cst vvd dt n2 pp-f dt n2.
(30) part (DIV2)
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1609
But most gracious kyng, and ye my lordes of hys most honorable coūcel, Ye haue not only heard the rumour & fame of Gods word,
But most gracious King, and you my Lords of his most honourable council, You have not only herd the rumour & fame of God's word,
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(30) part (DIV2)
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1610
but wyth your owne eares haue heard youre selfe the truth, and ye do credit, and beleue the same:
but with your own ears have herd your self the truth, and you do credit, and believe the same:
cc-acp p-acp po22 d n2 vhb vvn po22 n1 dt n1, cc pn22 vdb vvi, cc vvi dt d:
(30) part (DIV2)
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1611
therefore in al thynges expresse and declare it in facte.
Therefore in all things express and declare it in fact.
av p-acp d n2 vvi cc vvi pn31 p-acp n1.
(30) part (DIV2)
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1612
And most gracious kynge take ye hede that the vertues ye learn and be brought vp in in youth, ye practyse & exercise them in age.
And most gracious King take you heed that the Virtues you Learn and be brought up in in youth, you practise & exercise them in age.
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(30) part (DIV2)
270
Image 163
1613
And incase your Magesty wil so do, beware of one thing: y• poison of flaterie.
And incase your Majesty will so do, beware of one thing: y• poison of flattery.
cc n1 po22 n1 vmb av vdi, vvb pp-f crd n1: n1 n1 pp-f n1.
(30) part (DIV2)
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Image 163
1614
The whyche youre Magestye may vse as a good medycine, and not a poisō if ye take hede of it.
The which your Majesty may use as a good medicine, and not a poison if you take heed of it.
dt r-crq po22 n1 vmb vvi p-acp dt j n1, cc xx dt n1 cs pn22 vvb n1 pp-f pn31.
(30) part (DIV2)
270
Image 163
1615
Yt wyl be poison, yf your grace thynk your selfe to be at al times, as flaterers wyl bear youre hyghnes in hand to be.
It will be poison, if your grace think your self to be At all times, as Flatterers will bear your highness in hand to be.
pn31 vmb vbi n1, cs po22 n1 vvb po22 n1 pc-acp vbi p-acp d n2, c-acp n2 vmb vvi po22 n1 p-acp n1 pc-acp vbi.
(30) part (DIV2)
270
Image 163
1616
It shall be a medicine, yf your Magestye studye to be the same in dede, that flaterie commendeth.
It shall be a medicine, if your Majesty study to be the same in deed, that flattery commends.
pn31 vmb vbi dt n1, cs po22 n1 n1 pc-acp vbi dt d p-acp n1, cst n1 vvz.
(30) part (DIV2)
270
Image 163
1617
Youre Magestye may see an Example hereof in kynge Iehoas, that in hys youthe fauoured,
Your Majesty may see an Exampl hereof in King Jehoash, that in his youth favoured,
po22 n1 vmb vvi dt n1 av p-acp n1 np1, cst p-acp po31 n1 vvn,
(30) part (DIV2)
271
Image 163
1618
and sette forthe the STARTPAGEcliiii truthe, but in hys elder dayes he fell from it, by the meanes of flatteroures that deceaued hym.
and Set forth the STARTPAGEcliiii truth, but in his elder days he fell from it, by the means of flatteroures that deceived him.
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(30) part (DIV2)
271
Image 163
1619
But youre Magestye shall do best to folowe thys Godly Kynge of the Niniuites, and embrace contynually the word of the lyuynge God.
But your Majesty shall do best to follow this Godly King of the Niniuites, and embrace continually the word of the living God.
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(30) part (DIV2)
272
Image 163
1620
And thus shal youre grace be the better able to doo, incase youre highnes woulde haue before you euerye Sundaye one sermon, whych shoulde brynge muche knowledge & grace into youre hyghnes courte.
And thus shall your grace be the better able to do, incase your highness would have before you every Sunday one sermon, which should bring much knowledge & grace into your highness court.
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(30) part (DIV2)
272
Image 163
1621
Nowe foloweth the fruite of thys Godly kynges penitence. Fyrste he ryseth from his seate, and putteth on sackclothe.
Now Followeth the fruit of this Godly Kings penitence. First he Riseth from his seat, and putteth on Sackcloth.
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(30) part (DIV2)
273
Image 163
1622
Of thys we learne that infayth and true repentaunce, is no diuersitie betwene the king and a meane subiect.
Of this we Learn that infayth and true Repentance, is no diversity between the King and a mean Subject.
pp-f d pns12 vvb cst uh cc j n1, vbz dx n1 p-acp dt n1 cc dt j n-jn.
(30) part (DIV2)
274
Image 164
1623
And thus shall it be at ye later iudgemēt.
And thus shall it be At the later judgement.
cc av vmb pn31 vbi p-acp dt jc n1.
(30) part (DIV2)
274
Image 164
1624
The rych, the poore, the kyng, the subiect, y• bishop, ye prieste, al shal apere naked before the trone of Christe:
The rich, the poor, the King, the Subject, y• bishop, you priest, all shall apere naked before the throne of Christ:
dt j, dt j, dt n1, dt n-jn, n1 n1, pn22 n1, d vmb fw-la j p-acp dt n1 pp-f np1:
(30) part (DIV2)
274
Image 164
1625
and be holpe nothyng there by anye tytle or name of glory. Here the honor and ryches haue theyr estimacion and glorye.
and be help nothing there by any title or name of glory. Here the honour and riches have their estimation and glory.
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(30) part (DIV2)
274
Image 164
1626
Let all men therfore looke to amend theyr fayth and lyuyng, here in thys worlde.
Let all men Therefore look to amend their faith and living, Here in this world.
vvb d n2 av vvb pc-acp vvi po32 n1 cc n-vvg, av p-acp d n1.
(30) part (DIV2)
274
Image 164
1627
As for this external doing on of sackeclothe, it was the maner at that tyme so to doo,
As for this external doing on of sackeclothe, it was the manner At that time so to do,
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(30) part (DIV2)
275
Image 164
1628
and declared theyr repentaūce and amendemente: And so I woulde it were nowe. He that STARTPAGEclv offendeth in apparel, he wolde remoue the pryde thereof and goo soberlye:
and declared their Repentance and amendment: And so I would it were now. He that STARTPAGEclv offends in apparel, he would remove the pride thereof and goo soberly:
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(30) part (DIV2)
275
Image 164
1629
he that in meate, would vse more sobryetie, Yet noman shuld thyncke any holines to be in the external vestiment,
he that in meat, would use more sobryetie, Yet Roman should think any holiness to be in the external vestiment,
pns31 cst p-acp n1, vmd vvi dc n1, av n1 vmd vvi d n1 pc-acp vbi p-acp dt j n1,
(30) part (DIV2)
275
Image 164
1630
nor yet any hurt or dānacion in the meate: but the abuse of both, displeaseth God.
nor yet any hurt or damnation in the meat: but the abuse of both, displeaseth God.
ccx av d n1 cc n1 p-acp dt n1: cc-acp dt n1 pp-f d, vvz np1.
(30) part (DIV2)
275
Image 164
1631
As for the vestimentes of the priest in ye ministerie, I wolde wyshe the Magistrate to remoue thē,
As for the Vestments of the priest in you Ministry, I would wish the Magistrate to remove them,
p-acp p-acp dt n2 pp-f dt n1 p-acp pn22 n1, pns11 vmd vvi dt n1 pc-acp vvi pno32,
(30) part (DIV2)
275
Image 164
1632
for they either shew, or not shewe vertue. If they shewe not, they vse theym in vayne:
for they either show, or not show virtue. If they show not, they use them in vain:
c-acp pns32 d vvi, cc xx vvi n1. cs pns32 vvb xx, pns32 vvb pno32 p-acp j:
(30) part (DIV2)
275
Image 164
1633
If they do declare and shew vertue, eyther the vertue is wyth them in deede; or absent.
If they do declare and show virtue, either the virtue is with them in deed; or absent.
cs pns32 vdb vvi cc vvi n1, d dt n1 vbz p-acp pno32 p-acp n1; cc j.
(30) part (DIV2)
275
Image 164
1634
If he that weareth them haue the vertue, why sheweth it he to the world? If he haue not the vertue,
If he that weareth them have the virtue, why shows it he to the world? If he have not the virtue,
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(30) part (DIV2)
275
Image 164
1635
then is he an hypocrite, whom God hateth.
then is he an hypocrite, whom God hates.
av vbz pns31 dt n1, ro-crq np1 vvz.
(30) part (DIV2)
275
Image 165
1636
¶ The other frute of penaūce of the kynge wyth hys counsell, beyng conuerted to God.
¶ The other fruit of penance of the King with his counsel, being converted to God.
¶ dt j-jn n1 pp-f n1 pp-f dt n1 p-acp po31 n1, vbg vvn p-acp np1.
(31) part (DIV2)
275
Image 165
1637
THere was as the texte sayeth, a proclamacion made throughe al the Citye of Niniue, by the cōmaundement of the kyng and hys councell.
THere was as the text Saith, a proclamation made through all the city of Nineveh, by the Commandment of the King and his council.
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(31) part (DIV2)
276
Image 165
1638
In thys proclamacyon fyrste muste be marked who be the authours of thys proclamacion. Then, what is cōtayned in the proclamacion.
In this proclamation First must be marked who be the Authors of this proclamation. Then, what is contained in the proclamation.
p-acp d n1 ord vmb vbi vvn q-crq vbb dt n2 pp-f d n1. av, q-crq vbz vvn p-acp dt n1.
(31) part (DIV2)
277
Image 165
1639
The persons be the kyng, and the Nobles of hys realme.
The Persons be the King, and the Nobles of his realm.
dt n2 vbb dt n1, cc dt n2-j pp-f po31 n1.
(31) part (DIV2)
277
Image 165
1640
In these persons fyrst, note that it is the Kynges offyces, and the Peeres of the realme, to pourge theyr cōmune wealth from false relygyon, by Publycke, STARTPAGEclvi and open proclamacions.
In these Persons fyrst, note that it is the Kings Offices, and the Peers of the realm, to purge their commune wealth from false Religion, by Public, STARTPAGEclvi and open Proclamations.
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(31) part (DIV2)
277
Image 165
1641
So dyd Nabuchadnezer, Darius, and Cirus, kynges of moste notable fame: therefore Christe calleth the Princes, the Nurces of the church.
So did Nebuchadnezzar, Darius, and Cyrus, Kings of most notable fame: Therefore Christ calls the Princes, the Nurses of the Church.
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(31) part (DIV2)
278
Image 165
1642
And so I doubte not most Gracious kynge, but youre hyghnes wyll accordynge to your tytle & style, pourge thys Churche of Englande to the puritie and synceritie of gods woorde.
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.
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(31) part (DIV2)
279
Image 165
1643
Farther we learne howe that the Prynces and councellours of a realme, shoulde helpe foorth the Godlye purposes and statutes made for the glorye of God wythin a Realme.
Farther we Learn how that the Princes and counsellors of a realm, should help forth the Godly Purposes and statutes made for the glory of God within a Realm.
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(31) part (DIV2)
280
Image 165
1644
So was this kinges Godlye purpose holpe by hys councel, so Dauid, so Iosias.
So was this Kings Godly purpose help by his council, so David, so Iosias.
av vbds d ng1 j n1 vvd p-acp po31 n1, av np1, av np1.
(31) part (DIV2)
281
Image 166
1645
In that the kynge and hys nobles do confyrme the doynges of hys people, we learne that Godlye magistrates shuld not let,
In that the King and his Nobles do confirm the doings of his people, we Learn that Godly Magistrates should not let,
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(31) part (DIV2)
281
Image 166
1646
but further and confyrme al godly purposes and vertuous study of theyr people, when they study amendement of false relygion:
but further and confirm all godly Purposes and virtuous study of their people, when they study amendment of false Religion:
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(31) part (DIV2)
281
Image 166
1647
so did Iosaphat, Ezechias, and Iosias.
so did Iosaphat, Hezekiah, and Iosias.
av vdd np1, np1, cc np1.
(31) part (DIV2)
281
Image 166
1648
¶ The sūme of the proclamacion.
¶ The sum of the proclamation.
¶ dt n1 pp-f dt n1.
(32) part (DIV2)
281
Image 166
1649
IT containeth the true and ryghte forme of repentaūce that pleaseth God, whyche is contayned in foure partes.
IT Containeth the true and right Form of Repentance that Pleases God, which is contained in foure parts.
pn31 vvz dt j cc j-jn n1 pp-f n1 cst vvz np1, r-crq vbz vvn p-acp crd n2.
(32) part (DIV2)
282
Image 166
1650
Fyrst in outwarde sygnes of heuynes. Then in callynge STARTPAGEclvii vpon the Lorde. Thirdlye in leauing the wicked and accustomed yuel life.
Fyrst in outward Signs of heaviness. Then in calling STARTPAGEclvii upon the Lord. Thirdly in leaving the wicked and accustomed evil life.
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(32) part (DIV2)
283
Image 166
1651
Forthly in the trust and confydence of Gods mercy. Of these partes we wil speake somwhat by order.
Forthly in the trust and confidence of God's mercy. Of these parts we will speak somewhat by order.
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(32) part (DIV2)
283
Image 166
1652
¶ Of the external sygnes of a penitent harte. TWo notes of penaūce are here described:
¶ Of the external Signs of a penitent heart. TWo notes of penance Are Here described:
¶ pp-f dt j n2 pp-f dt j-jn n1. crd n2 pp-f n1 vbr av vvn:
(33) part (DIV2)
283
Image 166
1653
the one abstynence from meate, the other sorditie and vylenes of apparell: for after such sort, as naturall men say, contraries are cured by cōtraries.
the one abstinence from meat, the other sorditie and vylenes of apparel: for After such sort, as natural men say, contraries Are cured by contraries.
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(33) part (DIV2)
284
Image 166
1654
He that is geuen to hys bodye, cannot please God by penitence, excepte he come to a sobernes:
He that is given to his body, cannot please God by penitence, except he come to a soberness:
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(33) part (DIV2)
284
Image 166
1655
Neyther the proude and arrogant appareled, except he remoue the excesse and abuse thereof.
Neither the proud and arrogant appareled, except he remove the excess and abuse thereof.
dx dt j cc j vvn, c-acp pns31 vvb dt n1 cc n1 av.
(33) part (DIV2)
284
Image 166
1656
I would, and exhort therfore as manye as dooe excede and offend in these two, to returne to penytence wyth the kynge and people of Niniue:
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 Nineveh:
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(33) part (DIV2)
285
Image 167
1657
if they woulde so dooe, they shoulde not onely fynde grace at Gods hande, but also more healthe and sobernes of body, more ryches in the cofer, more plentye in the Realme, more grace, wytte, and sobernes in theyr housholde.
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.
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(33) part (DIV2)
285
Image 167
1658
That the beastes be tyed vp also from their meate, it declareth that the king and people had to much a delite in wāton and ouer much gainesse of theyr beastes, whyche beynge kept oute of theyr accustomed pryde, shoulde not alure them STARTPAGEclviii from theyr penitence,
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 gainesse of their beasts, which being kept out of their accustomed pride, should not allure them STARTPAGEclviii from their penitence,
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(33) part (DIV2)
286
Image 167
1659
nor geue them occasyon to returne agayne to the former euyll.
nor give them occasion to return again to the former evil.
ccx vvi pno32 n1 pc-acp vvi av p-acp dt j n-jn.
(33) part (DIV2)
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Farther it pleaseth so the Lorde to punysh y• thing that allureth mannes frayle nature to synne,
Farther it Pleases so the Lord to Punish y• thing that Allureth Man's frail nature to sin,
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because the syn of manne shoulde the better be knowen:
Because the sin of man should the better be known:
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as wee see, by the kyllynge of the leuiticall beastes that neuer offended, God woulde preache vnto manne that hys synne deserued none other thē presēt & sodain death:
as we see, by the killing of the levitical beasts that never offended, God would preach unto man that his sin deserved none other them present & sudden death:
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so dyd the Lorde punyshe and curse the earthe that Adam & hys posteritie myght know it was not a lyghte thynge the transgression of Goddes commaundemente, Genes. iii. so do all creatures weepe and mourne vntyll the tyme of the reuelacion of the chyldren of of God. Roma. viii.
so did the Lord Punish and curse the earth that Adam & his posterity might know it was not a Light thing the Transgression of Goddess Commandment, Genesis. iii. so do all creatures weep and mourn until the time of the Revelation of the children of of God. Roma. viii.
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And thus peryshed he the beastes wyth man in the fludde. Gene. viii.
And thus perished he the beasts with man in the flood. Gene. viii.
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¶ The seconde sygne.
¶ The seconde Signen.
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LEst men shuld thynke that the abstinence frō meates, or the castinge of of gay apparel for certaine dayes, should deserue and meryt thys fauoure and mercye of God, it standeth in the proclamacion, that they called cōtinually vpon the Lord. That is to say:
LEst men should think that the abstinence from Meats, or the casting of of gay apparel for certain days, should deserve and meryt this favour and mercy of God, it Stands in the proclamation, that they called continually upon the Lord. That is to say:
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they asked feruentlye and contynuallye healpe and fauoure of God.
they asked fervently and continually help and favour of God.
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Note in the conuersion of thys Kynge, how that he comcommaundeth STARTPAGEclix not now to call vpon straunge goddes,
Note in the conversion of this King, how that he comcommaundeth STARTPAGEclix not now to call upon strange God's,
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but vpon on true and liuing god, Euen so shoulde we do in the dayes of oure trouble, accordynge to the commaundemēt of God and the example of al the Patriarckes, Prophetes, and the Apostles.
but 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 Exampl of all the Patriarchs, prophets, and the Apostles.
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But this is to be noted that the texte sayeth, they shoulde call strongly vpon the Lorde:
But this is to be noted that the text Saith, they should call strongly upon the Lord:
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that is to say wyth a penitente hart, that is sorye for the euil, and wylling to studye for euer after to do good.
that is to say with a penitent heart, that is sorry for the evil, and willing to study for ever After to do good.
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We call •arnestly vpon the Lord two wayes:
We call •arnestly upon the Lord two ways:
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the one, whē we aske of God to tourne and kepe from vs hys ire and dyspleasure.
the one, when we ask of God to turn and keep from us his ire and displeasure.
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The other when we desyre hym to take from vs, and gyue vs grace to prepreserue awaye from vs, the sinnes that prouoked and merited his dyspleasure & wrath.
The other when we desire him to take from us, and gyve us grace to prepreserue away from us, the Sins that provoked and merited his displeasure & wrath.
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But we offende in this behalfe, two maner of wayes. Fyrst mē call vpon creatures.
But we offend in this behalf, two manner of ways. Fyrst men call upon creatures.
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The secōd they cal coldly, and vnfaythfully, without an earnest mynd to amend, and faith vpon the promises of God, for Christes sake.
The secōd they call coldly, and unfaithfully, without an earnest mind to amend, and faith upon the promises of God, for Christ's sake.
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So dyd Saule rather call to God to auaide payne, thē for any loue he had to vertue.
So did Saule rather call to God to auaide pain, them for any love he had to virtue.
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For some assone as the payne is remoued, they retourne agayne to theyr olde iniquitye, as Pharao. Exod.
For Some As soon as the pain is removed, they return again to their old iniquity, as Pharaoh. Exod
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The third note of penaunce.
The third note of penance.
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Euery man turned from hys wycked wayes, and from fraude and STARTPAGEclx gyle whych they vsed before.
Every man turned from his wicked ways, and from fraud and STARTPAGEclx gyle which they used before.
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Thys is the thyrde propertye of penaunce, wythout the whyche we be rather hypocrites, then penitente Christians.
This is the Third property of penance, without the which we be rather Hypocrites, then penitent Christians.
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And the propertye is thys, to forsake al euyll, and fleshelye studyes, and applye hym selfe to vertue and godlynes.
And the property is this, to forsake all evil, and fleshly studies, and apply him self to virtue and godliness.
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Note fyrste that the texte sayeth: Euerye man tourned.
Note First that the text Saith: Every man turned.
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If the Kynge offended, the Counsel, the Bishop, the persō the paryshe prieste, euerye one amended:
If the King offended, the Counsel, the Bishop, the person the parish priest, every one amended:
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so let vs excepte we wyll peryshe.
so let us except we will perish.
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And what shall we do to tourne frome vs the Ire of God, kyndeled, and inflamede Shal we by any mans merits and deseruynges? No sayeth the text,
And what shall we do to turn from us the Ire of God, kindled, and inflamede Shall we by any men merits and deservings? No Saith the text,
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but euery man amend for hym selfe. And so concludeth. Esa. lviii. chap. Ier. vii.
but every man amend for him self. And so Concludeth. Isaiah lviii. chap. Jeremiah vii.
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And because Auarice as S. Paul sayth, is the mother and rote of euyl, the Proclamacion of the Kynge of Niniuites is, that thei should leaue theyr force, vyolence, & oppression:
And Because Avarice as S. Paul say, is the mother and rote of evil, the Proclamation of the King of Niniuites is, that they should leave their force, violence, & oppression:
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& so make restitucion of the false gotten goods.
& so make restitution of the false got goods.
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Here let al men learne howe to be saued, that haue gathered together they care not whether wt or against the lawe, wyth or agaynst charitye.
Here let all men Learn how to be saved, that have gathered together they care not whither with or against the law, with or against charity.
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Let them leaue doynge of thys vyolence, and oppresion, and restore agayne all false gotton goods,
Let them leave doing of this violence, and oppression, and restore again all false gotton goods,
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or else sure they wyll peryshe. So dyd zacheus. Luke.xix. And other STARTPAGEclxi Godly men, and rich men that repented.
or Else sure they will perish. So did Zacchaeus. Luke xix And other STARTPAGEclxi Godly men, and rich men that repented.
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Let men looke vpon that wyse saying of Salomō. Pro. xxii. Spoile not ye poore, because he is poore, neyther oppresse not the afflycted in the port.
Let men look upon that wise saying of Salomō. Pro xxii. Spoil not you poor, Because he is poor, neither oppress not the afflicted in the port.
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For the Lorde wyll take vpon hym the defence of hys cause.
For the Lord will take upon him the defence of his cause.
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¶ The fourth fruite of penitence.
¶ The fourth fruit of penitence.
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Who can tell whether God wyll be conuerted, & moued wyth petye, tourne from the fury of hys wrath that we peryshe not.
Who can tell whither God will be converted, & moved with Petty, turn from the fury of his wrath that we perish not.
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In thys text we se to turne and bowe the angre and dyspleasure of God is a greate matter,
In this text we see to turn and bow the anger and displeasure of God is a great matter,
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and that to afflicte the bodye wyth fastynge, to praye, and to chaunge the olde wycked lyfe is verye expediente to wynne hys fauoure:
and that to afflict the body with fasting, to pray, and to change the old wicked life is very expedient to win his favour:
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but all these thynges be in vayne excepte there be lykewyse a confidence, and true fayeth in the mercye of God.
but all these things be in vain except there be likewise a confidence, and true Faith in the mercy of God.
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And thys is the thynge that God mooste deliteth in when the sinner confesseth that he is mercyful for hys promises sake in Christe,
And this is the thing that God most delighteth in when the sinner Confesses that he is merciful for his promises sake in Christ,
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and not for the worthynes of hys penaunce.
and not for the worthiness of his penance.
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So doeth thys Kynge in the ende of hys proclamacion sette forth the mercye of GOD to hys people, whereby boeth he and they by saued.
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.
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That it semeth his oracion to haue a doute in it, truly notwythstandynge STARTPAGEclxii that he was verye well perswaded of goddes mercye.
That it Seemeth his oration to have a doubt in it, truly notwithstanding STARTPAGEclxii that he was very well persuaded of God's mercy.
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For as Ionas proponed nothynge but Goddes Ice, he maketh mencion of hys mercye. The doute he putteth:
For as Ionas proponed nothing but Goddess Ice, he makes mention of his mercy. The doubt he putteth:
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eyther to put awaye the slugerdnes of hys people, eyther to declare in hym selfe the fyghte & battayle that is alwayes betwene the spyrite,
either to put away the slugerdnes of his people, either to declare in him self the fight & battle that is always between the Spirit,
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and the flesh aboute Goddes promises.
and the Flesh about Goddess promises.
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We maye saye also that in desirynge worldelye thynges of GOD, we shoulde aske theim wyth a condicyon. Mat. viii. We maye learne heare to put awaye despayre, and trust to the Lords mercy, although he threaten neuer so much our distruccion.
We may say also that in desiring worldly things of GOD, we should ask them with a condition. Mathew viii. We may Learn hear to put away despair, and trust to the lords mercy, although he threaten never so much our destruction.
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Also here Princes maye learne what proclamaciōs they shoulde make in settynge forth of religiō: such as only extēd to ye glory and mercy of God in Christ.
Also Here Princes may Learn what Proclamations they should make in setting forth of Religion: such as only extend to you glory and mercy of God in christ.
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Howe the people accepted thys proclamacion, I wyll shewe in the next sermon. FINIS.
Howe the people accepted this proclamation, I will show in the next sermon. FINIS.
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STARTPAGEclxiii ¶ The Seuenth Sermon vpon Ionas, made by Ihon Hoper. ¶ The text.
STARTPAGEclxiii ¶ The Seventh Sermon upon Ionas, made by John Hoper. ¶ The text.
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ANd when God saw theyr workes, howe they turned from their wicked wayes, he repēted of the yuel whyche he sayed he would do vnto thē: and dyd it not.
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.
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Ye haue hearde howe thys myghtye kynge at the preachynge of Ionas, corrected both hys faythe, and maners.
You have heard how this mighty King At the preaching of Ionas, corrected both his faith, and manners.
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And how by publycke proclamacion, he wylled al hys subiectes to do the same.
And how by Public proclamation, he willed all his Subjects to do the same.
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Of thys fact of the Niniuites, we maye learne how that it is our office to obei vnto al godly and vertuous commaundemēts, proclamaciōs,
Of this fact of the Niniuites, we may Learn how that it is our office to obei unto all godly and virtuous Commandments, Proclamations,
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and decrees of princes, as many times as they cōmaunde amendement of relygyon and maners. But oure people, and especially the multitude of Priests be otherwyse affected:
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:
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for they do dysobeye both God and theyr kyng.
for they do disobey both God and their King.
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It were a charytable way yf they haue anye thynge to obiect agaynst thys reformacion, that the kynges Magestie and the coūsel godly intēdeth, to bring forth argumentes,
It were a charitable Way if they have any thing to Object against this Reformation, that the Kings Majesty and the counsel godly intends, to bring forth Arguments,
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& not force, and violence of armoure. God therfore seeth, that is to say:
& not force, and violence of armour. God Therefore sees, that is to say:
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approueth their works, not because thei wer clothed in sackcloth, but because thei turned STARTPAGEclxiiii from theyr wycked waies, that they had chaunged theyr fals religiō,
approveth their works, not Because they were clothed in Sackcloth, but Because they turned STARTPAGEclxiiii from their wicked ways, that they had changed their falls Religion,
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& restored ye goods agayne, they had by vyolence and extorcion takē from theyr neyghbours, and euerye man walked in hys vocacion.
& restored the goods again, they had by violence and extortion taken from their neighbours, and every man walked in his vocation.
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And euen as the Lord pityed them, so wyll he doo vs yf we amend our faythe,
And even as the Lord pitied them, so will he do us if we amend our faith,
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and conuersacion, and lyue in oure vocacion, accordyngly. Esay. lviii. Ezech. xviii.
and Conversation, and live in our vocation, accordingly. Isaiah. lviii. Ezekiel xviii.
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But and if we hate not from the bottom of oure hartes, ye yuel we haue committed, we tary styl in deathe.
But and if we hate not from the bottom of our hearts, you evil we have committed, we tarry still in death.
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1724
That God repenteth on the yuel he purposed to do vnto ye Niniuites: we learne that al y• threatnīgs of god be cōdicionally, yt is to say:
That God Repenteth on the evil he purposed to do unto you Niniuites: we Learn that all y• threatenings of god be conditionally, that is to say:
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to fal vpō vs if we repēt not of our iuel deds That is Godly shewed. Iere. xviii. in these wordes.
to fall upon us if we Repent not of our ivel Deeds That is Godly showed. Jeremiah xviii. in these words.
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Repente lo quar aduersum gentē ▪ et aduersus regnum, ut eradicem et destruam, et disper dam illud:
Repent lo quar aduersum gentē ▪ et Adversus Kingdom, ut eradicem et destruam, et disper dam illud:
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1727
Si penitenciā ege•it geus illa a malo suo, quod locutus sum aduersus eam, ago et ego penitenciam super malo, quod cogitaui ut facerē ei. That is to say:
Si penitenciā ege•it geus illa a Malo Sue, quod Spoken sum Adversus eam, ago et ego penitenciam super Malo, quod cogitaui ut faceren ei. That is to say:
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1728
I wyll speake quickly agaynst the people or kingdome, to wast and destroy them.
I will speak quickly against the people or Kingdom, to wast and destroy them.
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1729
If that people (agaynst whom I haue deuysed) cōuert from theyr wyckednes, immediately I repent of the plage, that I deuysed to bring vpon them. The same may ye se. Esech. xviii. zach. i. Turne vnto me sayth the Lorde, and I wil turne vnto you:
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 you see. Ezekiel. xviii. Zach. i. Turn unto me say the Lord, and I will turn unto you:
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1730
yet shulde not God be accoumpted inconstāt though he punyshe not as he threatned, for thys is hys nature STARTPAGEclxv that can not be chaunged, to receaue penitent sinners into grace. Esech. xviii. Mat. xi. Io. iii. v. The heresy and false doctryne of the Catharones, that denye mercy and remission of sinne to sinners, is damnable and naught.
yet should not God be accounted inconstant though he Punish not as he threatened, for this is his nature STARTPAGEclxv that can not be changed, to receive penitent Sinners into grace. Ezekiel. xviii. Mathew xi. Io. iii. v. The heresy and false Doctrine of the Catharons, that deny mercy and remission of sin to Sinners, is damnable and nought.
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¶ The fourthe Chapter of Ionas. The Argument. THe sūme of this chapter is:
¶ The Fourth Chapter of Ionas. The Argument. THe sum of this chapter is:
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1732
that God wyll shewe mercy vnto penitent and sorowfull synners, yea though al the world wold say naye.
that God will show mercy unto penitent and sorrowful Sinners, yea though all the world would say nay.
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1733
Thys mercy god declareth in this chapter, not only with words, but also with a metaphor & similitude of a tre.
This mercy god Declareth in this chapter, not only with words, but also with a metaphor & similitude of a Tree.
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1734
¶ The diuision of y• chapter. IT is diuided into two partes.
¶ The division of y• chapter. IT is divided into two parts.
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1735
The one conteineth how Ionas was angri for y• merci & cōpassiō god toke vpō y• penitēt Niniuits,
The one Containeth how Ionas was angri for y• merci & compassion god took upon y• penitent Ninevites,
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1736
wherfore he is reprehended of god.
Wherefore he is reprehended of god.
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1737
The second part cōtayneth how Ionas beyng in the fieldes, is taught of the Lords by a tree that sodenly growed vp,
The second part Containeth how Ionas being in the fields, is taught of the lords by a tree that suddenly growed up,
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1738
and sodenly peryshed agayne, that he dyd noughte to be angrye wyth gods doynges towards the Niniuites,
and suddenly perished again, that he did nought to be angry with God's doings towards the Niniuites,
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1739
and declareth farther that he coulde do none other then saue them. Therefore Ionas was sore dyscontente and angry, & he praied vnto the Lorde, and sayde:
and Declareth farther that he could do none other then save them. Therefore Ionas was soar dyscontente and angry, & he prayed unto the Lord, and said:
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1740
O Lorde was not thys my saying (I STARTPAGEclxvi pray the) when I was yet in my Countrey? Therefore I hasted to fly rather to Tharsis.
Oh Lord was not this my saying (I STARTPAGEclxvi pray thee) when I was yet in my Country? Therefore I hasted to fly rather to Tharsis.
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1741
For I knowe well inough that thou art a mercyfull God, full of cōpassion, longe suffering,
For I know well enough that thou art a merciful God, full of compassion, long suffering,
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1742
and of great kindnes, and repentest whē thou shuldest take punyshmente.
and of great kindness, and Repentest when thou Shouldst take punishment.
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1743
Of thys text we learne, first how horrible and wycked the peruersenes of oure nature is, seyng Ionas (I can not tel vpon what loue towards him selfe,) is angrye:
Of this text we Learn, First how horrible and wicked the perverseness of our nature is, sing Ionas (I can not tell upon what love towards him self,) is angry:
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1744
and not wyth man, but with God, that wold fauoure of mercy, the sorowful Niniuites.
and not with man, but with God, that would favour of mercy, the sorrowful Niniuites.
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1745
Seyng ther was suche imperfeccion and infyrmities in the holye Sayntes, how much nede haue we to see what lyeth in vs myserable and wr•tched synners?
Sing there was such imperfection and infirmities in the holy Saints, how much need have we to see what lies in us miserable and wr•tched Sinners?
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1746
Oute of thys texte also wee learne what difficultie & hardnes is in ye office of preaching,
Out of this text also we Learn what difficulty & hardness is in the office of preaching,
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1747
if it be truely and wel done:
if it be truly and well done:
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1748
cōtinually whether it happē and come to passe yt he speaketh, or it come not to passe, the preacher stādeth in daūger of obloquie and contempt:
continually whither it happen and come to pass that he speaks, or it come not to pass, the preacher Stands in danger of obloquy and contempt:
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1749
We maye se an example hereof in Ionas that preached by the worde of God, the destruccion of Niniue:
We may see an Exampl hereof in Ionas that preached by the word of God, the destruction of Nineveh:
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1750
whych if it had come so to passe, they woulde haue called Ionas a cruell tyraunte, and STARTPAGEclxvii seker of blud.
which if it had come so to pass, they would have called Ionas a cruel tyrant, and STARTPAGEclxvii seker of blood.
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1751
And now that he seeth the citi spared, he feareth least he shoulde be accomted a false prophet:
And now that he sees the city's spared, he fears least he should be accomted a false Prophet:
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1752
not only among hys owne countrimen the Israelites, but also amonge the Gentils, and then al his preachynge shoulde be taken for a mockery.
not only among his own countrymen the Israelites, but also among the Gentiles, and then all his preaching should be taken for a mockery.
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1753
Thys contempte so sore feareth Ionas, and is therwythal so troubled, that he offēdeth God greuously.
This contempt so soar fears Ionas, and is therwythal so troubled, that he offends God grievously.
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1754
I may accommodate y• same fortune vnto my self and others right wel.
I may accommodate y• same fortune unto my self and Others right well.
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1755
When we speake for a reformacion of the church, scholes, and polycyes, In to the churche we wyshe to be putte such ministers as can & would teach the doctryne of the apostles,
When we speak for a Reformation of the Church, Schools, and Polyeyes, In to the Church we wish to be put such Ministers as can & would teach the Doctrine of the Apostles,
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1756
and that they should not be knowen by theyr vestimentes, and shauings, but by their doctryne:
and that they should not be known by their Vestments, and shavings, but by their Doctrine:
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1757
Thē, such as would minister the sacramentes grauely, relygyouslie, and simply, as Christe and hys Apostles dyd.
Them, such as would minister the Sacraments gravely, relygyouslie, and simply, as Christ and his Apostles did.
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1758
In Baptisme, nothynge to be vsed but the woorde and the symple and bare water.
In Baptism, nothing to be used but the word and the simple and bore water.
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1759
In the supper of the Lorde, to vse the Ceremonies and Rites of Christ and hys Apostles,
In the supper of the Lord, to use the Ceremonies and Rites of christ and his Apostles,
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1760
and al occacions of supersticion to be auoidid.
and all occasions of Superstition to be avoided.
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1761
But although this doctryn be as true as Christ & his Apostles be, yet I perceiue displeasure,
But although this Doctrine be as true as christ & his Apostles be, yet I perceive displeasure,
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1762
& greate ennimitie ryse here vpō to me & to other:
& great enmity rise Here upon to me & to other:
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1763
yea, not onely vnto vs that be subiectes, but also to ye kyngs magesty & his most honorable councel.
yea, not only unto us that be Subjects, but also to the Kings Majesty & his most honourable council.
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1764
But the lord kepe vs out of tēptacion, & gyue grace and strength to do all thinges STARTPAGEclxviii to y• glorye of God,
But the lord keep us out of temptation, & gyve grace and strength to do all things STARTPAGEclxviii to y• glory of God,
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1765
& to praye for our enemyes.
& to pray for our enemies.
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1766
And as touchyng scholes, specially y• vniuersities, they muste be amended, and good heades & rulers apoynted in the Colleges,
And as touching Schools, specially y• universities, they must be amended, and good Heads & Rulers appointed in the Colleges,
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1767
or els ye word of god shuld be hindred alwaies bi such as ought most to set it forth.
or Else you word of god should be hindered always by such as ought most to Set it forth.
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1768
Such godly mē as haue wherwtal shuld helpe & prouide to haue schols to bringe vp youthe in euerye where, through thys realme:
Such godly men as have Wherewithal should help & provide to have schols to bring up youth in every where, through this realm:
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1769
& thē shuld godli & learned childrē occupy ye place of supersticious & ignoraunt men, wherwithal this realme of Englād is sore,
& them should godly & learned children occupy you place of superstitious & ignorant men, wherewithal this realm of Englād is soar,
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1770
& to much (god amende it) pestered & hurt withal:
& to much (god amend it) pestered & hurt withal:
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1771
this might bishops in theyr dioceses help wel if they intēded as muche good as they beare the worlde in hande they dooe:
this might Bishops in their dioceses help well if they intended as much good as they bear the world in hand they do:
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1772
and bestow some part o• theyr exces vpō the towardly youth of theyr dyoceses. So might y• Nobilitie, and our worshipful men of the shyre dooe:
and bestow Some part o• their excess upon the towardly youth of their dyoceses. So might y• Nobilt, and our worshipful men of the shire do:
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1773
yea so might euery person and curat do, either with his goods help forth the truth and old catholycke faythe of Christe, eyther wyth their goodwyls animate them to learne the doctryne of y• Patriarkes, Prophets, and the apostles:
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 y• Patriarchs, prophets, and the Apostles:
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1774
and such as haue the talent of teachyng, myght rather teache, then play: helpe, then hyndre: buylde, then pull downe: helpe forth, then drawbacke:
and such as have the talon of teaching, might rather teach, then play: help, then hinder: build, then pull down: help forth, then drawbacke:
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1775
promote God, rather then the deuyl, fauour Christ, then Antichrist: agre wyth the kynge, then conspire wyth the Pope.
promote God, rather then the Devil, favour christ, then Antichrist: agre with the King, then conspire with the Pope.
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1776
As concernyng the polic•e, STARTPAGEclxix and reformacion therof, I haue sayd my mind before: the whych God geue grace it may be accepted & folowed.
As Concerning the polic•e, STARTPAGEclxix and Reformation thereof, I have said my mind before: the which God give grace it may be accepted & followed.
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1777
If it be not, yet I haue delyuered my soule, & God shal requyre your bluddes at your owne hande.
If it be not, yet I have Delivered my soul, & God shall require your bluddes At your own hand.
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1778
And incase any man be offended wyth me for my true sayinge, I had rather haue dyspleasure of al the worlde,
And incase any man be offended with me for my true saying, I had rather have displeasure of all the world,
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1779
then of God, that is able to damne •ath my bodye and my sowle.
then of God, that is able to damn •ath my body and my soul.
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1780
In y• thyrd place Ionas putteth an excellent discripcion of God, the whych we should wel kepe in mynde:
In y• Third place Ionas putteth an excellent description of God, the which we should well keep in mind:
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1781
that he is a pitiful and mercyful God, longe suffering and of much clemencie.
that he is a pitiful and merciful God, long suffering and of much clemency.
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1782
Thys descripcion of God agreeth with Gods own wordes spokē to Moses. cx.xxxiiii the whych encoraged Iustes & shulde do the same to vs if we were of god.
This description of God agreeth with God's own words spoken to Moses. cx.xxxiiii the which encouraged Justs & should do the same to us if we were of god.
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1783
Great (doubtles) was the synne of Ionas, that toke an occasiō to be angry by gods fauour and goodnes towardes thys sorowful Citye.
Great (doubtless) was the sin of Ionas, that took an occasion to be angry by God's favour and Goodness towards this sorrowful city.
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1784
Euen thus dyd the Pharises, that were angry at Christ, because he kept companye wyth synners.
Eve thus did the Pharisees, that were angry At christ, Because he kept company with Sinners.
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1785
Ionas was then, as many mē be now adayes, that thyncke wretched Synners shoulde neuer fynde pardon for theyr synnes before God.
Ionas was then, as many men be now adays, that think wretched Sinners should never find pardon for their Sins before God.
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1786
Now foloweth a farther discripcion of Ionas faute and impaciencye.
Now Followeth a farther description of Ionas fault and impaciencye.
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1787
And nowe O Lord take my lyfe from me, STARTPAGEclxx (I beseeche thee) for I had rather dy thē liue.
And now Oh Lord take my life from me, STARTPAGEclxx (I beseech thee) for I had rather die them live.
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1788
Of thys text we learne two thynges, fyrste howe sore and haynously thys Ionas offended, that rather desyred to dy, thē god should haue pitye vpon th•se penytente people, by whose preseruaciō, he thought some shame and rebuke shuld happen vnto hym:
Of this text we Learn two things, First how soar and haynously this Ionas offended, that rather desired to die, them god should have pity upon th•se penytente people, by whose preservation, he Thought Some shame and rebuke should happen unto him:
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1789
because he did afore speake, and threaten theyr perdicion and losse.
Because he did afore speak, and threaten their perdition and loss.
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1790
Muche better and more Godly dyd Moses and Paul, that wyshed rather their owne harme, thē ye losse of yt people.
Much better and more Godly did Moses and Paul, that wished rather their own harm, them you loss of that people.
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1791
Also thys texte declareth the werynes and impaciencye of the fleshe, that wyll not suffer the troubles annexed vnto the vocaciō,
Also this text Declareth the werynes and impaciencye of the Flesh, that will not suffer the Troubles annexed unto the vocation,
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1792
but rather wisheth to dye, then to lyue. So did Elias desyre death.iii. Reg. xix. so that the text & experience ▪ dayly sheweth the best day that euer a true preacher shal see, is the day of hys deathe.
but rather wishes to die, then to live. So did Elias desire death iii Reg. xix. so that the text & experience ▪ daily shows the best day that ever a true preacher shall see, is the day of his death.
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1793
But as the deuyll hath vsed the vocacion of Bishops and Priestes in this present tyme, ther is no day so terrible nor fearefull to them, as the dai of 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.
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1794
The cause therof, me thynketh S. Augustine. Episto. cxlviii. ad Ualerium sheweth right well.
The cause thereof, me Thinketh S. Augustine. Epistle. cxlviii. ad Valerium shows right well.
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1795
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:
Ante omnia inquam, peto ut cogitet religiose Prudence tua, nihil esse in hac vita, et maxim hoc tempore fac••i•s et letius, et hominibus acceptabilius, Bishops, Or Presbyters, Or Deacons Officio, si perfunctory atque ad•••atorie Rest agatur:
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1796
sed nihil apud deum miserius et tristius, et damnabilius. That STARTPAGEclxxi is to say:
sed nihil apud God Miserable et Tristius, et damnabilius. That STARTPAGEclxxi is to say:
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1797
Before al thynges, I desyre that your Godlye prudence would thynke nothynge to be more lyght, facile,
Before all things, I desire that your Godly prudence would think nothing to be more Light, facile,
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1798
or ioyfull in thys lyfe, chiefely nowe thys tyme, then the offyce of a Byshop, Priest,
or joyful in this life, chiefly now this time, then the office of a Bishop, Priest,
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1799
or Deacon, yf the thynge be done lyghtlye, or hypocriticallye: but before God there is nothynge more miserable, sorowful, and damnable.
or Deacon, if the thing be done lightly, or hypocriticallye: but before God there is nothing more miserable, sorrowful, and damnable.
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1800
Nowe foloweth the answer of god to this angry mā. ¶ God maketh answer to angry Ionas. Then sayd the lord: art thou so angry?
Now Followeth the answer of god to this angry man. ¶ God makes answer to angry Ionas. Then said the lord: art thou so angry?
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1801
Of thys demaund & question of the Lord, we learne how he in a fume or hastye passion (if a mā may speake so of god) wil not cast away this infirme and weake Ionas:
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 Ionas:
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1802
but wyth sufferaunce trayned hym to a better and more aduised iudgemente. So doeth Esaye reporte of Gods nature. chap. xlii. He wil not put out the towe kindled.
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.
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1803
He dyd not onely consyder the weakenes of the man, but also the daungers and trouble of hys pastoral vocacion.
He did not only Consider the weakness of the man, but also the dangers and trouble of his pastoral vocation.
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1804
Pyty•ully therfore doth god bear wyth hym, and scholeth him to a farther & better knowledge.
Pyty•ully Therefore does god bear with him, and scholeth him to a farther & better knowledge.
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1805
Of this mā we mai learn how to be ware of hasty & rash passions of Ire ▪ for if there be not in all oure actes a moderacion thereof.
Of this man we mai Learn how to be aware of hasty & rash passion of Ire ▪ for if there be not in all our acts a moderation thereof.
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1806
we shal neuer doo, nor iudge thinges vp ryghtly accordyng to knowledge.
we shall never do, nor judge things up rightly according to knowledge.
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1807
If mē STARTPAGEclxxii would remember this demaūd of God towardes Ionas, they woulde not be so angrye when they be rebuked for their faultes,
If men STARTPAGEclxxii would Remember this demand of God towards Ionas, they would not be so angry when they be rebuked for their Faults,
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1808
but rather thanke y• admonitoure for hys good admonicion and warning of gods displeasure. Now foloweth the secōd part of the chapter.
but rather thank y• admonitoure for his good admonition and warning of God's displeasure. Now Followeth the secōd part of the chapter.
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1809
And Ionas gat him oute of the Citye, and sat downe on the East syde thereof,
And Ionas got him out of the city, and sat down on the East side thereof,
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1810
and there made hym a Boothe, and satte vnder it in the shadowe, tyll he myght see what shuld Chaunce vnto the cytye.
and there made him a Booth, and sat under it in the shadow, till he might see what should Chance unto the City.
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1811
Whē Ionas had no excuse to make, why he was angrye, nor woulde not confesse hys faulte (for he answereth nowe nothyng to the questyon God demaundeth of hym) he goeth hym selfe out of the Cit•e to se the ende:
When Ionas had no excuse to make, why he was angry, nor would not confess his fault (for he Answers now nothing to the question God demandeth of him) he Goes him self out of the Cit•e to see the end:
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1812
whether ye Niniui•es wold perseuer in their penaūce begone or not.
whither you Niniui•es would persever in their penance begone or not.
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1813
Of thys we learne yf we be wrongfully angrye, and admonyshed, if we wyl not confesse the faulte,
Of this we Learn if we be wrongfully angry, and admonished, if we will not confess the fault,
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1814
yet shuld we consyder, and way it the more deepelye.
yet should we Consider, and Way it the more deeply.
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1815
In that he made hym selfe a boothe, we see wyth what symplycitie the good man was contented wyth al,
In that he made him self a booth, we see with what symplycitie the good man was contented with all,
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1816
and likewyse howe he hym selfe was contente to labour to make hys own couch.
and likewise how he him self was content to labour to make his own couch.
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1817
Our Byshops, and Priestes STARTPAGEclxxiii haue all thynges prepared to theyr handes, God geue them grace better to deserue it. The texte sayeth.
Our Bishops, and Priests STARTPAGEclxxiii have all things prepared to their hands, God give them grace better to deserve it. The text Saith.
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1818
The Lorde God prepared a wilde vine, whych sprang vp ouer Ionas, that he myght haue shadowe aboue hys heade, to delyuer hym out of hys paine.
The Lord God prepared a wild vine, which sprang up over Ionas, that he might have shadow above his head, to deliver him out of his pain.
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1819
The Lorde here purposeth to helpe the infirmities of Ionas, and remoue the sinistre & and false iudgement he had of Gods mercye, by the ymage of a yong tree.
The Lord Here Purposes to help the infirmities of Ionas, and remove the sinister & and false judgement he had of God's mercy, by the image of a young tree.
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1820
He bringeth forth a yong tree that may geue shadow to Ionas, wherof Ionas reioyceth very much.
He brings forth a young tree that may give shadow to Ionas, whereof Ionas rejoices very much.
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1821
But the Lorde queeleth it a agayne strayght way, and that maketh Ionas eftsones angri.
But the Lord queeleth it a again straight Way, and that makes Ionas eftsoon angri.
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1822
In the myddest of hys fumes commeth the Lord, and by a collacion and similitude betwene & symple tree,
In the midst of his fumes comes the Lord, and by a collation and similitude between & simple tree,
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1823
and the woorthye Cytye of Niniue: he sheweth Ionas his fault that was angry for the mercy shewed wnto the Citie.
and the worthy city of Nineveh: he shows Ionas his fault that was angry for the mercy showed wnto the city.
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1824
But in these thinges be thynges to be marked. Fyrst in Ionas, then in God, thyrdly in the 〈 ◊ 〉.
But in these things be things to be marked. Fyrst in Ionas, then in God, Thirdly in the 〈 ◊ 〉.
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1825
In Ionas maye be sene the ymage of a••an that laboreth and is oppressed with many affeccions,
In Ionas may be seen the image of a••an that Laboureth and is oppressed with many affections,
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1826
and neuer contented with y• doings of god. We shoulde not folowe thys fault, but submyt oure iudgementes to his wyl.
and never contented with y• doings of god. We should not follow this fault, but submit our Judgments to his will.
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1827
Saing alwaies STARTPAGEclxxiiii & in al gods works, thy wylbe done, whether thou send vs myrth or sorow, ioy or pain for euery thing shalbe to ye best vnto those that loue the lorde.
Saying always STARTPAGEclxxiiii & in all God's works, thy wylbe done, whither thou send us mirth or sorrow, joy or pain for every thing shall to you best unto those that love the lord.
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1828
Ionas also in thys hys peruerse & froward opinion to wtdraw the mercy of god frō the Niniuits, expresseth ye noughty opinion that saieth, that sinners can neuer be receaued into grace after they fal once frō the Lorde.
Ionas also in this his perverse & froward opinion to wtdraw the mercy of god from the Ninevites, Expresses you naughty opinion that Saith, that Sinners can never be received into grace After they fall once from the Lord.
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1829
They would abrogate ye greatest work of god to say hys mercye that it shoulde not woorke where it pleaseth hym:
They would abrogate you greatest work of god to say his mercy that it should not work where it Pleases him:
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1830
but where as it pleaseth mans fancies to appoynte it.
but where as it Pleases men fancies to appoint it.
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1831
The Lord doth not onelye fauour and bear with Ionas infirmityes, but also couereth him from the burnyng & heate of the sunne,
The Lord does not only favour and bear with Ionas infirmities, but also Covereth him from the burning & heat of the sun,
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1832
and also teacheth him by the tree, that he is offēded wtout cause.
and also Teaches him by the tree, that he is offended without cause.
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1833
what tree this was it is not agreed vpon yet among writers, but it maketh no matter therof, it is ynough we knowe it was a tree wyth brode leaues, wherby the lord would succour both the bodye and knowledge of the infirme Ionas.
what tree this was it is not agreed upon yet among writers, but it makes no matter thereof, it is enough we know it was a tree with broad leaves, whereby the lord would succour both the body and knowledge of the infirm Ionas.
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1834
That it grewe vp sodenly, and wythered away sodenly, it beareth therein the ymage and propertie of suche honours, riches,
That it grew up suddenly, and withered away suddenly, it bears therein the image and property of such honours, riches,
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Image 184
1835
and treasures as be in thys world: whych sodenly ryse, and sodenly fall agayne. Noman therfore shuld hasard or daunger hys sowle for so britle and fraile things.
and treasures as be in this world: which suddenly rise, and suddenly fallen again. Roman Therefore should hazard or danger his soul for so brittle and frail things.
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Image 184
1836
And by the withering away of this lytle tree, God woulde STARTPAGEclxxv shew Ionas howe vncharitable he was:
And by the withering away of this little tree, God would STARTPAGEclxxv show Ionas how uncharitable he was:
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1837
angry that y• great Citie of Niniue was saued:
angry that y• great city of Nineveh was saved:
j cst n1 j n1 pp-f np1 vbds vvn:
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Image 184
1838
as though he had sayd, if it greue the somuch for the losse of this lytle tre, shuld it not be a greater grefe vnto the, to se the destruccion of so greate a Citye? For the tree sprang vp in one nyght,
as though he had said, if it grieve the So much 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,
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1839
and the Citie had stand many hundred yeares. Againe for the tree, Ionas laboured neuer a dele, but God buylded Niniue.
and the city had stand many hundred Years. Again for the tree, Ionas laboured never a deal, but God builded Nineveh.
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1840
The tree is but one thynge, the Citie had greate nombre both of men and catel.
The tree is but one thing, the city had great number both of men and cattle.
dt n1 vbz cc-acp crd n1, dt n1 vhd j n1 av-d pp-f n2 cc n2.
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Image 184
1841
And least Ionas myght haue sayd: yea, but al men of the citie be euyl, therfore worthy to perysh:
And lest Ionas might have said: yea, but all men of the City be evil, Therefore worthy to perish:
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Image 184
1842
but God addeth to the mater and sayth:
but God adds to the mater and say:
cc-acp np1 vvz p-acp dt fw-la cc vvz:
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Image 184
1843
there were in the citie aboue a hundred and twentye thousande persones that knewe not betwene the ryghte hande and the lefte:
there were in the City above a hundred and twentye thousande Persons that knew not between the right hand and the left:
pc-acp vbdr p-acp dt n1 p-acp dt crd cc crd crd n2 cst vvd xx p-acp dt j-jn n1 cc dt j:
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1844
that is to saye, chyldren, and foules.
that is to say, children, and fowls.
cst vbz pc-acp vvi, n2, cc n2.
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1845
Of thys dialoge betwene God and Ionas, we maye gather thys generall, and vniuersal doctrine, that god wyl saue al penitente synners.i. Timo. ii.
Of this dialogue between God and Ionas, we may gather this general, and universal Doctrine, that god will save all penitent Sinners i Timothy ii.
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1846
for seyng he gaue hys onely sōne for vs, whiles we wer yet his enemies, how shuld it be, he wold not in him giue vs al thīges. Romaynes.viii. Mathe. xi.
for sing he gave his only son for us, while we were yet his enemies, how should it be, he would not in him give us all things. Romans viii Mathe. xi.
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1847
But here of commeth oure losse and perdicion, that we repente not from oure euyll,
But Here of comes our loss and perdition, that we Repent not from our evil,
p-acp av pp-f vvz po12 n1 cc n1, cst pns12 vvi xx p-acp po12 n-jn,
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Image 185
1848
as the Proclamacion of the king of Niniue commaunded the people, and subiectes thereof, STARTPAGEclxxvi that woulde not onelye men to amend theyr yuel liues:
as the Proclamation of the King of Nineveh commanded the people, and Subjects thereof, STARTPAGEclxxvi that would not only men to amend their evil lives:
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Image 185
1849
but also they shuld restore agayne all false goten goodes, and make restituciō therof, as well to god as to man.
but also they should restore again all false goten goods, and make restitution thereof, as well to god as to man.
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1850
Restitucion towardes God is, when al honoure and glory is geuen vnto hym, as saynte Paule sayeth.i. Timotheus.i. But thys glorye is,
Restitution towards God is, when all honour and glory is given unto him, as faint Paul Saith i Timothy i But this glory is,
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Image 185
1851
and hathe bene taken frō God by men of euery sorte, as well by those of the Ecclesiasticall polycye,
and hath be taken from God by men of every sort, as well by those of the Ecclesiastical policy,
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Image 185
1852
as those of the Ciuile policie. Those of the Ecclesiastical Policye take awaye thys honoure and prayse from God two waies.
as those of the Civil policy. Those of the Ecclesiastical Policy take away this honour and praise from God two ways.
c-acp d pp-f dt j n1. d pp-f dt j n1 vvb av d n1 cc n1 p-acp np1 crd n2.
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Image 185
1853
One by neglecting the true doctrine, the other by defe•dynge of false doctryne.
One by neglecting the true Doctrine, the other by defe•dynge of false Doctrine.
pi p-acp vvg dt j n1, dt j-jn p-acp vvg pp-f j n1.
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1854
By negligence offend such as know God and hys ministerie bi the holi word of god,
By negligence offend such as know God and his Ministry by the holy word of god,
p-acp n1 vvi d c-acp vvb np1 cc po31 n1 p-acp dt j n1 pp-f n1,
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Image 186
1855
yet for priuate respectes, ether for lucre, or for feare of them selues, suffer many tokens, monumētes and ceremonyes of supersticion:
yet for private respects, either for lucre, or for Fear of them selves, suffer many tokens, monuments and ceremonies of Superstition:
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Image 186
1856
as is the dyuersitie of meates for religions sake, (yet I aproue the commaundemēt of the Magistrates, that for a Ciuile Policie, cause certayne dayes apoynted to eat fish in) ymages, forbyddyng of mariage in the lent, the vse of suche vestimentes or apparel as obscure the mynysterie of Christes churche,
as is the dyuersitie 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 Vestments or apparel as Obscure the mynysterie of Christ's Church,
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Image 186
1857
and representeth the forme and fasshyon of the Aaronicall ministerie of the old law, abrogated, and ended in Christ:
and Representeth the Form and fashion of the Aaronical Ministry of the old law, abrogated, and ended in christ:
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325
Image 186
1858
eyther els seldom, or STARTPAGEclxxvii neuer teach the people, neither procure them to be taught.
either Else seldom, or STARTPAGEclxxvii never teach the people, neither procure them to be taught.
d av av, cc np1 av-x vvi dt n1, av-dx vvi pno32 pc-acp vbi vvn.
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1859
Al those I exhort to restituciō, or els doubtles theyr thefte wyll bryng them to damnaciō.
All those I exhort to restitution, or Else doubtless their theft will bring them to damnation.
d d pns11 vvb p-acp n1, cc av av-j po32 n1 vmb vvi pno32 p-acp n1.
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1860
Let them preach truly the woorde of God, and minister his Sacramentes, after the instituciō of Christ,
Let them preach truly the word of God, and minister his Sacraments, After the Institution of christ,
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325
Image 186
1861
and thē theyr harme done in time past, shall not be thought vpon.
and them their harm done in time past, shall not be Thought upon.
cc pno32 po32 n1 vdn p-acp n1 j, vmb xx vbi vvn p-acp.
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1862
Ther be an other sorte, that refuse not only to mocke thys satisfaccion, but also obstinatly maintaine and defend false doctrine,
There be an other sort, that refuse not only to mock this satisfaction, but also obstinately maintain and defend false Doctrine,
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Image 186
1863
and study to oppresse the true doctryne. Of thys sort is no smalle numbre. But those I exhorte also to leaue theyr yuel sayinges, and to make restitucion.
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.
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Image 186
1864
As many as be of the laytie, as thei be called, that is to sai:
As many as be of the laity, as they be called, that is to sai:
p-acp d a-acp vbi pp-f dt n1, c-acp pns32 vbb vvn, cst vbz p-acp zz:
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Image 187
1865
not of the publicke ministerie of the church robbeth also god of hys glory & honoure.
not of the public Ministry of the Church robbeth also god of his glory & honour.
xx pp-f dt j n1 pp-f dt n1 vvz av n1 pp-f po31 n1 cc n1.
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Image 187
1866
They seke remedy for synne by another meanes then through the death of Christ, as by the marchaundies of Masses, Indulgences.
They seek remedy for sin by Another means then through the death of christ, as by the marchaundies of Masses, Indulgences.
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Image 187
1867
Inuocaciō of saintes, the peines of Purgatorie, but I aduyse them to geue God that for it appertayneth onlye vnto hym.
Invocation of Saints, the pains of Purgatory, but I advise them to give God that for it appertaineth only unto him.
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1868
Harken vnto the woord of God, and call vpon hys name as he teacheth thorowe Christ in spirit and veritie.
Harken unto the word of God, and call upon his name as he Teaches thorough christ in Spirit and verity.
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1869
And thancke hym for all hys gyftes he geueth bothe to your body and soule.
And thank him for all his Gifts he Giveth both to your body and soul.
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1870
At your death commende your soules to hym, for Christ that dyed vnder Pontius Pilate STARTPAGEclxxviii as Saynte Steauen did Act.vii. And do not dout of y• dead,
At your death commend your Souls to him, for christ that died under Pontius Pilate STARTPAGEclxxviii as Faint Stephen did Act vii And do not doubt of y• dead,
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Image 187
1871
for they be at rest al redy eyther in heauen eyther in hell Io. iii. v.i. Cor. xv. i. Tess. iiii. Apoca. iiii:
for they be At rest all ready either in heaven either in hell Io. iii. v.i. Cor. xv. i. Tess iiii. Apoc iiii:
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Image 187
1872
Wherefore rather gyue thankes to God for thē, then praye from them. ¶ Of restitucion to be made to man.
Wherefore rather gyve thanks to God for them, then pray from them. ¶ Of restitution to be made to man.
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Image 187
1873
IN external goodes maye a man offend thre maner of wayes. In yuel getting of thē. An euyl kepyng of thē.
IN external goods may a man offend Three manner of ways. In evil getting of them. an evil keeping of them.
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1874
And in euyll spendyng of thē. They be yuel gotten manye wayes. Fyrste when they be taken from an other, by murder, Rape, Uyolencie, Crafte, or Thefte.
And in evil spending of them. They be evil got many ways. First when they be taken from an other, by murder, Rape, Violence, Craft, or Theft.
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Image 187
1875
Thus offēdid quen Iesabel in takyng away Nabothes vineyard.iii. Reg. xxi. at length she was torne wyth dogges, for her labour.
Thus offended quen Jezebel in taking away Nabothes vineyard iii Reg. xxi. At length she was torn with Dogs, for her labour.
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Image 188
1876
Then be they iue• gotten by subtylties, fraudes, corrupcion of lawes, by lying, flattery, and such other.
Then be they iue• got by subtylties, frauds, corruption of laws, by lying, flattery, and such other.
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1877
Let euery man make restitucion of goodes thus gotten, or els he shal sure perish.
Let every man make restitution of goods thus got, or Else he shall sure perish.
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331
Image 188
1878
Let the sedicious, hurtful, and daungerous traytoure, that contrarye vnto Gods lawes, taketh weapon agaynst hys leage Lorde and kynge, restore both hys hearte and hys goodes agayne, to the Kynges pleasure and commaundement.
Let the seditious, hurtful, and dangerous traitor, that contrary unto God's laws, Takes weapon against his league Lord and King, restore both his heart and his goods again, to the Kings pleasure and Commandment.
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Image 188
1879
Let al men cease from gettyng of theyr goodes by thys vnlawfull meanes: and the goodes so gotten, lette them restore againe.
Let all men cease from getting of their goods by this unlawful means: and the goods so got, let them restore again.
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Image 188
1880
As zacheus STARTPAGEclxxix dyd. Luc. xix.
As Zacchaeus STARTPAGEclxxix did. Luke xix.
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Image 188
1881
And that they may be ye better fensed against thys vnlawful & vngodly gettīg to gether of goods, I prai thē to read the Canon of saint Paul.i. Tim. vi. Such as wil be ryche. et cetera.
And that they may be the better fenced against this unlawful & ungodly getting to gether of goods, I Prayer them to read the Canon of saint Paul i Tim. vi. Such as will be rich. et cetera.
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Image 188
1882
Goodes be yuel kept, Fyrste if thei exalt thē vnto arrogancie and pryde, whych bringeth the contempt of other:
Goods be evil kept, First if they exalt them unto arrogancy and pride, which brings the contempt of other:
n2-j vbi av-jn vvn, ord cs pns32 vvb pno32 p-acp n1 cc n1, r-crq vvz dt n1 pp-f n-jn:
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332
Image 188
1883
and thē if in the aboundaūce of goods thou forget God:
and them if in the abundance of goods thou forget God:
cc pno32 cs p-acp dt n1 pp-f n2-j pns21 vvi np1:
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332
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1884
Thyrdly yf hauynge goodes, thou cease from labour, and put thy selfe to ease, so that thou make thy selfe profitable neither to god,
Thirdly if having goods, thou cease from labour, and put thy self to ease, so that thou make thy self profitable neither to god,
ord cs vhg n2-j, pns21 vvb p-acp n1, cc vvb po21 n1 pc-acp vvi, av cst pns21 vvb po21 n1 j av-d p-acp n1,
(38) part (DIV2)
332
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1885
neyther to y• commune wealth thou dwellest in.
neither to y• commune wealth thou dwellest in.
av-dx p-acp n1 j n1 pns21 vv2 p-acp.
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332
Image 188
1886
Here offende verye sore and daungerouslye such as possesse the goodes of the Church, and preache not, such as haue stipēdes to teach and teach not, wages to warre and warre not, receaued for a thousād souldiers,
Here offend very soar 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 thousād Soldiers,
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Image 189
1887
and serueth not wyth fyue hūdreth.
and serveth not with fyue hūdreth.
cc vvz xx p-acp crd ord.
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332
Image 189
1888
Such as enioye hospitales, almoshouses, and the prouisyon of the poore to ther owne priuate commoditie.
Such as enjoy hospitales, almoshouses, and the prouisyon of the poor to their own private commodity.
d c-acp vvb n2, n2, cc dt n1 pp-f dt j p-acp po32 d j n1.
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332
Image 189
1889
To al these I say repente ye, and make restytucion. Goodes be euyll spente. Fyrste, if they be consumed in an yuell case.
To all these I say Repent you, and make restytucion. Goods be evil spent. First, if they be consumed in an evil case.
p-acp d d pns11 vvb vvi pn22, cc vvi n1. n2-j vbi n-jn vvn. ord, cs pns32 vbb vvn p-acp dt j-jn n1.
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Image 189
1890
As when they be applyed to pryde and excesse in apparel or meate and drinke, to the oppressyon and hurte of the poore.
As when they be applied to pride and excess in apparel or meat and drink, to the oppression and hurt of the poor.
p-acp c-crq pns32 vbi vvd p-acp n1 cc n1 p-acp n1 cc n1 cc vvi, p-acp dt n1 cc n1 pp-f dt j.
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333
Image 189
1891
Eyther to fynde a greate companye of ydle and loyterynge men.
Either to find a great company of idle and loitering men.
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1892
Then yf they be not vsed to a good vse, to the edifiyng STARTPAGEclxxx of Christes Churche, the helpe of the poore, the prisoners, and suche lyke.
Then if they be not used to a good use, to the edifying STARTPAGEclxxx of Christ's Church, the help of the poor, the Prisoners, and such like.
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334
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1893
For in the latter iudgement, the Lord shal aske what care and charge we had of the poore. Math. xxv.
For in the latter judgement, the Lord shall ask what care and charge we had of the poor. Math. xxv.
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335
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1894
And we see the rych man damned, because he gaue not to Lazarus, Luc. xvi. Unto those also I saye:
And we see the rich man damned, Because he gave not to Lazarus, Luke xvi. Unto those also I say:
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335
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1895
repent ye, and spend the giftes of God after knowledge and vertue, yf ye wyll not, ye shall all peryshe, Luke. xiii. God sleepeth not but seeth all oure actes, aud noteth oure dooynges.
Repent you, and spend the Gifts of God After knowledge and virtue, if you will not, you shall all perish, Lycia. xiii. God Sleepeth not but sees all our acts, and notes our doings.
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1896
Incase anye of these men (whether they be of the Ecclesiasticall Policie, or the Ciuile policie of thys your realme, mooste Gracious Kynge, and you my Lordes of hys most honorable coūsel) detract and wyl not make restitucion,
Incase any of these men (whither 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,
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1897
nor vse theyr goodes well, for the offyce ye haue taken from God, ye be bounde to compell them to do it.
nor use their goods well, for the office you have taken from God, you be bound to compel them to do it.
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1898
And fyrste of all (because ther is no mā but sinneth) loke fyrst vnto your selues,
And First of all (Because there is no man but Sinneth) look fyrst unto your selves,
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1899
& thē wyth ye kyng of Niniue, and the Nobles of hys realme, repente ye,
& them with the King of Nineveh, and the Nobles of his realm, Repent you,
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336
Image 190
1900
and restore vnto God that is Gods, and vnto mā, that which is for the cōfort of your subiectes:
and restore unto God that is God's, and unto man, that which is for the Comfort of your Subjects:
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336
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1901
good lawes, and dilygent execucion and vsage of the same.
good laws, and diligent execution and usage of the same.
j n2, cc j n1 cc n1 pp-f dt d.
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1902
Then compell both the spiritualtye as they be called, and also the temporaltie to make restituciō both to God and man accordingly.
Then compel both the spiritualty as they be called, and also the temporalty to make restitution both to God and man accordingly.
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336
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1903
And now the lord hath STARTPAGElxxxi geuen you peace, because ye myght haue leasure to do these thyngs,
And now the lord hath STARTPAGElxxxi given you peace, Because you might have leisure to do these things,
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1904
as Paul saith.i. Tim. ii. Do therfore as Salomon did.iii. Re. viii. Abuse not the peace in playing sportes, and pastyme, but in the buildynge of Gods temple, whych hath a longe tyme layne desolate: Ye haue an example.
as Paul Says i Tim. ii. 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: You have an Exampl.
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1905
Num. v, and in any case let that example be folowed. Ther be the gestes of Iosaphat the kynge wrytten ii. Para. xvii. in the whych are thre notable thynges.
Num. v, and in any case let that Exampl be followed. There be the gests of Iosaphat the King written ii. Para. xvii. in the which Are Three notable things.
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1906
Fyrst he toke away and remoued from hys people, Idololatrie.
Fyrst he took away and removed from his people, Idolatry.
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1907
The seconde, he gaue them true iudges, whose godly condicions are wryttē in the same booke. cap. xix. that feared the Lorde, accepted in iudgement no persōs, third.
The seconde, he gave them true judges, whose godly conditions Are written in the same book. cap. xix. that feared the Lord, accepted in judgement not Persons, third.
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1908
They receiued no brybes, nor rewardes.
They received no Bribes, nor rewards.
pns32 vvd dx n2, ccx n2.
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1909
The thyrde he placed and apoynted Priestes not in one place but in all the Cytyes of Iuda:
The Third he placed and appointed Priests not in one place but in all the Cities of Iuda:
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338
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1910
and not to the ende they shoulde playe and pastyme, but to teache, and not euerye thynge, but the lawe of God.
and not to the end they should play and pastime, but to teach, and not every thing, but the law of God.
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338
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1911
Al these thynges muste ye do, mooste Gracious Kynge and you my honourable Lordes of hys highe and wysecouncel,
All these things must you do, most Gracious King and you my honourable lords of his high and wysecouncel,
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338
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1912
if ye wyll lyue in peace, and quyetnes. I do not exhorte your Maiestye nor your most honorable Counsell lyghtlye, but vpon greate,
if you will live in peace, and quietness. I do not exhort your Majesty nor your most honourable Counsel lightly, but upon great,
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1913
and wayghtye consideracion to remoue al these thynges, that be eyther the Deuyl•, ether mannes inuincion.
and weighty consideration to remove all these things, that be either the Deuyl•, either Man's inuincion.
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1914
STARTPAGElxxxii For in the scripture I fynde that God manye tymes is offended when we giue •ym but halfe honour.
STARTPAGElxxxii For in the scripture I find that God many times is offended when we give •ym but half honour.
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339
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1915
Howe well began Hiiu the kynge of Israell.iiii. Regum. x. But because he remayned in the synnes of Hieroboam, hys kyngdome was not onelye afflycted, but at length distroied also.
How well began Hihu the King of Israel iiii Regum. x. But Because he remained in the Sins of Jeroboam, his Kingdom was not only afflicted, but At length destroyed also.
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1916
Abolyshe therfore godlye kynge all iniquytye, and permit not Masse nor such abhominacion to any man wyth in youre hyghnes realme:
Abolah Therefore godly King all iniquity, and permit not Mass nor such abomination to any man with in your highness realm:
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340
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1917
no not to the straungers, whyche doubtles shoulde be an occacyon of slaunder to youre realme, and subiectes.
no not to the Strangers, which doubtless should be an occasion of slander to your realm, and Subjects.
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1918
For Asa the kyng of Iuda.iii. Regum. xv. remouyd hys mother from the rule, and gouernaunce of of the realme, because she had an Idole in a groue, the which her sonne the kyng brent.
For Asa the King of Iuda 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.
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(38) part (DIV2)
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1919
Thē your magestie muste institute true, faythfull, and iudges of good conscyence. Then sende suche priestes throughe youre realme, that haue these twoo condycions.
Them your Majesty must institute true, faithful, and judges of good conscience. Then send such Priests through your realm, that have these twoo conditions.
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340
Image 192
1920
Fyrste that they teach, thē yt thie teach the word of God.
First that they teach, them that Thief teach the word of God.
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(38) part (DIV2)
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1921
If your magestye doo these thynges, then shall God sed peace and quietnes to hys pleasure.
If your Majesty do these things, then shall God sed peace and quietness to his pleasure.
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340
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1922
Farther, God shall make you a feare and terrour to fo•en and straunge nacions that know not the liuing god.
Farther, God shall make you a Fear and terror to fo•en and strange Nations that know not the living god.
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340
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1923
And this your magesty shal auoeyde the better, if ye beware of flaterers, and thynk as Ioada in hys youth fauored the truthe of God,
And this your Majesty shall auoeyde the better, if you beware of Flatterers, and think as Ioada in his youth favoured the truth of God,
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1924
and in hys age STARTPAGEclxxxiii by flattery departed from it iiii. Reg. xii. so the same yuell and daunger maye corrupte your hyghnes.
and in his age STARTPAGEclxxxiii by flattery departed from it iiii. Reg. xii. so the same evil and danger may corrupt your highness.
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341
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1925
Then if it may please you to commaund more sondry tymes to haue sermōs before your magestie, it wyll not be a lytle healpe to you yf they be wel made,
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,
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341
Image 192
1926
wel borne awaye, and wel practised. And seyng ther is in the yeare.viii. M.vii. C.lx. houres, it shall not be much for your highnes no nor for al your housholde, to bestow of thē.lii. in the yere to heare the Sermon of God.
well born away, and well practised. And sing 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.
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1927
If your magesty do these thinges, the blud of youre people shal not be requyred at youre hands.
If your Majesty do these things, the blood of your people shall not be required At your hands.
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341
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1928
But I rede both kyng and counsel to be admonished, and to amend thynges amysse. Yf not, the kynge of Niniue wyth hys people, shall ryse a• the later daye,
But I rede both King and counsel to be admonished, and to amend things amiss. If not, the King of Nineveh with his people, shall rise a• the later day,
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341
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1929
and condempne bothe kynge and counsell to deathe. For they conuerted at the preaching of one man:
and condemn both King and counsel to death. For they converted At the preaching of one man:
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341
Image 193
1930
yea at the preachyng of a straunger, we haue not only heard yt same by the mouth of straungers,
yea At the preaching of a stranger, we have not only herd that same by the Mouth of Strangers,
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(38) part (DIV2)
341
Image 193
1931
but also by the mouth of our owne country men, & that many tymes. Let vs therfore beleue and amende, or els we must peryshe.
but also by the Mouth of our own country men, & that many times. Let us Therefore believe and amend, or Else we must perish.
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1932
God preserue for ye death of Christ, the Kyngs magestie, al hys honorable councell wyth the hole realme. Amen.
God preserve for you death of christ, the Kings Majesty, all his honourable council with the hold realm. Amen.
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Image 193
