Produced by Free Elf, Louise Pryor, Early English Books Online and the Online Distributed Proofreading Team at http://www.pgdp.net {Transcriber's note: The spelling and word divisions are inconsistent throughout the original. No changes have been made, but some possible typographical errors are listed at the end of the etext. There are two places in the original where paragraphs start with a decorative initial capital letter, instead of the usual Â¶ sign. These paragraphs are preceded in this etext with a row of asterisks. Several contractions are used in the original. - Vowels with a line over them, usually indicating an omitted m or n, are represented in this etext by Ä, Ä, Ä«, Å, Å«. - The words "the" and "that" are often printed in the original as a y with a very small e or t over the top. These contractions are represented in this etext by "[the]" and "[that]". - The word "with" is sometimes printed in the original as a w followed by a superscript t. This contraction is represented in this etext by "[with]". - The word "thus" is once printed in the original as a y followed by a superscript s. This contraction is represented in this etext by "[thus]". } Â¶ The prophete Ionas/ with an introducciÅ before teachinge to vnderstÅde 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 vnderstÅde 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. W. T. vn to the Christen reader. As [the] Ävious Philistenes stopped [the] welles of Abraham Äd filled them vpp with erth/ to put [the] memoriall out of mÄ«de/ to [the] entent [that] they might chalenge [the] grounde: even so the fleshly mÄ«ded ypocrites stoppe vpp the vaynes of life which are in [the] scripture/ [with] the erth of theyr tradiciÅs/ false similitudes & lienge allegories: & [that] of like zele/ to make [the] scripture theyr awne possessiÅ & marchaundice: and so shutt vpp the kingdome of heven which is Gods worde nether enterÄ«ge in thÄ selues nor soferinge them that wolde. Â¶ The scripture hath a body with out/ Äd within a soule/ sprite & life. It hath [with] out a barke/ a shell Äd as it were an hard bone for [the] fleshly mynded to gnaw vppon. And within it hath pith/ cornell/ mary & all swetnesse for Gods electe which he hath chosen to geve them his spirite/ & to write his law & [the] faith of his sonne in their hertes. Â¶ The scripture cÅteyneth .iii. thÄ«ges in it first [the] law to cÅdemne all flesh: secÅdaryly [the] Gospell/ [that] is to saye/ promises of mercie for all [that] repent & knowlege their sinnes at the preachÄ«ge of [the] law & cÅsent in their hertes that the law is good/ & submitte them selues to be scolers to lern to kepe the lawe & to lerne to beleue [the] mercie that is promised thÄ: & thridly the stories & liues of those scolars/ both what chaunces fortuned thÄ/ & also by what meanes their scolemaster taught thÄ and made them perfecte/ & how he tried the true from the false. Â¶ When [the] ypocrites come to [the] lawe/ they put gloses to Äd make no moare of it then of a worldly law which is satisfied with [the] outwarde worke and which a turke maye also fulfill. WhÄ yet Gods law never ceaseth to cÅdemne a man vntill it be written in his herte and vntill he kepe it naturally without cÅpulsion & all other respecte saue only of pure love to God and his neyboure/ as he naturally eateth whÄ he is an hongred/ without cÅpulsiÅ & all other respecte/ saue to slake his hongre only. Â¶ And whÄ they come to the Gospell/ there they mÄ«gle their leuen & saye/ God now receaueth vs no moare to mercie/ but of mercie receaueth vs to penaunce/ that is to wete/ holy dedes [that] make them fatt belies & vs their captiues/ both in soule and body. And yet they fayne theyr Idole [the] Pope so mercifull/ [that] if thou make a litle money glister in his Balams eyes/ there is nether penaunce ner purgatory ner any fastÄ«ge at all but to fle to heven as swefte as a thought and at the twinkellynge of an eye. Â¶ And the liues stories and gestes of men which are cÅtayned in the bible/ they reade as thÄ«ges no moare perteynÄ«ge vn to thÄ/ then a take of RobÄ« hode/ & as thÄ«ges they wott not wherto they serue/ saue to fayne false discÄt & iuglinge allegories/ to stablish their kingdome with all. And one [the] chefest & fleshliest studie they have/ is to magnifie [the] sayntes aboue measure & aboue [the] trueth & with their poetrie to make them greater then euer God make them. And if they finde any infirmite or synne asscribed vn to [the] saintes/ that they excuse with all diligÄce/ diminushÄ«ge the glorie of [the] mercie of God & robbinge wretched sinners of all theyr cÅforte/ & thinke therby to flater the sayntes and to obtayne their fauoure & to make speciall aduocates of thÄ: even as a man wold obtayne [the] fauoure of wordely tirantes: as they also fayne the saintes moch moare cruell then ever was any heathÄ man & moare wrekefull and vengeable then [the] poetes faine their godes or their furies [that] torment [the] soules in hell/ if theyr euÄs be not fasted & their images visited & saluted wyth a Pater noster (whych prayer only oure lippes be accoynted with oure hertes vnderstÅdinge none at all) and worsheped [with] a candell & [the] offerÄ«ge of oure deuociÅ/ in [the] place which thei haue chosen to heare [the] supplicaciÅs & meke peticiÅs of their clientes therin. Â¶ But thou reader thÄ«ke of [the] law of God how [that] it is all to gether spirituall/ & so spirituall [that] it is neuer fulfilled [with] dedes or werkes/ vntill they flow out of thyne herte [with] as greate loue toward thy neyboure/ for no deseruÄ«ge of his ye though he be thine enimie/ as Christ loued [the] Äd did for the/ for no deseruÄ«ge of thyne/ but evÄ whÄ thou wast his enimie. And in [the] meane time/ thoroute all our infancie & childhod in Christ/ tyll we be growen vpp in to perfecte men in the full knowlege of christ & full loue of christ agayne & of oure neyboures for his sake/ after [the] ensample of his loue to vs/ rembenbir that [the] fulfillynge of [the] law is/ a fast fayth in christes bloud coupled [with] our professiÅ & submyttÄ«ge our selues to lerne to doo better. Â¶ And of [the] Gospell or promises which thou metest in [the] scripture/ beleue fast [that] God will fulfill them vn to [the]/ and that vn to [the] vttemost Iott/ at the repentaunce of thyne herte/ whÄ thou turnest to hym & forsakest euell/ even of his goodnesse & fatherly mercie vn to the/ Äd not for thy flatterÄ«ge hym with ypocritish workes of thyne awne fayninge. So [that] a fast faith only with out respecte of all workes/ is the forgeuenesse both of the synne which we did in tyme of ignoraunce with luste Äd cÅsent to synne/ & also of all the synne which we doo by chaunce & of frailte/ after [that] we are come to knowlege Äd have professed [the] law out of oure hertes. And all dedes serue only for to helpe oure neyboures & to tame oure flesh that we fall not to synne agayne/ & to exercice oure soules in vertue/ & not to make satisfaction to Godward for [the] synne [that] is once paste. Â¶ And all other stories of [the] bible/ with out excepciÅ/ are [the] practisinge of [the] law & of the Gospell/ and are true and faitfull ensamples & sure erneste [that] God will euen so deale with vs/ as he did with thÄ/ in all infirmities/ in all temptaciÅs/ & in all like cases & chaunces. Wherin ye se on [the] one syde/ how fatherly & tendirly & with all cÅpassion god entreateth his electe which submitte them selues as scolers/ to lerne to walke in the wayes of his lawes/ & to kepe thÄ of loue. If they forgatt thÄ selues at a time & wÄt astraye/ he sought thÄ out & sett thÄ agayne with all mercie. If they fell & hurte thÄ selues/ he healed thÄ agayne with all compassion & tendernesse of hert. He hath ofte brought greate tribulation & aduersite vppon his electe: but all of fatherly loue only/ to teach thÄ & to make them se their awne hertes & [the] sinne [that] there laye hid/ that they might aftirwarde feale his mercie. For his mercie wayted vppon thÄ/ to rid them out agayne/ assone as they ware lerned & come to [the] knowlege of their awne hertes: so that he neuer cast man awaye how depe so euer he had sinned/ saue thÄ Åly which had first cast [the] yocke of his lawes frÅ their neckes/ with vtter diffiaunce & malice of herte. Which ensamples how cÅfortable are they for vs/ whÄ we be fallen in to sinne & God is come vppÅ vs with a scorge/ [that] we dispeare not/ but repÄt with full hope of mercie after [the] ensamples of mercie [that] are gone before: And therfore they were written for our lernÄ«ge/ as testifieth Paul Ro. xv. to cÅforte vs/ [that] we might [the] better put oure hope & trust in God/ whÄ we se/ how mercifull he hath bene in tymes past vn to our weake brethern [that] are gone before/ in all theyr aduersities/ neade/ temptaciÅs/ ye & horrible synnes in to which they now & then fell. Â¶ And on [the] other side ye se how they [that] hardened their hertes & synned of malice & refused mercie [that] was offered thÄ & had no power to repÄt/ perished at [the] later ende with all confusion & shame mercilessely. Which ensamples are very good & necessary/ to kepe vs in awe & dreade in tyme of prosperite as thou maist se by Paul. j. Cor. x. that we abyde in the feare of God/ & wax not wild and fall to vanities Äd so synne Äd prouoke God and bringe wrath vppon vs. Â¶ And thridly ye se in that practise/ how as god is mercifull & longesoferynge/ euen so were all his true prophetes & prechers/ beringe the infirmities of their weake brethern & their awne wrÅges & iniuries with all paciÄce & longesoferinge/ neuer castinge any of thÄ of their backes/ vn tyll they synned agenst [the] holygost/ maliciously persecutinge [the] open & manifest trouth: cÅtrary vn to the ensample of [the] Pope/ which in sinninge agenst God & to quench [the] trueth of his holy spirite/ is euer chefe captayne and trÅpetblower/ to sett other awerke/ Äd seketh only his awne fredome/ liberte/ priuilege/ welth/ prosperite/ profite/ pleasure/ pastyme/ honoure & glorie/ with [the] bondage/ thraldome/ captiuite/ miserie/ wretchednesse & vile subiectiÅ of his brethern: & in his awne cause is so feruent/ so steffe & cruell/ that he will not sofre one word spoken agenst his false magiste/ wily inuenciÅs Äd iuglynge ypocrisie to be vnaduÄged/ thongh all christendome shuld be sett to gether by the eares/ and shuld cost he cared not how many hundred thousande their lives. * * * * * Now [that] thou mayst reade Ionas frutefully & not as a poetis fable/ but as an obligacÅ betwene God and thy soule/ as an ernist peny geuen [the] of God/ [that] he wil helpe [the] in time of nede/ if thou turne to him Äd as the word of god [the] only fode Äd life of thy soule/ this marke & note. First count Ionas the frend of god Äd a man chosen of god to testifie his name vn to [the] worlde: but yet a younge scolar/ weake & rude/ after [the] faciÅ of [the] appostles/ while Christ was yet with them bodyly. Which though Christ taught thÄ euer to be meke & to vmble thÄ selues/ yet oft stroue amonge them selues who shuld be greatest. The sonnes of Zebede wold sitt/ the one on the right hÅde of Christ Äd the other on [the] lifte. They wold praye/ that fire might descÄde from heuen/ and consume the Samaritanes. Â¶ WhÄ Christ axed who saye men that I am/ Peter answered/ thou arte the sonne of the lyuinge God/ as though Peter had bene as perfecte as an angell. But immediatly after/ when Christ preached vn to thÄ of his deeth & passiÅ/ Peter was angre & rebuked Christe & thought ernestly [that] he had raued & not wist what he sayde: as at a nother time/ when Christ was so feruÄtly busied in healinge [the] people/ [that] he had not leyser to eate/ they went out to holde him/ supposinge that he had bene besyde him selfe. Ande one [that] cast out deuels in Christes name/ they forbade/ because he wayted not on them/ so glorious were they yet. Â¶ And though christ taughte all waye to forgeue/ yet peter after longe goenge to scole/ axed wether men shuld forgeue .vij. tymes/ thynkinge [that] .viij. tymes had bene to moch. And at [the] last soper Peter wold have died with christe/ but yet within fewe howres after/ he denied hym/ both cowardly & shamefully. And after [the] same maner/ though he had so lÅge herd that nomÄ might auenge him selfe/ but rather turne [the] other cheke to/ then to smyte agayne/ yet when Christ was in takÄ«ge/ peter axed whether it were lawfull to smyte with [the] swerde/ Äd taried none answere/ but layed on rashly. So that though when we come first vn to [the] knowlege of the trueth/ and the peace is made betwene God & vs/ & we loue his lawes & beleue & trust in hym/ as in oure father & haue good hertes vn to him & be born anew in [the] sprite: yet we are but childern Äd younge scolars weake & foble & must have leysar to grow in [the] spirite/ in knowlege/ loue & in [the] dedes therof/ as younge childern must have tyme to grow in their bodies. Â¶ And God oure father & scolemaster fedeth vs & teached vs accordinge vn to the capacite of oure stomakes/ & maketh vs to grow & waxe perfecte/ & fineth vs & trieth vs as gold/ in [the] fire of temptaciÅs & tribulations. As Moses wittneseth Deutero. viij. sayÄge: RemÄber all [the] waye by which [the] lord thy God caried [the] this .xl. yeres in [the] wildernesse/ to vmble the & to tÄpte or proue the/ [that] it might be knowen what were in thine hert. He brougt the in to aduersite & made [the] an hongred/ & then feed [the] with mÄ which nether thou ner yet thi fathers euer knew of/ to teach [the] that a mÄ liueth not by bred only/ but by all that proceadeth out of the mouth of God. For [the] promises of god are life vn to all [that] cleaue vn to thÄ/ moch moare thÄ is bred & bodyly sustinaunce: as [the] iourney of [the] childern of Israel out of egypte in to [the] londe promised them/ ministreth the notable ensamples & [that] aboundÄtly/ as doeth all [the] rest of the bible also. How be it/ it is impossible for flesh to beleue & to trust in [the] trueth of gods promises/ vntyll he haue lerned it in moch tribulacion/ after that God hath deliuered hÄ« out therof agayne. Â¶ God therfore to teach Ionas & to shew him his awne hert & to make him perfecte & to enstructe vs also bi his ensample/ sent him out of [the] lande of Israel where he was a prophete/ to goo amonge [the] heathÄ people & to [the] greatest & mightiest citie of [the] world thÄ/ called Niniue: to preache [that] within .xl. dayes they shuld all perish for their sinnes & that [the] citie shuld be ouerthrowÄ. Which message [the] frewil of Ionas had as moch power to doo/ as the weakest herted womÄ in the world hath power/ if she were cÅmaunded/ to leppe in to a tobbe of lyuinge snakes & edders: as happely if God had cÅmaunded Sara to haue sacrificed hir sonne Isaac/ as he did AbrahÄ/ she wold haue disputed with hÄ« yer she had done it/ or though she were strÅge ynough/ yet many an holy seint coud not haue found in their hertes/ but wold haue disobeyed Äd haue runne awaye frÅ [the] presens of [the] cÅmaÅ«demÄt of god [with] Ionas if thei had bene so strÅgly tÄpted. Â¶ For Ionas thought of this maner: loo/ I am here a prophete vn to Gods people the Israelites. Which though they haue gods word testified vn to them dayly/ yet dispice it & worshepe God vnder [the] likenesse of calues & after all maner facions saue after his awne worde/ & therfore are of all naciÅs [the] worst & most worthy of punishment. And yet god for loue of few [that] are amonge them & for his names sake spareth them & defendeth them. How thÄ shuld god take so cruell vengeaunce on so greate a multitude of them to whome his name was neuer preached to Äd therfore are not [the] tenth parte so euel as these? If I shal therfore goo preach so shall I lye & shame my selfe & God therto and make them the moare to dispice god and sett the lesse by him Äd to be the moare cruell vn to his people. Â¶ And vppon that imaginaciÅ he fled frÅ the face or presens of God: that is/ out of [the] contre where God was worsheped in & frÅ prosecutynge of Gods cÅmaundemÄt/ and thought/ I wyll gett me a nother waye amonge [the] hethen people & be no moare a prophete/ but lyue at rest & out of all cÅbraunce. Neuer [the] lesse the god of all mercie which careth for his electe childern & turneth all vn to good to them & smiteth thÄ to heale them agayne & killeth thÄ to make thÄ aliue agayne/ & playeth with thÄ (as a father doth some tyme with his yoÅ«ge ignoraunt childern) & tempteth them & proueth them to make them se theyr awne hertes/ prouided for Ionas/ how all thinge shuld be. Â¶ When Ionas was entered in to the sheppe/ he layed him downe to slepe Äd to take his rest: that is/ his cÅscience was tossed betwene the cÅmaudemÄt of God which sent him to Niniue/ & his fleshly wisdome that dissuaded & counseled hym [the] cÅtrary & at [the] last preualed agÄst [the] cÅmaundemÄt & caried hym a nother waye/ as a sheppe caught betwene .ii. streames/ & as poetes faine the mother of Meliager to be betwene diuers affectiÅs/ while to aduÄge hir brothers deeth/ she sought to sle hir awne sonne. Where vppon for very payne & tediousnesse/ he laye downe to slepe/ for to put [the] cÅmaundement which so gnew & freate his cÅscience/ out of minde/ as [the] nature of all weked is/ whÄ they haue sinned a good/ to seke al meanes with riot/ reuell & pastyme/ to driue [the] remenbraunce of synne out of their thoughtes or as AdÄ did/ to couer their nakednesse with aporns of pope holy workes. But God awoke hym out of his dreame/ and sett his synnes before his face. Â¶ For when [the] Lott had caught Ionas/ thÄ be sure [that] his synnes came to remÄbraunce agayne & that his conscience raged no lesse thÄ [the] waues of the se. And thÄ he thought that he only was a sinner & [the] hethen that ware in [the] shepp none in respecte of him/ ad thought also/ as veryly as he was fled frÅ god/ that as verily god had cast hÄ« awaye: for [the] sight of [the] rod maketh [the] natural child not Åly to se & to knowlege his faulte/ but also to forgett all his fathers olde mercie & kindnesse. And then he cÅfessed his synne openly & had yet leuer perish alone thÄ [that] [the] other shuld haue perished with him for his sake: and so of very desperacion to haue liued any lenger/ bad cast him in to [the] see betymes/ excepte they wold be lost also. Â¶ To speake of lottes/ how ferforth they are lawfull/ is a light questiÅ. First to vse thÄ for the breakinge of strife/ as when partenars/ their goodes as equally diuided as they cÄ/ take euery mÄ his parte by lott/ to auoyde all suspiciÅ of disceytfulnesse: & as [the] appostles in [the] first of [the] Actes/ whÄ they sought a nother to succede Iudas the traytoure/ & .ii. persones were presentes/ thÄ to breake strife & to satisfie al parties/ did cast lotttes/ wheter shuld be admitted/ desirynge god to teper thÄ & to take whÅ he knew most mete/ seynge they wist not wheter to preferre/ or haply coude not all agre on ether/ is lawfull ad in all like cases. But to abuse them vn to [the] temptinge of God & to cÅpell him therwith to vtter thinges wherof we stÅd in doute/ when we haue no commaundemÄt of him so to do/ as these hethÄ here dyd/ though God turned it vn to his glorie/ can not be but euell. Â¶ The hethen scepmÄ asstonied at [the] sight of [the] miracle/ feared God/ prayed to him/ offered sacrifice & vowed vowes. And I doute not/ but that some of thÄ or haply all came therby vn to the true knowlege & true worshepinge of God & ware wÅne to God in theyr soules. And [thus] God which is infinite mercifull in all his wayes/ wrought their soules health out of [the] infirmite of Ionas/ euen of his good will & purpose & loue wherewith he loued them before the world was made/ & not of chaunce/ as it appereth vn to the eyes of the ignoraunt. Â¶ And that Ionas was .iii. dayes & .iii. nightes in the bely of his fish: we cÄ not therby proue vn to te Iewes & Ä«fideles or vn to any man/ [that] Christ must therfore dye Äd be buried & rise agayne. But we vse [the] ensample Äd likenesse to strength the faith of the weake. For he that beleaueth the one can not doute in [the] other: in as moch as the hÄd of God was no lesse mightie in preseruÄ«ge Ionas aliue agenst all naturall possibilite & in deliuerynge hÄ« safe out of his fish/ thÄ in reysynge vpp Christe agayne out of his sepulchre. And we maye describe [the] power & vertue of [the] resurrecciÅ therby/ as Christ hÄ« selfe boroweth [the] similitude therto Mat. xij. sayÄge vn to [the] Iewes that came aboute him & desyred a signe or a wÅder frÅ heuen to certifye thÄ that he was christ: this euell & wedlockebreakÄ«ge naciÅ (which breake [the] wedlocke of faith wherwith they be maried vn to God/ Äd beleue in their false workes) seke a signe/ but there shal no signe be geuen thÄ saue [the] signe of the Prophete Ionas. For as Ionas was .iij. dayes Äd iij. nightes in the bely of the whale/ euÄ so shall the sonne of man be .iij. dayes & .iij. nyghtes in the herte of the erth. Which was a watch word/ as we saye/ & a sharpe threateninge vn to [the] Iewes & as moch to saye as thus/ ye harde herted Iewes seke a signe: loo/ thys shalbe youre sygne/ as Ionas was reysed out of the sepulchre of his fishe & then sent vn to the Niniuites to preach [that] they shuld perish/ euen so shall I ryse agayne out of my sepulchre & come & preach repentaunce vn to you. Se therfore when ye se [the] signe that ye repÄt or else ye shal suerly perish & not escape. For though the infirmities which ye now se Ä« my flesh be a lett vn to youre faythes/ ye shall yet then be with out excuse/ when ye se so greate a miracle & so greate power of god shed out vppÅ you. And so Christe came agayne after [the] resurrecciÅ/ in his spirite & preached repÄtaunce vn to them/ by the mouth of his appostles & disciples/ & with miracles of [the] holy gost. And all that repented not perished shortly after Äd were for [the] most parte slayne with swerde Äd [the] rest caried awaye captiue in to all quarters of the world for an ensample/ as ye se vn to this daye. Â¶ And in lyke maner sens the world beganne/ where soeuer repentaunce was offered and not receaued/ there God toke cruell vengeaunce immediatly: as ye se in [the] floud of Noe/ in the ouerthrowÄge of SodÅ & Gomor & all the contre aboute: & as ye se of Egipte/ of the Amorites/ Cananites & afterwarde of the very Israelites/ & then at the last of the Iewes to/ Äd of the Assyriens and Babyloniens and so thorout all the imperes of the world. Â¶ Gyldas preached repÄtaunce vn to [the] olde Britaynes that inhabited englÅd: they repented not/ & therfore God sent in theyr enimies vppÅ thÄ on euery side & destroyed thÄ vpp & gaue the lÅd vn to other naciÅs. And greate vengeaunce hath bene takÄ in that lande for synne sens that tyme. Â¶ Wicleffe preached repÄtaunce vn to oure fathers not longe sens: they repÄted not for their hertes were indurat & theyr eyes blinded with their awne Pope holy rightwesnesse wherwith they had made theyr soules gaye agenst the receauinge agayne of [the] weked spirite that bringeth .vii. worse then hym selfe with him & maketh [the] later ende worse then the beginninge: for in open sinnes there is hope of repentaunce/ but in holy ypocrisie none at all. But what folowed? they slew their true & right kinge Äd sett vpp .iii. wrÅge kÄ«ges arow/ vnder which all the noble bloud was slayne vpp Äd halfe the comÄs therto/ what in fraunce & what with their awne swerde/ in fightÄ«ge amonge thÄ selues for [the] crowne/ & [the] cities and townes decayed and the land brought halfe in to a wyldernesse in respecte of that it was before. Â¶ And now Christ to preach repÄtaunce/ is resen yet Åce agayne out of his sepulchre in which the pope had buried him and kepte him downe with his pilars and polaxes and all disgysinges of ypocrisie/ with gyle/ wiles and falshed/ Äd with the swerd of al princes which he had blynded with his false marchaundice. And as I dowte not of [the] ensamples that are past/ so am I sure that greate wrath will folow/ excepte repÄtaunce turne it backe agayne and cease it. Â¶ When Ionas had bene in te fishes bely a space & the rage of his conscience was somewhat quieted Äd swaged and he come to him selfe agayne and had receaued a lytle hope/ the qualmes & panges of desperaciÅ which went ouer hys hert/ halfe ouercome/ he prayed/ as he maketh menciÅ in the texte sayÄge: Ionas prayed vn to the lord his god out of the bely of the fishe. But the wordes of that prayer are not here sett. The prayer [that] here stondeth in the texte/ is the prayer of prayse & thÄkesgeuÄge which he prayed and wrote when he was escaped and past all ieopardie. Â¶ In the end of which prayer he sayth/ I will sacrifice with the voyce of thankesgeuenge and paye that I haue vowed/ that sauinge cometh of the lorde. For verely to cÅfesse out of the herte/ that all benefites come of God/ euen out of the goodnesse of his mercie and not deseruinge of oure dedes/ is the only sacrifice that pleaseth God. And to beleue that god only is the sauer/ is the thynge that all the Iewes vowed in theyr circumcision/ as we in oure baptim. Which vowe Ionas now tawght with experiÄce/ promiseth to paye. For those outwarde sacrifices of bestes/ vn to which Ionas had haply asscribed to moch before/ were but feble & childish thinges & not ordeyned/ that the workes of thÄ selues shuld be a seruice vn to god/ but vn to the people/ to put thÄ in remembraunce of this inwarde sacrifice of thankes & of faith to trust and beleue in God the only sauer. Which significacion when was awaye/ they were abhominable and deuellysh ydolatrye and imageseruice: as oure ceremonies and sacramentes are become now to all that trust & beleue in the werke of them and ar not taught the significacions/ to edifye theyr soules with knowlege and the doctrine of God. Â¶ When Ionas was cast vppÅ lond agayne/ then his will was fre Äd had power to goo whother God sent him & to doo what God bade/ his awne imaginacions layed a parte. For he had bene at a new scole/ ye Äd in a fornace where he was purged of moch refuse & droshe of fleshly wisdome/ which resisted [the] wisdome of god & led Ionases wil cÅtrary vn to [the] will of god. For as ferre as we be blynd in Adam/ we can not but seke & will oure awne profitt/ pleasure & glorie. And as ferre as we be taughte in the sprite/ we can not but seke & wyll the pleasure and glorie of God only. Â¶ And as for the .iij. dayes iourney of Niniue/ whether it were in length or to goo rounde aboute it or thorow all the stretes/ I cÅmitte vn to the discreciÅ of other men. But I thinke that it was then the greatest citie of the world. Â¶ And that Ionas wÄt a dayes iourney in the citie/ I suppose he did it not in one daye: but wÄt fayre & easyly preachÄ«ge here a sermon & there a nother & rebuked the synne of the people for which they must perishe. Â¶ And when thou art come vn to the repÄtaunce of the Niniuites/ there hast thou sure ernest/ that how soeuer angre god be/ yet he remembreth mercie vn to all that truly repent and beleue in mercie. Which ensample oure sauioure Christ also casteth in the teeth of the indurat Iewes sayenge: the Niniuites shall rise in iudgemÄt with this nation and condemne them/ for they repented at the preachynge of Ionas/ and beholde a greater thÄ Ionas here/ meanynge of hym selfe. At whose preachinge yet/ though it were neuer so mightie to perce the herte/ & for all his miracles therto/ the hard herted Iewes coude not repent: when the heathen Niniuites repented at the bare preachynge of Ionas rebukinge theyr synnes with out any miracle at all. Â¶ Why? for [the] Iewes had leuÄded the spirituall law of God and with theyr gloses had made it all to gether erthie Äd fleshly/ and so had sett a vayle or coueringe on Moses face/ to shodowe and darken [the] glorious brightnesse of his contenaunce. It was synne to stele: but to robbe wedowes howses vnder a coloure of longe prayÄge/ & to polle in the name of offeringes/ and to snare [the] people with intollerable cÅstitucions agÄst all loue/ to ketch theyr money out of theyr purses/ was no synne at all. Â¶ To smyte father Äd mother was synn: But to withdraw helpe frÅ them at theyr nede/ for blynde zele of offeringe/ vn to the profytt of the holy phareses/ was then as meritorious as it is now to let all thy kynne chose wheter they will synke or sweme/ while thou byldest and makest goodly fundatiÅs for holy people which thou hast chosen to be thy christe/ for to sowple thy soule with the oyle of theyr swete blessynges/ & to be thy Iesus for to saue thy soule from [the] purgatory of the bloud that only purgeth synne/ with theyr watchÄ«ge/ fastÄ«ge/ wolward goinge & rysynge at mydnyght etc. where wyth yet they purge not them selues from theyr couetousnesse/ pryde/ lechury or any vyce that thou seyst amonge the laye people. Â¶ It was greate synne for Christ to heale the people on the sabboth daye vn to the glorie of God hys father/ but none at all for them to helpe theyr catell vnto theyr awne profett. Â¶ It was synne to eate wyth vnwashen handes or on an vnwashen table/ or out of an vnwashen dish: but to eate out of that purifyed dysh that which came of brybery/ theft & extorsion/ was no synne at all. Â¶ It was exceadynge meritorious to make many dyscyples: But to teach them to feare God in hys ordynaunces/ had they no care at all. Â¶ The hye prelates so defended the ryght of holy church Äd so feared the people with the curse of God & terreble paynes of hell/ that no man durst leaue the vilest herke in hys gardeyne vntythed. And the offerynge and thynges dedycat vn to God for the profitt of hys holy vycars where in soch estymacion and reuerÄce/ that it was moch greater synne to sweare truly by them/ thÄ to forswere thy selfe by God: what vengeaunce then of God/ and how terreble and cruell damnacion thynke ye preached they to fall on thÄ that had stolen soch holy thÄ«ges? And yet sayth Christ/ that ryghtwesnesse Äd faith in kepynge promise/ mercie and indyfferent iudgement were vtturly troden vnder fote and cleane dispysed of those blessed fathers/ whych so mightely mayntened Arons patrimony Äd had mad it so prosperous Äd enuironed it and walled it aboute on euery syde with [the] feare of god/ that noman durst twech it. Â¶ It was greate holynesse to garnysh [the] sepulchres of [the] prophetes & to cÅdemne their awne fathers for sleynge of them: and yet were they thÄ selues for blinde zele of their awne cÅstituciÅs/ as ready as their fathers to sle whosoeuer testified vn to them/ the same trueth which the prophetes testified vn to theyr fathers. So that Christ cÅpareth all the rightwesnesse of those holy patriarkes vn to the outwarde bewtye of a paynted sepulchre full of stench and all vn clennesse wythyn. Â¶ And finally to begyld a mans neyboure in sotle bargeninge and to wrappe and cÅpase him in with cauteles of the law/ was then as it is now in the kingdome of [the] Pope. By the reason where of they excluded the law of loue out of theyr hertes/ Äd cÅsequÄtly all true repentaunce: for how coude they repÄt of [that] they coude not se to be sinne? Â¶ And on the other syde they had sett vpp a rightwesnesse of holy workes/ to clense theyr soules with all: as the Pope sanctifieth vs with holy oyle/ holy bred/ holy salt/ holy candels/ holy dome ceremonies Äd holy dome blessynges/ and with what soever holynesse thou wilt saue with the holynes of Gods worde which only speaketh vn to the herte and sheweth the soule hir filthynesse and vnclennesse of synne/ and leadeth hir by [the] waye of repentaunce vn to [the] fountayne of Christes bloude to washe it awaye thorow faith. By the reason of which false rightwesnesse they were dysobedient vn to the rightwesnesse of God/ which is the forgeuenesse of synne in Christes bloude and coude not beleue it. And so thorow fleshly interpretynge the law Äd false imagined rightwesnesse/ their hertes were hardened Äd made as stony as clay in an hote furnace of fire/ that they coude receaue nether repentaunce ner faith or any moyster of grace at all. Â¶ But the hethen Niniuites/ though they were blynded with lustes a good/ yet were in thofe .ii. poyntes vncorrupte and vnhardened/ & therfore with the only preachinge of Ionas came vn to the knowlege of their synnes and confessed them & repented truly & turned euery man from his euell dedes & declared theyr sorow of hert & true repentaunce/ with theyr dedes which they dyd out of faith & hope of forgeuenesse/ chastysinge their bodies with prayer & fastinge & with takinge all pleasures from the flesh: trustynge/ as god was angre for their wekedness/ even so shuld he forgeue them of hys mercye/ yf they repÄted & forsoke their mysse lyuinge. Â¶ And in the last ende of all/ thou hast yet a goodly ensample of lernynge/ to se how erthye Ionas is styll for all hys tryenge in the whales bely. He was so sore displeased because the Niniuites perished not/ that he was wery of hys lyfe and wished after the deeth for very sorow & payne/ that he had loost the glorie of his prophesienge/ in that his prophesie come not to passe. But god rebuked him with a likenesse sayenge: it greueth thyne hert for the losse of a vile shrobbe or spraye/ wheron thou bestoweddest no loboure or cost/ nether was it thyne handwerke. How moch moare then shuld greue myne herte/ the losse of so greate a multitude of innocÄtes as are in Niniue/ which are all myne handes werke. Nay Ionas/ I am God ouer all/ and father as well vn to the hethen as vn to the Iewes Äd mercifull to all and warne yer I smyte: nether threte I so cruelly by any prophete/ but that I wyll forgeue yf they repent Äd ax mercie: nether on the other syde/ what soeuer I promyse/ wyll I fulfyll it/ saue for theyr sakes only whych trust in me and submitte them selues to kepe my lawes of very loue/ as naturall chyldern. * * * * * On thys maner to read [the] scripture is [the] right vse therof & why [the] holy gost caused it to be writtÄ. That is [that] thou first seke out [the] law/ what god will haue the to doo/ interpretinge it spiritually with out glose or coueringe the brightnesse of Moses face/ so [that] thou fele in thyne hert/ how that it is damnable synne before god/ not to loue they neyboure that is thyne enimie/ as puerly as Christ loued the/ and [that] not to loue thy neyboure in thyne herte/ is to haue cÅmitted all ready all synne agenst him. And therfore vn tyll that loue become/ thou must knowlege vnfaynedly that there is synne in the best dede thou doest. And it must ernestly greue thyne hert and thou must washe all thy good dedes in christes bloude/ yer they can be pure and an acceptable sacrifice vn to God/ and must desire god [the] father for his sake/ to take thi dedes aworth & to pardÅ [the] imperfectenesse of them/ & to geue the power to doo thÄ better and with moare feruent loue. Â¶ And on the other syde thou must serch diligently for the promises of mercie which God hath promised the agayne. Which .ii. poyntes/ that is to wete/ [the] lawe spiritually interpreted/ how that all is dÄnable synne that is not vnfayned loue out of the grownde and botom of the herte after the ensample of Christes loue to vs/ because we be all equally created Äd formed of one god oure father/ and indifferently bought & redemed with one bloud of oure sauioure Iesus Christe: Äd that the promises be geuen vn to a repentynge soule that thursteth and longeth after them/ of the pure and fatherly mercie of god thorow oure faith onely with oute al deseruinge of oure dedes or merites of oure werkes/ but for Christes sake alone and for the merites Äd deseruinges of his werkes/ deth and passions that he sofered all to gether for vs & not for him selfe: whych .ii. poyntes I saye/ if they be written in thine herte/ are the keyes which so open all the scripture vn to the/ that no creature can locke the out/ and with which thou shalt goo in and out/ and finde pasture and fode euery where. And yf these lesons be not writtten in thyne herte/ then is all the scripture shutt vpp/ as a cornell in the shale/ so that thou mayst read it and comen of it and reherse all the stories of it and dispute sotilly and be a profounde sophister/ and yet vnderstond not one Iot therof. Â¶ And thridly that thou take the stories & liues which are cÅteyned in the bible/ for sure Äd vndowted ensamples/ [that] God so will deale with vs vn to the worldes ende. Â¶ Here with Reader farewell and be commended vn to God/ and vn to the grace of hys spryte. And first se that thou stoppe not thyne eares vn to the callynge of god/ and that thou harden not thine herte begyled with fleshly interpretinge of the law & false imagined and ypocritish rightwesnesse/ and so the Niniuites ryse with the at [the] day of iudgement & condemne the. Â¶ And secÅdarily if thou finde ought amisse/ when thou seyst thy selfe in the glasse of Gods worde/ thynke it cÅpendious wisdome/ to amende [the] same betymes/ moneshed & warned by the ensample of other men/ rather thÄ to tary vntill thou be beten also. Â¶ And thridly if it shall so chaunce/ that [the] wild lustes of thy flesh shall blynd the and carie the cleane awaye with them for a tyme: yet at the later ende/ when [the] god of all mercie shall haue compased the in on euery syde with tÄptaciÅs/ tribulacions/ aduersities & cÅbraunce/ to bringe [the] home agayne vn to thyne awne herte/ & to set thy sinnes wich thou woldest so fayne couer & put out of mynd with delectaciÅ of voluptuous pastymes/ before [the] eyes of thy cÅscience: then call [the] faithfull ensample of Ionas & all lyke stories vn to thy remÄbraunce/ Äd with Ionas turne vn to thi father that smote [the]: not to cast [the] awaye/ but to laye a corosie Äd a freatÄ«ge playster vn to [the] pocke that laye hid & fret inwarde/ to draw [the] disease out & to make it appere/ [that] thou mightest feale thy seckenes & [the] daunger therof & come & receaue the healynge playster of mercie. Â¶ And forget not [that] what soeuer ensample of mercie god hath shewed sens [the] beginninge of [the] world/ the same is promised the/ yf thou wilt in like maner turne agayne and receaued it as they dyd. And with Ionas be aknowen of thy synne & cÅfesse it & knowlege it vn to thy father. Â¶ And as [the] law which freteth thy cÅscience/ is in thyne herte & is none outwarde thÄ«ge/ evÄ so seke within in thine herte/ [the] playster of mercie/ the promyses of forgeuenesse in oure sauioure Iesus Christe/ accordinge vn to all the ensamples of mercie that are gonne before. Â¶ And with Ionas let thÄ that wayte on vanities & seke god here & there & in euery tÄple saue in their hertes goo/ & seke thou [the] testamÄt of god in thyne hert. For in thyne hert is the worde of [the] law/ & in thyne hert is [the] worde of fayth in the promises of mercie in Iesus Christe. So that yf thou cÅfesse with a repentynge herte & knowlege Äd surely beleue [that] Iesus is lorde ouer all synne/ thou art saffe. Â¶ And finally when the rage of thy cÅscience is ceased and quieted with fast faith in the promises of mercie/ then offer with Ionas the offeringe of prayse and thankesgeuinge/ & paye the vowe of thy baptim/ that God only saueth/ of his Åly mercie & goodnesse: that is/ beleue stedfastly & preach cÅstantly/ that it is God only that smyteth/ and God only that healeth: ascribynge [the] cause of thy tribulation vn to thyne awne synne/ and [the] cause of thy deliueraunce vn to the mercie of God. Â¶ And be ware of the leuÄ [that] saith we haue power in oure fre will before [the] preachinge of [the] Gospell/ to deserue grace/ to kepe [the] law/ of cÅgruite/ or god to be vnrightwesse. And saie with Ihon in the first/ [that] as [the] law was geuÄ by Moses/ euÄ so grace to fulfill it/ is geuÄ by christe. And whÄ they saye oure dedes with grace deserue heuen/ saye thou [with] Paule Ro. vj. [that] euerlastÄ«ge life is the gifte of god thorow Iesus Christ oure lorde/ & [that] we be made sonnes by faith Ihon. j. & therfore heyres of god with christ Ro. viij. And saye that we receaue al of god thorow faith that foloweth repentaunce/ & [that] we doo not oure werkes vn to god/ but ether vn to oure selues/ to sley [the] sinne that remayneth in [the] flesh & to waxe perfecte/ ether vn to oure neyboures which doo as moch for vs agayne in some other thÄ«ges. And whÄ a mÄ exceadeth in giftes of grace/ let hÄ« vnderstÅde that they be geuÄ him/ as wel for his weake brethern/ as for him selfe: as though all the bred be cÅmitted vn to the panter/ yet for his felowes with hym/ which geue the thankes vn to theyr lorde/ and recompence the panter agayne with other kynde seruice in theyr offices. And when they saye that Christ hath made no satisfaccion for the synne we doo after oure baptym: saye thou wyth the doctrine of Paule/ that in oure baptym we receaue the merytes of Christes deeth thorow repentaunce and fayth of which two/ baptim is the sygne. And though when we synne of frailtie after oure baptym we receaue the sygne no moare/ yet we be renewed agayne thorow repentaunce and faith in Christes bloude/ whych twayne/ the sygne of baptym ever contynved amonge vs in baptisynge oure younge childern doeth euer kepe in mynde and call vs backe agayne vn to oure profession if we be gonne astraye/ & promiseth vs forgeuenesse. Nether can actuall synne be washed awaye with oure werkes/ but with Christes bloude: nether can there be any other sacrifice or satisfaccion to Godward for them/ saue Christes bloude. For as moch as we can doo no werkes vnto God/ but receaue only of his mercie with oure repentynge fayth/ thorow Iesus Christe oure lorde and only sauer: vnto whom & vn to God oure father thorow him/ and vn to hys holy spirite/ that only purgeth/ sanctifieth & washeth vs in the innocÄt bloude of oure redemption/ be prayse for ever AMEN. Â¶ The Storie of the prophete Ionas. The first Chapter. The worde of the lorde came vn to the prophete Ionas [the] sonne of Amithai sayenge: ryse & gett the to Niniue that greate citie & preach vn to thÄ/ how that theyr wekednesse is come vpp before me. Â¶ And Ionas made hÄ« ready to fle to Tharsis frÅ the presens of [the] lorde/ & gatt hym downe to Ioppe/ and founde there a sheppe ready to goo to Tharsis/ & payed his fare/ & wÄt aborde/ to goo with them to Tharsis frÅ the presens of the lorde. Â¶ But [the] lorde hurled a greate winde in to [the] se/ so that there was a myghtie tÄpest in the se: in so moch [that] the shepp was lyke to goo in peces. And the mariners were afrayed & cried euery man vn to his god/ & cast out [the] goodes [that] were in [the] sheppe in to [the] se/ to lighten it of thÄ. But Ionas gatt him vnder the hatches & layed him downe and slombrede. And [the] master of the sheppe came to him & sayd vn to hÄ«/ why slomberest thou? vpp! & call vn to thy god/ that God maye thinke on vs/ that we perish not. Â¶ And they sayde one to a nother/ come & lett vs cast lottes/ to know for whose cause we are thus troublede. And they cast lottes. And [the] lott fell vppon Ionas. Â¶ ThÄ they said vnto hÄ«/ tel vs for whose cause we are thus trowbled: what is thine occupaciÅ/ whence comest thou/ how is thy cÅtre called/ & of what nacion art thou? Â¶ And he answered thÄ/ I am an Ebrue: & the lord God of heuen which made both se and drie
{'title': 'The prophete Ionas with an introduccion by William Tyndale', 'source': 'Project Gutenberg', 'lang': 'en'}