{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_24890/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_24890","id":"gutenberg_24890","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/24890","summary":null,"tags":["Bible. Jonah -- Commentaries","Category: Religion/Spirituality"],"text":"Produced by Free Elf, Louise Pryor, Early English Books\nOnline and the Online Distributed Proofreading Team at\nhttp://www.pgdp.net\n\n\n\n\n\n{Transcriber's note:\n\n  The spelling and word divisions are inconsistent throughout the\n  original. No changes have been made, but some possible typographical\n  errors are listed at the end of the etext.\n\n  There are two places in the original where paragraphs start with a\n  decorative initial capital letter, instead of the usual \u00b6 sign. These\n  paragraphs are preceded in this etext with a row of asterisks.\n\n  Several contractions are used in the original.\n  - Vowels with a line over them, usually indicating an omitted m or n,\n    are represented in this etext by \u0101, \u0113, \u012b, \u014d, \u016b.\n  - The words \"the\" and \"that\" are often printed in the original as a y\n    with a very small e or t over the top. These contractions are\n    represented in this etext by \"[the]\" and \"[that]\".\n  - The word \"with\" is sometimes printed in the original as a w followed\n    by a superscript t. This contraction is represented in this etext\n    by \"[with]\".\n  - The word \"thus\" is once printed in the original as a y followed by a\n    superscript s. This contraction is represented in this etext by\n    \"[thus]\".\n}\n\n\n\n\n\u00b6 The prophete Ionas/ with an introducci\u014d before teachinge to\nvnderst\u014dde him and the right vse also of all the scripture/ and why it\nwas written/ and what is therin to be sought/ and shewenge wherewith the\nscripture is locked vpp that he which readeth it/ can not vnderst\u014dde it/\nthough he studie therin neuer so moch: and agayne with what keyes it is\nso opened/ that the reader can be stopped out with no sotilte or false\ndoctrine of man/ from the true sense and vnderstondynge therof.\n\n\n\n\nW. T. vn to the Christen reader.\n\nAs [the] \u0113vious Philistenes stopped [the] welles of Abraham \u0101d filled\nthem vpp with erth/ to put [the] memoriall out of m\u012bde/ to [the] entent\n[that] they might chalenge [the] grounde: even so the fleshly m\u012bded\nypocrites stoppe vpp the vaynes of life which are in [the] scripture/\n[with] the erth of theyr tradici\u014ds/ false similitudes & lienge\nallegories: & [that] of like zele/ to make [the] scripture theyr awne\npossessi\u014d & marchaundice: and so shutt vpp the kingdome of heven which\nis Gods worde nether enter\u012bge in th\u0113 selues nor soferinge them that\nwolde.\n\n\u00b6 The scripture hath a body with out/ \u0101d within a soule/ sprite & life.\nIt hath [with] out a barke/ a shell \u0101d as it were an hard bone for [the]\nfleshly mynded to gnaw vppon. And within it hath pith/ cornell/ mary &\nall swetnesse for Gods electe which he hath chosen to geve them his\nspirite/ & to write his law & [the] faith of his sonne in their hertes.\n\n\u00b6 The scripture c\u014dteyneth .iii. th\u012bges in it first [the] law to c\u014ddemne\nall flesh: sec\u014ddaryly [the] Gospell/ [that] is to saye/ promises of\nmercie for all [that] repent & knowlege their sinnes at the preach\u012bge\nof [the] law & c\u014dsent in their hertes that the law is good/ & submitte\nthem selues to be scolers to lern to kepe the lawe & to lerne to beleue\n[the] mercie that is promised th\u0113: & thridly the stories & liues of\nthose scolars/ both what chaunces fortuned th\u0113/ & also by what meanes\ntheir scolemaster taught th\u0113 and made them perfecte/ & how he tried the\ntrue from the false.\n\n\u00b6 When [the] ypocrites come to [the] lawe/ they put gloses to \u0101d make no\nmoare of it then of a worldly law which is satisfied with [the] outwarde\nworke and which a turke maye also fulfill. Wh\u0113 yet Gods law never\nceaseth to c\u014ddemne a man vntill it be written in his herte and vntill he\nkepe it naturally without c\u014dpulsion & all other respecte saue only of\npure love to God and his neyboure/ as he naturally eateth wh\u0113 he is an\nhongred/ without c\u014dpulsi\u014d & all other respecte/ saue to slake his hongre\nonly.\n\n\u00b6 And wh\u0113 they come to the Gospell/ there they m\u012bgle their leuen & saye/\nGod now receaueth vs no moare to mercie/ but of mercie receaueth vs to\npenaunce/ that is to wete/ holy dedes [that] make them fatt belies & vs\ntheir captiues/ both in soule and body. And yet they fayne theyr Idole\n[the] Pope so mercifull/ [that] if thou make a litle money glister in\nhis Balams eyes/ there is nether penaunce ner purgatory ner any fast\u012bge\nat all but to fle to heven as swefte as a thought and at the\ntwinkellynge of an eye.\n\n\u00b6 And the liues stories and gestes of men which are c\u014dtayned in the\nbible/ they reade as th\u012bges no moare perteyn\u012bge vn to th\u0113/ then a take\nof Rob\u012b hode/ & as th\u012bges they wott not wherto they serue/ saue to fayne\nfalse disc\u0101t & iuglinge allegories/ to stablish their kingdome with all.\nAnd one [the] chefest & fleshliest studie they have/ is to magnifie\n[the] sayntes aboue measure & aboue [the] trueth & with their poetrie to\nmake them greater then euer God make them. And if they finde any\ninfirmite or synne asscribed vn to [the] saintes/ that they excuse with\nall dilig\u0113ce/ diminush\u012bge the glorie of [the] mercie of God & robbinge\nwretched sinners of all theyr c\u014dforte/ & thinke therby to flater the\nsayntes and to obtayne their fauoure & to make speciall aduocates of\nth\u0113: even as a man wold obtayne [the] fauoure of wordely tirantes: as\nthey also fayne the saintes moch moare cruell then ever was any heath\u0113\nman & moare wrekefull and vengeable then [the] poetes faine their godes\nor their furies [that] torment [the] soules in hell/ if theyr eu\u0113s be\nnot fasted & their images visited & saluted wyth a Pater noster (whych\nprayer only oure lippes be accoynted with oure hertes vnderst\u014ddinge none\nat all) and worsheped [with] a candell & [the] offer\u012bge of oure deuoci\u014d/\nin [the] place which thei haue chosen to heare [the] supplicaci\u014ds & meke\npetici\u014ds of their clientes therin.\n\n\u00b6 But thou reader th\u012bke of [the] law of God how [that] it is all to\ngether spirituall/ & so spirituall [that] it is neuer fulfilled [with]\ndedes or werkes/ vntill they flow out of thyne herte [with] as greate\nloue toward thy neyboure/ for no deseru\u012bge of his ye though he be thine\nenimie/ as Christ loued [the] \u0101d did for the/ for no deseru\u012bge of thyne/\nbut ev\u0113 wh\u0113 thou wast his enimie. And in [the] meane time/ thoroute all\nour infancie & childhod in Christ/ tyll we be growen vpp in to perfecte\nmen in the full knowlege of christ & full loue of christ agayne & of\noure neyboures for his sake/ after [the] ensample of his loue to vs/\nrembenbir that [the] fulfillynge of [the] law is/ a fast fayth in\nchristes bloud coupled [with] our professi\u014d & submytt\u012bge our selues to\nlerne to doo better.\n\n\u00b6 And of [the] Gospell or promises which thou metest in [the] scripture/\nbeleue fast [that] God will fulfill them vn to [the]/ and that vn to\n[the] vttemost Iott/ at the repentaunce of thyne herte/ wh\u0113 thou turnest\nto hym & forsakest euell/ even of his goodnesse & fatherly mercie vn to\nthe/ \u0101d not for thy flatter\u012bge hym with ypocritish workes of thyne awne\nfayninge. So [that] a fast faith only with out respecte of all workes/\nis the forgeuenesse both of the synne which we did in tyme of ignoraunce\nwith luste \u0101d c\u014dsent to synne/ & also of all the synne which we doo by\nchaunce & of frailte/ after [that] we are come to knowlege \u0101d have\nprofessed [the] law out of oure hertes. And all dedes serue only for to\nhelpe oure neyboures & to tame oure flesh that we fall not to synne\nagayne/ & to exercice oure soules in vertue/ & not to make satisfaction\nto Godward for [the] synne [that] is once paste.\n\n\u00b6 And all other stories of [the] bible/ with out excepci\u014d/ are [the]\npractisinge of [the] law & of the Gospell/ and are true and faitfull\nensamples & sure erneste [that] God will euen so deale with vs/ as he\ndid with th\u0113/ in all infirmities/ in all temptaci\u014ds/ & in all like cases\n& chaunces. Wherin ye se on [the] one syde/ how fatherly & tendirly &\nwith all c\u014dpassion god entreateth his electe which submitte them selues\nas scolers/ to lerne to walke in the wayes of his lawes/ & to kepe th\u0113\nof loue. If they forgatt th\u0113 selues at a time & w\u0113t astraye/ he sought\nth\u0113 out & sett th\u0113 agayne with all mercie. If they fell & hurte th\u0113\nselues/ he healed th\u0113 agayne with all compassion & tendernesse of hert.\nHe hath ofte brought greate tribulation & aduersite vppon his electe:\nbut all of fatherly loue only/ to teach th\u0113 & to make them se their awne\nhertes & [the] sinne [that] there laye hid/ that they might aftirwarde\nfeale his mercie. For his mercie wayted vppon th\u0113/ to rid them out\nagayne/ assone as they ware lerned & come to [the] knowlege of their\nawne hertes: so that he neuer cast man awaye how depe so euer he had\nsinned/ saue th\u0113 \u014dly which had first cast [the] yocke of his lawes fr\u014d\ntheir neckes/ with vtter diffiaunce & malice of herte.\n\nWhich ensamples how c\u014dfortable are they for vs/ wh\u0113 we be fallen in to\nsinne & God is come vpp\u014d vs with a scorge/ [that] we dispeare not/ but\nrep\u0113t with full hope of mercie after [the] ensamples of mercie [that]\nare gone before: And therfore they were written for our lern\u012bge/ as\ntestifieth Paul Ro. xv. to c\u014dforte vs/ [that] we might [the] better put\noure hope & trust in God/ wh\u0113 we se/ how mercifull he hath bene in tymes\npast vn to our weake brethern [that] are gone before/ in all theyr\naduersities/ neade/ temptaci\u014ds/ ye & horrible synnes in to which they\nnow & then fell.\n\n\u00b6 And on [the] other side ye se how they [that] hardened their hertes &\nsynned of malice & refused mercie [that] was offered th\u0113 & had no power\nto rep\u0113t/ perished at [the] later ende with all confusion & shame\nmercilessely. Which ensamples are very good & necessary/ to kepe vs in\nawe & dreade in tyme of prosperite as thou maist se by Paul. j. Cor. x.\nthat we abyde in the feare of God/ & wax not wild and fall to vanities\n\u0101d so synne \u0101d prouoke God and bringe wrath vppon vs.\n\n\u00b6 And thridly ye se in that practise/ how as god is mercifull &\nlongesoferynge/ euen so were all his true prophetes & prechers/ beringe\nthe infirmities of their weake brethern & their awne wr\u014dges & iniuries\nwith all paci\u0113ce & longesoferinge/ neuer castinge any of th\u0113 of their\nbackes/ vn tyll they synned agenst [the] holygost/ maliciously\npersecutinge [the] open & manifest trouth: c\u014dtrary vn to the ensample of\n[the] Pope/ which in sinninge agenst God & to quench [the] trueth of his\nholy spirite/ is euer chefe captayne and tr\u014dpetblower/ to sett other\nawerke/ \u0101d seketh only his awne fredome/ liberte/ priuilege/ welth/\nprosperite/ profite/ pleasure/ pastyme/ honoure & glorie/ with [the]\nbondage/ thraldome/ captiuite/ miserie/ wretchednesse & vile subiecti\u014d\nof his brethern: & in his awne cause is so feruent/ so steffe & cruell/\nthat he will not sofre one word spoken agenst his false magiste/ wily\ninuenci\u014ds \u0101d iuglynge ypocrisie to be vnadu\u0113ged/ thongh all\nchristendome shuld be sett to gether by the eares/ and shuld cost he\ncared not how many hundred thousande their lives.\n\n       *       *       *       *       *\n\nNow [that] thou mayst reade Ionas frutefully & not as a poetis fable/\nbut as an obligac\u014d betwene God and thy soule/ as an ernist peny geuen\n[the] of God/ [that] he wil helpe [the] in time of nede/ if thou turne\nto him \u0101d as the word of god [the] only fode \u0101d life of thy soule/ this\nmarke & note. First count Ionas the frend of god \u0101d a man chosen of god\nto testifie his name vn to [the] worlde: but yet a younge scolar/ weake\n& rude/ after [the] faci\u014d of [the] appostles/ while Christ was yet with\nthem bodyly. Which though Christ taught th\u0113 euer to be meke & to vmble\nth\u0113 selues/ yet oft stroue amonge them selues who shuld be greatest. The\nsonnes of Zebede wold sitt/ the one on the right h\u014dde of Christ \u0101d the\nother on [the] lifte. They wold praye/ that fire might desc\u0113de from\nheuen/ and consume the Samaritanes.\n\n\u00b6 Wh\u0113 Christ axed who saye men that I am/ Peter answered/ thou arte the\nsonne of the lyuinge God/ as though Peter had bene as perfecte as an\nangell. But immediatly after/ when Christ preached vn to th\u0113 of his\ndeeth & passi\u014d/ Peter was angre & rebuked Christe & thought ernestly\n[that] he had raued & not wist what he sayde: as at a nother time/ when\nChrist was so feru\u0113tly busied in healinge [the] people/ [that] he had\nnot leyser to eate/ they went out to holde him/ supposinge that he had\nbene besyde him selfe. Ande one [that] cast out deuels in Christes name/\nthey forbade/ because he wayted not on them/ so glorious were they yet.\n\n\u00b6 And though christ taughte all waye to forgeue/ yet peter after longe\ngoenge to scole/ axed wether men shuld forgeue .vij. tymes/ thynkinge\n[that] .viij. tymes had bene to moch. And at [the] last soper Peter wold\nhave died with christe/ but yet within fewe howres after/ he denied hym/\nboth cowardly & shamefully. And after [the] same maner/ though he had so\nl\u014dge herd that nom\u0101 might auenge him selfe/ but rather turne [the] other\ncheke to/ then to smyte agayne/ yet when Christ was in tak\u012bge/ peter\naxed whether it were lawfull to smyte with [the] swerde/ \u0101d taried none\nanswere/ but layed on rashly. So that though when we come first vn to\n[the] knowlege of the trueth/ and the peace is made betwene God & vs/ &\nwe loue his lawes & beleue & trust in hym/ as in oure father & haue good\nhertes vn to him & be born anew in [the] sprite: yet we are but childern\n\u0101d younge scolars weake & foble & must have leysar to grow in [the]\nspirite/ in knowlege/ loue & in [the] dedes therof/ as younge childern\nmust have tyme to grow in their bodies.\n\n\u00b6 And God oure father & scolemaster fedeth vs & teached vs accordinge vn\nto the capacite of oure stomakes/ & maketh vs to grow & waxe perfecte/ &\nfineth vs & trieth vs as gold/ in [the] fire of temptaci\u014ds &\ntribulations. As Moses wittneseth Deutero. viij. say\u0113ge: Rem\u0113ber all\n[the] waye by which [the] lord thy God caried [the] this .xl. yeres in\n[the] wildernesse/ to vmble the & to t\u0113pte or proue the/ [that] it might\nbe knowen what were in thine hert. He brougt the in to aduersite & made\n[the] an hongred/ & then feed [the] with m\u0101 which nether thou ner yet\nthi fathers euer knew of/ to teach [the] that a m\u0101 liueth not by bred\nonly/ but by all that proceadeth out of the mouth of God. For [the]\npromises of god are life vn to all [that] cleaue vn to th\u0113/ moch moare\nth\u0113 is bred & bodyly sustinaunce: as [the] iourney of [the] childern of\nIsrael out of egypte in to [the] londe promised them/ ministreth the\nnotable ensamples & [that] abound\u0101tly/ as doeth all [the] rest of the\nbible also. How be it/ it is impossible for flesh to beleue & to trust\nin [the] trueth of gods promises/ vntyll he haue lerned it in moch\ntribulacion/ after that God hath deliuered h\u012b out therof agayne.\n\n\u00b6 God therfore to teach Ionas & to shew him his awne hert & to make him\nperfecte & to enstructe vs also bi his ensample/ sent him out of [the]\nlande of Israel where he was a prophete/ to goo amonge [the] heath\u0113\npeople & to [the] greatest & mightiest citie of [the] world th\u0113/ called\nNiniue: to preache [that] within .xl. dayes they shuld all perish for\ntheir sinnes & that [the] citie shuld be ouerthrow\u0113. Which message [the]\nfrewil of Ionas had as moch power to doo/ as the weakest herted wom\u0101 in\nthe world hath power/ if she were c\u014dmaunded/ to leppe in to a tobbe of\nlyuinge snakes & edders: as happely if God had c\u014dmaunded Sara to haue\nsacrificed hir sonne Isaac/ as he did Abrah\u0101/ she wold haue disputed\nwith h\u012b yer she had done it/ or though she were str\u014dge ynough/ yet many\nan holy seint coud not haue found in their hertes/ but wold haue\ndisobeyed \u0101d haue runne awaye fr\u014d [the] presens of [the] c\u014dma\u016bdem\u0113t of\ngod [with] Ionas if thei had bene so str\u014dgly t\u0113pted.\n\n\u00b6 For Ionas thought of this maner: loo/ I am here a prophete vn to Gods\npeople the Israelites. Which though they haue gods word testified vn to\nthem dayly/ yet dispice it & worshepe God vnder [the] likenesse of\ncalues & after all maner facions saue after his awne worde/ & therfore\nare of all naci\u014ds [the] worst & most worthy of punishment. And yet god\nfor loue of few [that] are amonge them & for his names sake spareth them\n& defendeth them. How th\u0113 shuld god take so cruell vengeaunce on so\ngreate a multitude of them to whome his name was neuer preached to \u0101d\ntherfore are not [the] tenth parte so euel as these? If I shal therfore\ngoo preach so shall I lye & shame my selfe & God therto and make them\nthe moare to dispice god and sett the lesse by him \u0101d to be the moare\ncruell vn to his people.\n\n\u00b6 And vppon that imaginaci\u014d he fled fr\u014d the face or presens of God: that\nis/ out of [the] contre where God was worsheped in & fr\u014d prosecutynge of\nGods c\u014dmaundem\u0113t/ and thought/ I wyll gett me a nother waye amonge [the]\nhethen people & be no moare a prophete/ but lyue at rest & out of all\nc\u014dbraunce. Neuer [the] lesse the god of all mercie which careth for his\nelecte childern & turneth all vn to good to them & smiteth th\u0113 to heale\nthem agayne & killeth th\u0113 to make th\u0113 aliue agayne/ & playeth with th\u0113\n(as a father doth some tyme with his yo\u016bge ignoraunt childern) &\ntempteth them & proueth them to make them se theyr awne hertes/ prouided\nfor Ionas/ how all thinge shuld be.\n\n\u00b6 When Ionas was entered in to the sheppe/ he layed him downe to slepe\n\u0101d to take his rest: that is/ his c\u014dscience was tossed betwene the\nc\u014dmaudem\u0113t of God which sent him to Niniue/ & his fleshly wisdome that\ndissuaded & counseled hym [the] c\u014dtrary & at [the] last preualed ag\u0113st\n[the] c\u014dmaundem\u0113t & caried hym a nother waye/ as a sheppe caught betwene\n.ii. streames/ & as poetes faine the mother of Meliager to be betwene\ndiuers affecti\u014ds/ while to adu\u0113ge hir brothers deeth/ she sought to sle\nhir awne sonne. Where vppon for very payne & tediousnesse/ he laye downe\nto slepe/ for to put [the] c\u014dmaundement which so gnew & freate his\nc\u014dscience/ out of minde/ as [the] nature of all weked is/ wh\u0113 they haue\nsinned a good/ to seke al meanes with riot/ reuell & pastyme/ to driue\n[the] remenbraunce of synne out of their thoughtes or as Ad\u0101 did/ to\ncouer their nakednesse with aporns of pope holy workes. But God awoke\nhym out of his dreame/ and sett his synnes before his face.\n\n\u00b6 For when [the] Lott had caught Ionas/ th\u0113 be sure [that] his synnes\ncame to rem\u0113braunce agayne & that his conscience raged no lesse th\u0113\n[the] waues of the se. And th\u0113 he thought that he only was a sinner &\n[the] hethen that ware in [the] shepp none in respecte of him/ ad\nthought also/ as veryly as he was fled fr\u014d god/ that as verily god had\ncast h\u012b awaye: for [the] sight of [the] rod maketh [the] natural child\nnot \u014dly to se & to knowlege his faulte/ but also to forgett all his\nfathers olde mercie & kindnesse. And then he c\u014dfessed his synne openly &\nhad yet leuer perish alone th\u0113 [that] [the] other shuld haue perished\nwith him for his sake: and so of very desperacion to haue liued any\nlenger/ bad cast him in to [the] see betymes/ excepte they wold be lost\nalso.\n\n\u00b6 To speake of lottes/ how ferforth they are lawfull/ is a light\nquesti\u014d. First to vse th\u0113 for the breakinge of strife/ as when\npartenars/ their goodes as equally diuided as they c\u0101/ take euery m\u0101 his\nparte by lott/ to auoyde all suspici\u014d of disceytfulnesse: & as [the]\nappostles in [the] first of [the] Actes/ wh\u0113 they sought a nother to\nsuccede Iudas the traytoure/ & .ii. persones were presentes/ th\u0113 to\nbreake strife & to satisfie al parties/ did cast lotttes/ wheter shuld\nbe admitted/ desirynge god to teper th\u0113 & to take wh\u014d he knew most mete/\nseynge they wist not wheter to preferre/ or haply coude not all agre on\nether/ is lawfull ad in all like cases. But to abuse them vn to [the]\ntemptinge of God & to c\u014dpell him therwith to vtter thinges wherof we\nst\u014dd in doute/ when we haue no commaundem\u0113t of him so to do/ as these\nheth\u0113 here dyd/ though God turned it vn to his glorie/ can not be but\neuell.\n\n\u00b6 The hethen scepm\u0113 asstonied at [the] sight of [the] miracle/ feared\nGod/ prayed to him/ offered sacrifice & vowed vowes. And I doute not/\nbut that some of th\u0113 or haply all came therby vn to the true knowlege &\ntrue worshepinge of God & ware w\u014dne to God in theyr soules. And [thus]\nGod which is infinite mercifull in all his wayes/ wrought their soules\nhealth out of [the] infirmite of Ionas/ euen of his good will & purpose\n& loue wherewith he loued them before the world was made/ & not of\nchaunce/ as it appereth vn to the eyes of the ignoraunt.\n\n\u00b6 And that Ionas was .iii. dayes & .iii. nightes in the bely of his\nfish: we c\u0101 not therby proue vn to te Iewes & \u012bfideles or vn to any man/\n[that] Christ must therfore dye \u0101d be buried & rise agayne. But we vse\n[the] ensample \u0101d likenesse to strength the faith of the weake. For he\nthat beleaueth the one can not doute in [the] other: in as moch as the\nh\u0101d of God was no lesse mightie in preseru\u012bge Ionas aliue agenst all\nnaturall possibilite & in deliuerynge h\u012b safe out of his fish/ th\u0113 in\nreysynge vpp Christe agayne out of his sepulchre. And we maye describe\n[the] power & vertue of [the] resurrecci\u014d therby/ as Christ h\u012b selfe\nboroweth [the] similitude therto Mat. xij. say\u0113ge vn to [the] Iewes that\ncame aboute him & desyred a signe or a w\u014dder fr\u014d heuen to certifye th\u0113\nthat he was christ: this euell & wedlockebreak\u012bge naci\u014d (which breake\n[the] wedlocke of faith wherwith they be maried vn to God/ \u0101d beleue in\ntheir false workes) seke a signe/ but there shal no signe be geuen th\u0113\nsaue [the] signe of the Prophete Ionas. For as Ionas was .iij. dayes \u0101d\niij. nightes in the bely of the whale/ eu\u0113 so shall the sonne of man be\n.iij. dayes & .iij. nyghtes in the herte of the erth. Which was a watch\nword/ as we saye/ & a sharpe threateninge vn to [the] Iewes & as moch to\nsaye as thus/ ye harde herted Iewes seke a signe: loo/ thys shalbe youre\nsygne/ as Ionas was reysed out of the sepulchre of his fishe & then\nsent vn to the Niniuites to preach [that] they shuld perish/ euen so\nshall I ryse agayne out of my sepulchre & come & preach repentaunce vn\nto you. Se therfore when ye se [the] signe that ye rep\u0113t or else ye shal\nsuerly perish & not escape. For though the infirmities which ye now se \u012b\nmy flesh be a lett vn to youre faythes/ ye shall yet then be with out\nexcuse/ when ye se so greate a miracle & so greate power of god shed out\nvpp\u014d you. And so Christe came agayne after [the] resurrecci\u014d/ in his\nspirite & preached rep\u0113taunce vn to them/ by the mouth of his appostles\n& disciples/ & with miracles of [the] holy gost. And all that repented\nnot perished shortly after \u0101d were for [the] most parte slayne with\nswerde \u0101d [the] rest caried awaye captiue in to all quarters of the\nworld for an ensample/ as ye se vn to this daye.\n\n\u00b6 And in lyke maner sens the world beganne/ where soeuer repentaunce was\noffered and not receaued/ there God toke cruell vengeaunce immediatly:\nas ye se in [the] floud of Noe/ in the ouerthrow\u0113ge of Sod\u014d & Gomor &\nall the contre aboute: & as ye se of Egipte/ of the Amorites/ Cananites\n& afterwarde of the very Israelites/ & then at the last of the Iewes to/\n\u0101d of the Assyriens and Babyloniens and so thorout all the imperes of\nthe world.\n\n\u00b6 Gyldas preached rep\u0113taunce vn to [the] olde Britaynes that inhabited\nengl\u014dd: they repented not/ & therfore God sent in theyr enimies vpp\u014d th\u0113\non euery side & destroyed th\u0113 vpp & gaue the l\u014dd vn to other naci\u014ds. And\ngreate vengeaunce hath bene tak\u0113 in that lande for synne sens that tyme.\n\n\u00b6 Wicleffe preached rep\u0113taunce vn to oure fathers not longe sens: they\nrep\u0113ted not for their hertes were indurat & theyr eyes blinded with\ntheir awne Pope holy rightwesnesse wherwith they had made theyr soules\ngaye agenst the receauinge agayne of [the] weked spirite that bringeth\n.vii. worse then hym selfe with him & maketh [the] later ende worse then\nthe beginninge: for in open sinnes there is hope of repentaunce/ but in\nholy ypocrisie none at all. But what folowed? they slew their true &\nright kinge \u0101d sett vpp .iii. wr\u014dge k\u012bges arow/ vnder which all the\nnoble bloud was slayne vpp \u0101d halfe the com\u0113s therto/ what in fraunce &\nwhat with their awne swerde/ in fight\u012bge amonge th\u0113 selues for [the]\ncrowne/ & [the] cities and townes decayed and the land brought halfe in\nto a wyldernesse in respecte of that it was before.\n\n\u00b6 And now Christ to preach rep\u0113taunce/ is resen yet \u014dce agayne out of\nhis sepulchre in which the pope had buried him and kepte him downe with\nhis pilars and polaxes and all disgysinges of ypocrisie/ with gyle/\nwiles and falshed/ \u0101d with the swerd of al princes which he had blynded\nwith his false marchaundice. And as I dowte not of [the] ensamples that\nare past/ so am I sure that greate wrath will folow/ excepte rep\u0113taunce\nturne it backe agayne and cease it.\n\n\u00b6 When Ionas had bene in te fishes bely a space & the rage of his\nconscience was somewhat quieted \u0101d swaged and he come to him selfe\nagayne and had receaued a lytle hope/ the qualmes & panges of desperaci\u014d\nwhich went ouer hys hert/ halfe ouercome/ he prayed/ as he maketh\nmenci\u014d in the texte say\u0113ge: Ionas prayed vn to the lord his god out of\nthe bely of the fishe. But the wordes of that prayer are not here sett.\nThe prayer [that] here stondeth in the texte/ is the prayer of prayse &\nth\u0101kesgeu\u0113ge which he prayed and wrote when he was escaped and past all\nieopardie.\n\n\u00b6 In the end of which prayer he sayth/ I will sacrifice with the voyce\nof thankesgeuenge and paye that I haue vowed/ that sauinge cometh of the\nlorde. For verely to c\u014dfesse out of the herte/ that all benefites come\nof God/ euen out of the goodnesse of his mercie and not deseruinge of\noure dedes/ is the only sacrifice that pleaseth God. And to beleue that\ngod only is the sauer/ is the thynge that all the Iewes vowed in theyr\ncircumcision/ as we in oure baptim. Which vowe Ionas now tawght with\nexperi\u0113ce/ promiseth to paye. For those outwarde sacrifices of bestes/\nvn to which Ionas had haply asscribed to moch before/ were but feble &\nchildish thinges & not ordeyned/ that the workes of th\u0113 selues shuld be\na seruice vn to god/ but vn to the people/ to put th\u0113 in remembraunce\nof this inwarde sacrifice of thankes & of faith to trust and beleue in\nGod the only sauer. Which significacion when was awaye/ they were\nabhominable and deuellysh ydolatrye and imageseruice: as oure ceremonies\nand sacramentes are become now to all that trust & beleue in the werke\nof them and ar not taught the significacions/ to edifye theyr soules\nwith knowlege and the doctrine of God.\n\n\u00b6 When Ionas was cast vpp\u014d lond agayne/ then his will was fre \u0101d had\npower to goo whother God sent him & to doo what God bade/ his awne\nimaginacions layed a parte. For he had bene at a new scole/ ye \u0101d in a\nfornace where he was purged of moch refuse & droshe of fleshly wisdome/\nwhich resisted [the] wisdome of god & led Ionases wil c\u014dtrary vn to\n[the] will of god. For as ferre as we be blynd in Adam/ we can not but\nseke & will oure awne profitt/ pleasure & glorie. And as ferre as we be\ntaughte in the sprite/ we can not but seke & wyll the pleasure and\nglorie of God only.\n\n\u00b6 And as for the .iij. dayes iourney of Niniue/ whether it were in\nlength or to goo rounde aboute it or thorow all the stretes/ I c\u014dmitte\nvn to the discreci\u014d of other men. But I thinke that it was then the\ngreatest citie of the world.\n\n\u00b6 And that Ionas w\u0113t a dayes iourney in the citie/ I suppose he did it\nnot in one daye: but w\u0113t fayre & easyly preach\u012bge here a sermon & there\na nother & rebuked the synne of the people for which they must perishe.\n\n\u00b6 And when thou art come vn to the rep\u0113taunce of the Niniuites/ there\nhast thou sure ernest/ that how soeuer angre god be/ yet he remembreth\nmercie vn to all that truly repent and beleue in mercie. Which ensample\noure sauioure Christ also casteth in the teeth of the indurat Iewes\nsayenge: the Niniuites shall rise in iudgem\u0113t with this nation and\ncondemne them/ for they repented at the preachynge of Ionas/ and beholde\na greater th\u0113 Ionas here/ meanynge of hym selfe. At whose preachinge\nyet/ though it were neuer so mightie to perce the herte/ & for all his\nmiracles therto/ the hard herted Iewes coude not repent: when the\nheathen Niniuites repented at the bare preachynge of Ionas rebukinge\ntheyr synnes with out any miracle at all.\n\n\u00b6 Why? for [the] Iewes had leu\u0113ded the spirituall law of God and with\ntheyr gloses had made it all to gether erthie \u0101d fleshly/ and so had\nsett a vayle or coueringe on Moses face/ to shodowe and darken [the]\nglorious brightnesse of his contenaunce. It was synne to stele: but to\nrobbe wedowes howses vnder a coloure of longe pray\u0113ge/ & to polle in the\nname of offeringes/ and to snare [the] people with intollerable\nc\u014dstitucions ag\u0113st all loue/ to ketch theyr money out of theyr purses/\nwas no synne at all.\n\n\u00b6 To smyte father \u0101d mother was synn: But to withdraw helpe fr\u014d them at\ntheyr nede/ for blynde zele of offeringe/ vn to the profytt of the holy\nphareses/ was then as meritorious as it is now to let all thy kynne\nchose wheter they will synke or sweme/ while thou byldest and makest\ngoodly fundati\u014ds for holy people which thou hast chosen to be thy\nchriste/ for to sowple thy soule with the oyle of theyr swete\nblessynges/ & to be thy Iesus for to saue thy soule from [the] purgatory\nof the bloud that only purgeth synne/ with theyr watch\u012bge/ fast\u012bge/\nwolward goinge & rysynge at mydnyght etc. where wyth yet they purge not\nthem selues from theyr couetousnesse/ pryde/ lechury or any vyce that\nthou seyst amonge the laye people.\n\n\u00b6 It was greate synne for Christ to heale the people on the sabboth daye\nvn to the glorie of God hys father/ but none at all for them to helpe\ntheyr catell vnto theyr awne profett.\n\n\u00b6 It was synne to eate wyth vnwashen handes or on an vnwashen table/ or\nout of an vnwashen dish: but to eate out of that purifyed dysh that\nwhich came of brybery/ theft & extorsion/ was no synne at all.\n\n\u00b6 It was exceadynge meritorious to make many dyscyples: But to teach\nthem to feare God in hys ordynaunces/ had they no care at all.\n\n\u00b6 The hye prelates so defended the ryght of holy church \u0101d so feared the\npeople with the curse of God & terreble paynes of hell/ that no man\ndurst leaue the vilest herke in hys gardeyne vntythed. And the offerynge\nand thynges dedycat vn to God for the profitt of hys holy vycars where\nin soch estymacion and reuer\u0113ce/ that it was moch greater synne to\nsweare truly by them/ th\u0113 to forswere thy selfe by God: what vengeaunce\nthen of God/ and how terreble and cruell damnacion thynke ye preached\nthey to fall on th\u0113 that had stolen soch holy th\u012bges? And yet sayth\nChrist/ that ryghtwesnesse \u0101d faith in kepynge promise/ mercie and\nindyfferent iudgement were vtturly troden vnder fote and cleane dispysed\nof those blessed fathers/ whych so mightely mayntened Arons patrimony \u0101d\nhad mad it so prosperous \u0101d enuironed it and walled it aboute on euery\nsyde with [the] feare of god/ that noman durst twech it.\n\n\u00b6 It was greate holynesse to garnysh [the] sepulchres of [the] prophetes\n& to c\u014ddemne their awne fathers for sleynge of them: and yet were they\nth\u0113 selues for blinde zele of their awne c\u014dstituci\u014ds/ as ready as their\nfathers to sle whosoeuer testified vn to them/ the same trueth which\nthe prophetes testified vn to theyr fathers. So that Christ c\u014dpareth all\nthe rightwesnesse of those holy patriarkes vn to the outwarde bewtye of\na paynted sepulchre full of stench and all vn clennesse wythyn.\n\n\u00b6 And finally to begyld a mans neyboure in sotle bargeninge and to\nwrappe and c\u014dpase him in with cauteles of the law/ was then as it is now\nin the kingdome of [the] Pope. By the reason where of they excluded the\nlaw of loue out of theyr hertes/ \u0101d c\u014dsequ\u0113tly all true repentaunce: for\nhow coude they rep\u0113t of [that] they coude not se to be sinne?\n\n\u00b6 And on the other syde they had sett vpp a rightwesnesse of holy\nworkes/ to clense theyr soules with all: as the Pope sanctifieth vs with\nholy oyle/ holy bred/ holy salt/ holy candels/ holy dome ceremonies \u0101d\nholy dome blessynges/ and with what soever holynesse thou wilt saue with\nthe holynes of Gods worde which only speaketh vn to the herte and\nsheweth the soule hir filthynesse and vnclennesse of synne/ and leadeth\nhir by [the] waye of repentaunce vn to [the] fountayne of Christes\nbloude to washe it awaye thorow faith. By the reason of which false\nrightwesnesse they were dysobedient vn to the rightwesnesse of God/\nwhich is the forgeuenesse of synne in Christes bloude and coude not\nbeleue it. And so thorow fleshly interpretynge the law \u0101d false imagined\nrightwesnesse/ their hertes were hardened \u0101d made as stony as clay in an\nhote furnace of fire/ that they coude receaue nether repentaunce ner\nfaith or any moyster of grace at all.\n\n\u00b6 But the hethen Niniuites/ though they were blynded with lustes a good/\nyet were in thofe .ii. poyntes vncorrupte and vnhardened/ & therfore\nwith the only preachinge of Ionas came vn to the knowlege of their\nsynnes and confessed them & repented truly & turned euery man from his\neuell dedes & declared theyr sorow of hert & true repentaunce/ with\ntheyr dedes which they dyd out of faith & hope of forgeuenesse/\nchastysinge their bodies with prayer & fastinge & with takinge all\npleasures from the flesh: trustynge/ as god was angre for their\nwekedness/ even so shuld he forgeue them of hys mercye/ yf they rep\u0113ted\n& forsoke their mysse lyuinge.\n\n\u00b6 And in the last ende of all/ thou hast yet a goodly ensample of\nlernynge/ to se how erthye Ionas is styll for all hys tryenge in the\nwhales bely. He was so sore displeased because the Niniuites perished\nnot/ that he was wery of hys lyfe and wished after the deeth for very\nsorow & payne/ that he had loost the glorie of his prophesienge/ in that\nhis prophesie come not to passe. But god rebuked him with a likenesse\nsayenge: it greueth thyne hert for the losse of a vile shrobbe or\nspraye/ wheron thou bestoweddest no loboure or cost/ nether was it thyne\nhandwerke. How moch moare then shuld greue myne herte/ the losse of so\ngreate a multitude of innoc\u0113tes as are in Niniue/ which are all myne\nhandes werke. Nay Ionas/ I am God ouer all/ and father as well vn to the\nhethen as vn to the Iewes \u0101d mercifull to all and warne yer I smyte:\nnether threte I so cruelly by any prophete/ but that I wyll forgeue yf\nthey repent \u0101d ax mercie: nether on the other syde/ what soeuer I\npromyse/ wyll I fulfyll it/ saue for theyr sakes only whych trust in me\nand submitte them selues to kepe my lawes of very loue/ as naturall\nchyldern.\n\n       *       *       *       *       *\n\nOn thys maner to read [the] scripture is [the] right vse therof & why\n[the] holy gost caused it to be writt\u0113. That is [that] thou first seke\nout [the] law/ what god will haue the to doo/ interpretinge it\nspiritually with out glose or coueringe the brightnesse of Moses face/\nso [that] thou fele in thyne hert/ how that it is damnable synne before\ngod/ not to loue they neyboure that is thyne enimie/ as puerly as Christ\nloued the/ and [that] not to loue thy neyboure in thyne herte/ is to\nhaue c\u014dmitted all ready all synne agenst him. And therfore vn tyll that\nloue become/ thou must knowlege vnfaynedly that there is synne in the\nbest dede thou doest. And it must ernestly greue thyne hert and thou\nmust washe all thy good dedes in christes bloude/ yer they can be pure\nand an acceptable sacrifice vn to God/ and must desire god [the] father\nfor his sake/ to take thi dedes aworth & to pard\u014d [the] imperfectenesse\nof them/ & to geue the power to doo th\u0113 better and with moare feruent\nloue.\n\n\u00b6 And on the other syde thou must serch diligently for the promises of\nmercie which God hath promised the agayne. Which .ii. poyntes/ that is\nto wete/ [the] lawe spiritually interpreted/ how that all is d\u0101nable\nsynne that is not vnfayned loue out of the grownde and botom of the\nherte after the ensample of Christes loue to vs/ because we be all\nequally created \u0101d formed of one god oure father/ and indifferently\nbought & redemed with one bloud of oure sauioure Iesus Christe: \u0101d that\nthe promises be geuen vn to a repentynge soule that thursteth and\nlongeth after them/ of the pure and fatherly mercie of god thorow oure\nfaith onely with oute al deseruinge of oure dedes or merites of oure\nwerkes/ but for Christes sake alone and for the merites \u0101d deseruinges\nof his werkes/ deth and passions that he sofered all to gether for vs &\nnot for him selfe: whych .ii. poyntes I saye/ if they be written in\nthine herte/ are the keyes which so open all the scripture vn to the/\nthat no creature can locke the out/ and with which thou shalt goo in and\nout/ and finde pasture and fode euery where. And yf these lesons be not\nwrittten in thyne herte/ then is all the scripture shutt vpp/ as a\ncornell in the shale/ so that thou mayst read it and comen of it and\nreherse all the stories of it and dispute sotilly and be a profounde\nsophister/ and yet vnderstond not one Iot therof.\n\n\u00b6 And thridly that thou take the stories & liues which are c\u014dteyned in\nthe bible/ for sure \u0101d vndowted ensamples/ [that] God so will deale with\nvs vn to the worldes ende.\n\n\u00b6 Here with Reader farewell and be commended vn to God/ and vn to the\ngrace of hys spryte. And first se that thou stoppe not thyne eares vn to\nthe callynge of god/ and that thou harden not thine herte begyled with\nfleshly interpretinge of the law & false imagined and ypocritish\nrightwesnesse/ and so the Niniuites ryse with the at [the] day of\niudgement & condemne the.\n\n\u00b6 And sec\u014ddarily if thou finde ought amisse/ when thou seyst thy selfe\nin the glasse of Gods worde/ thynke it c\u014dpendious wisdome/ to amende\n[the] same betymes/ moneshed & warned by the ensample of other men/\nrather th\u0113 to tary vntill thou be beten also.\n\n\u00b6 And thridly if it shall so chaunce/ that [the] wild lustes of thy\nflesh shall blynd the and carie the cleane awaye with them for a tyme:\nyet at the later ende/ when [the] god of all mercie shall haue compased\nthe in on euery syde with t\u0113ptaci\u014ds/ tribulacions/ aduersities &\nc\u014dbraunce/ to bringe [the] home agayne vn to thyne awne herte/ & to set\nthy sinnes wich thou woldest so fayne couer & put out of mynd with\ndelectaci\u014d of voluptuous pastymes/ before [the] eyes of thy c\u014dscience:\nthen call [the] faithfull ensample of Ionas & all lyke stories vn to thy\nrem\u0113braunce/ \u0101d with Ionas turne vn to thi father that smote [the]: not\nto cast [the] awaye/ but to laye a corosie \u0101d a freat\u012bge playster vn to\n[the] pocke that laye hid & fret inwarde/ to draw [the] disease out & to\nmake it appere/ [that] thou mightest feale thy seckenes & [the] daunger\ntherof & come & receaue the healynge playster of mercie.\n\n\u00b6 And forget not [that] what soeuer ensample of mercie god hath shewed\nsens [the] beginninge of [the] world/ the same is promised the/ yf thou\nwilt in like maner turne agayne and receaued it as they dyd. And with\nIonas be aknowen of thy synne & c\u014dfesse it & knowlege it vn to thy\nfather.\n\n\u00b6 And as [the] law which freteth thy c\u014dscience/ is in thyne herte & is\nnone outwarde th\u012bge/ ev\u0113 so seke within in thine herte/ [the] playster\nof mercie/ the promyses of forgeuenesse in oure sauioure Iesus Christe/\naccordinge vn to all the ensamples of mercie that are gonne before.\n\n\u00b6 And with Ionas let th\u0113 that wayte on vanities & seke god here & there\n& in euery t\u0113ple saue in their hertes goo/ & seke thou [the] testam\u0113t of\ngod in thyne hert. For in thyne hert is the worde of [the] law/ & in\nthyne hert is [the] worde of fayth in the promises of mercie in Iesus\nChriste. So that yf thou c\u014dfesse with a repentynge herte & knowlege \u0101d\nsurely beleue [that] Iesus is lorde ouer all synne/ thou art saffe.\n\n\u00b6 And finally when the rage of thy c\u014dscience is ceased and quieted with\nfast faith in the promises of mercie/ then offer with Ionas the\nofferinge of prayse and thankesgeuinge/ & paye the vowe of thy baptim/\nthat God only saueth/ of his \u014dly mercie & goodnesse: that is/ beleue\nstedfastly & preach c\u014dstantly/ that it is God only that smyteth/ and God\nonly that healeth: ascribynge [the] cause of thy tribulation vn to thyne\nawne synne/ and [the] cause of thy deliueraunce vn to the mercie of God.\n\n\u00b6 And be ware of the leu\u0113 [that] saith we haue power in oure fre will\nbefore [the] preachinge of [the] Gospell/ to deserue grace/ to kepe\n[the] law/ of c\u014dgruite/ or god to be vnrightwesse. And saie with Ihon in\nthe first/ [that] as [the] law was geu\u0113 by Moses/ eu\u0113 so grace to\nfulfill it/ is geu\u0113 by christe. And wh\u0113 they saye oure dedes with grace\ndeserue heuen/ saye thou [with] Paule Ro. vj. [that] euerlast\u012bge life is\nthe gifte of god thorow Iesus Christ oure lorde/ & [that] we be made\nsonnes by faith Ihon. j. & therfore heyres of god with christ Ro. viij.\nAnd saye that we receaue al of god thorow faith that foloweth\nrepentaunce/ & [that] we doo not oure werkes vn to god/ but ether vn to\noure selues/ to sley [the] sinne that remayneth in [the] flesh & to waxe\nperfecte/ ether vn to oure neyboures which doo as moch for vs agayne in\nsome other th\u012bges. And wh\u0113 a m\u0101 exceadeth in giftes of grace/ let h\u012b\nvnderst\u014dde that they be geu\u0113 him/ as wel for his weake brethern/ as for\nhim selfe: as though all the bred be c\u014dmitted vn to the panter/ yet for\nhis felowes with hym/ which geue the thankes vn to theyr lorde/ and\nrecompence the panter agayne with other kynde seruice in theyr offices.\nAnd when they saye that Christ hath made no satisfaccion for the synne\nwe doo after oure baptym: saye thou wyth the doctrine of Paule/ that in\noure baptym we receaue the merytes of Christes deeth thorow repentaunce\nand fayth of which two/ baptim is the sygne. And though when we synne of\nfrailtie after oure baptym we receaue the sygne no moare/ yet we be\nrenewed agayne thorow repentaunce and faith in Christes bloude/ whych\ntwayne/ the sygne of baptym ever contynved amonge vs in baptisynge oure\nyounge childern doeth euer kepe in mynde and call vs backe agayne vn to\noure profession if we be gonne astraye/ & promiseth vs forgeuenesse.\nNether can actuall synne be washed awaye with oure werkes/ but with\nChristes bloude: nether can there be any other sacrifice or satisfaccion\nto Godward for them/ saue Christes bloude. For as moch as we can doo no\nwerkes vnto God/ but receaue only of his mercie with oure repentynge\nfayth/ thorow Iesus Christe oure lorde and only sauer: vnto whom & vn to\nGod oure father thorow him/ and vn to hys holy spirite/ that only\npurgeth/ sanctifieth & washeth vs in the innoc\u0113t bloude of oure\nredemption/ be prayse for ever AMEN.\n\n\n\n\n\u00b6 The Storie of the prophete Ionas.\n\n\nThe first Chapter.\n\nThe worde of the lorde came vn to the prophete Ionas [the] sonne of\nAmithai sayenge: ryse & gett the to Niniue that greate citie & preach vn\nto th\u0113/ how that theyr wekednesse is come vpp before me.\n\n\u00b6 And Ionas made h\u012b ready to fle to Tharsis fr\u014d the presens of [the]\nlorde/ & gatt hym downe to Ioppe/ and founde there a sheppe ready to goo\nto Tharsis/ & payed his fare/ & w\u0113t aborde/ to goo with them to Tharsis\nfr\u014d the presens of the lorde.\n\n\u00b6 But [the] lorde hurled a greate winde in to [the] se/ so that there\nwas a myghtie t\u0113pest in the se: in so moch [that] the shepp was lyke to\ngoo in peces. And the mariners were afrayed & cried euery man vn to his\ngod/ & cast out [the] goodes [that] were in [the] sheppe in to [the] se/\nto lighten it of th\u0113. But Ionas gatt him vnder the hatches & layed him\ndowne and slombrede. And [the] master of the sheppe came to him & sayd\nvn to h\u012b/ why slomberest thou? vpp! & call vn to thy god/ that God maye\nthinke on vs/ that we perish not.\n\n\u00b6 And they sayde one to a nother/ come & lett vs cast lottes/ to know\nfor whose cause we are thus troublede. And they cast lottes. And [the]\nlott fell vppon Ionas.\n\n\u00b6 Th\u0113 they said vnto h\u012b/ tel vs for whose cause we are thus trowbled:\nwhat is thine occupaci\u014d/ whence comest thou/ how is thy c\u014dtre called/ &\nof what nacion art thou?\n\n\u00b6 And he answered th\u0113/ I am an Ebrue: & the lord God of heuen which made\nboth se and drie land/ I feare. Then were the men exceadingly afrayd &\nsayd vn to him/ why diddest thou so? For they knew that he was fled from\nthe presens of the lorde/ because he had told them.\n\n\u00b6 Then they sayd vn to hym/ what shall we doo vnto the/ that the se maye\ncease fr\u014d trowblinge vs? For the se wrought & was trowblous. And he\nanswered them/ take me and cast me in to the se/ & so shall it lett you\nbe in reste: for I wotte/ is is for my sake/ that this greate tempest is\ncome oppon you. Neuerthelesse the men assayed wyth rowenge to bringe the\nsheppe to lande: but it wold not be/ because the se so wrought & was so\ntrowblous agenst them. Wherefore they cried vn to the lorde & sayd: O\nlorde latt vs not perih for this mans deeth/ nether laye innoc\u0113t bloud\nvn to oure charge: for thou lorde even as thy pleasure was/ so thou hast\ndone.\n\n\u00b6 And th\u0113 they toke Ionas/ & cast h\u012b in to [the] se/ & the se left\nragynge. And [the] men feared the lorde excedingly: & sacrificed\nsacrififice vn to the lorde: and vowed vowes.\n\n\n\u00b6 The seconde Chapter.\n\nBut [the] lorde prepared a greate fyshe/ to swalow vp Ionas. And so was\nIonas in [the] bowels of [the] fish .iij. dayes & .iij. nightes. And\nIonas prayed vnto [the] lord his god out of [the] bowels of the fish.\n\n\u00b6 And he sayde: in my tribulacion I called vn to the lorde/ and he\nanswered me: out of the bely of hell I cried/ \u0101d thou herdest my voyce.\nFor thou hadest cast me downe depe in the middes of the se: & the floud\nc\u014dpased me aboute: and all thy waues & rowles of water w\u0113t ouer me: & I\nthought [that] I had bene cast awaye out of thy sight. But I will yet\nagayne loke towarde thy holy temple. The water c\u014dpased me eu\u0113 vn to the\nvery soule of me: the depe laye aboute me: \u0101d the wedes were wrappte\naboude myne heed. And I w\u0113t downe vn to the botome of the hylles/ and\nwas barredin with erth on euery syde for euer. And yet thou lorde my God\nbroughest vp my life agayne out of corrupcion. When my soule faynted in\nme/ I thought on the lorde: & my prayer came in vn to the/ even in to\nthy holy temple. They [that] obserue vayne vanities/ haue forsak\u0113 him\nthat was mercifull vn to them. But I wil sacrifice vn to the with the\nvoce of thankesgeuinge/ & will paye that I have vowed/ that sauinge\ncometh of the lorde.\n\n\u00b6 And the lorde spake vn to the fish: and it cast out Ionas agayne vppon\n[the] drie lande.\n\n\n\u00b6 The .iij. Chapter.\n\nThen came the worde of the lorde vn to Ionas agayne sayenge: vpp/ \u0101d\ngett [the] to Niniue that greate citie/ & preache vn to th\u0113 the\npreachynge which I bade [the]. And he arose & w\u0113t to Niniue at [the]\nlordes c\u014dmaundm\u0113t. Niniue was a greate citie vn to god/ c\u014dteyn\u012bge .iij.\ndayes iourney.\n\n\u00b6 And Ionas went to & entred in to [the] citie euen a dayes iourney/\nand cried sayenge: There shall not passe .xl. dayes but Niniue shalbe\nouerthrowen.\n\n\u00b6 And the people of Niniue beleued God/ and proclaymed fastynge/ \u0101d\narayed them selues in sackcloth/ as well the greate as the small of\nthem.\n\n\u00b6 And [the] tydinges came vn to the kinge of Niniue/ which arose out of\nhis sete/ and did his apparell of & put on sackcloth/ & sate h\u012b downe in\nasshes. And it was cried \u0101d commaunded in Niniue by [the] auctorite of\n[the] kinge \u0101d of his lordes sayenge: se that nether m\u0101 or beest/ oxe or\nshepe tast ought at al/ & that they nether fede or drinke water.\n\n\u00b6 And they put on sackcloth both man \u0101d beest/ & cried vn to God\nmightily/ \u0101d turned euery man from his weked waye/ and fr\u014d doenge wr\u014dge\nin which they were acustomed/ sayenge: who can tell whether god will\nturne & repent/ & cease from his fearce wrathe/ that we perish not? And\nwhen god saw theyr workes/ how they turned from theyr weked wayes/ he\nrepented on [the] euell which he sayd he wold doo vn to them/ \u0101d dyd it\nnot.\n\n\n\u00b6 The .iiij. Chapter.\n\nWherfore Ionas was sore discontent \u0101d angre. And he prayed vn to the\nlorde \u0101d sayd: O lord/ was not this my sayenge when I was yet in my\ncontre? And therfore I hasted rather to fle to Tharsis: for I knew well\nynough that thou wast a mercifull god/ ful of c\u014dpassion/ long yer thou\nbe angre and of great mercie and repentest when thou art come to take\npunishment. Now therfore take my life from me/ for I had leuer dye then\nliue. And the lorde said vn to Ionas/ art thou so angrie?\n\n\u00b6 And Ionas gate him out of the citie and sate him downe on the est syde\ntheroffe/ \u0101d made him there a bothe \u0101d sate thervnder in the shadowe/\ntill he might se what shuld chaunce vn to the citie.\n\n\u00b6 And [the] lorde prepared as it were a wild vine which spr\u0101ge vp ouer\nIonas/ that he might haue shadowe ouer his heed/ to deliuer him out of\nhis payne. And Ionas was exceadynge glad of the wild vine.\n\n\u00b6 And the lorde ordeyned a worme agenst the springe of [the] morow\nmorn\u012bge which smote the wild vine/ that it wethered awaye. And assone as\nthe sonne was vpp/ God prepared a feruent eest winde: so that [the]\nsonne bete ouer the heed of Ionas/ that he fainted agayne \u0101d wished vn\nto hys soule that he might dye/ and sayd/ it is better for me to dye\nthen to liue.\n\n\u00b6 And god sayd vn to Ionas/ art thou so angre for thy wild vine? And he\nsayde/ I am angrie a goode/ even on to the deeth. And the lorde sayde/\nthou hast compassion on a wild vine/ wheron thou bestoweddest no laboure\nner madest it growe/ which sprange vp in one night and perished in a\nnother: and shuld not I haue compassion on Niniue that greate citie/\nwherin there is a multitude of people/ euen aboue an hundred thousande\nthat know not theyr right hand from the lyfte/ besydes moch catell?\n\n\n{Transcriber's note:\n\nDuring transcription, a number of possible typographic errors and\ndoubtful readings were found, as listed below. No changes were made.\n\n  \"then a take of Rob\u012b hode\" possible error for\n  \"then a tale of Rob\u012b hode\"\n\n  \"rembenbir that [the] fulfillynge of [the] law\" possible error for\n  \"remenbir that [the] fulfillynge of [the] law\"\n\n  \"agenst [the] holygost\" possible error for\n  \"agenst [the] holy gost\"\n\n  \"thongh all christendome\" possible error for\n  \"though all christendome\"\n\n  \"an obligac\u014d betwene God and thy soule\" possible error for\n  \"an obligaci\u014d betwene God and thy soule\"\n\n  \"younge scolars weake & foble\" possible error for\n  \"younge scolars weake & feble\"\n\n  \"He brougt the in to aduersite\" possible error for\n  \"He brought the in to aduersite\"\n\n  \"the c\u014dmaudem\u0113t of God\" possible error for\n  \"the c\u014dma\u016bdem\u0113t of God\"\n\n  \"none in respecte of him/ ad\" possible error for\n  \"none in respecte of him/ \u0101d\"\n\n  \"did cast lotttes\" possible error for\n  \"did cast lottes\"\n\n  \"to teper th\u0113\" possible error for\n  \"to t\u0113per th\u0113\"\n\n  \"is lawfull ad in all like cases.\" possible error for\n  \"is lawfull \u0101d in all like cases.\"\n\n  \"proue vn to te Iewes\" possible error for\n  \"proue vn to the Iewes\"\n\n  \"Ionas had bene in te fishes bely\" possible error for\n  \"Ionas had bene in the fishes bely\"\n\n  \"for [the] Iewes had leu\u0113ded\" possible error for\n  \"for [the] Iewes had leu\u0113ed\"\n\n  \"leaue the vilest herke\" possible error for\n  \"leaue the vilest herbe\"\n\n  \"in thofe .ii. poyntes vncorrupte\" possible error for\n  \"in those .ii. poyntes vncorrupte\"\n\n  \"to loue they neyboure\" possible error for\n  \"to loue thy neyboure\"\n\n  \"writtten in thyne herte\" possible error for\n  \"written in thyne herte\"\n\n  \"contynved amonge vs\" possible error for\n  \"contynued amonge vs\"\n\n  \"latt vs not perih for this mans deeth\" possible error for\n  \"latt vs not perish for this mans deeth\"\n\n  \"& sacrificed sacrififice\" possible error for\n  \"& sacrificed sacrifice\" (hyphenated over line break)\n\n  \"and was barredin\" possible error for\n  \"and was barred in\"\n\n}","title":"The prophete Ionas with an introduccion: before teachinge to vnderstonde him and the right vse also of all the scripture/ and why it was written/ and what is therin to be sought/ and shewenge wherewith the scripture is locked vpp that he which readeth it/ can not vnderstonde it/ though he studie therin neuer so moch: and agayne with what keyes it is so opened/ that the reader can be stopped out with no sotilte or false doctrine of man/ from the true sense and vnderstondynge therof.","tradition":"scripture-revelation","translated_text":null,"word_count":9603}