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.
Author: Tyndale, William, 1494?-1536
Language: English
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*** Start of this LibraryBlog Digital Book "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." ***


{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 ¶ 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 ā, ē, ī, ō, ū.
  - 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]".
}



¶ The prophete Ionas/ with an introducciō before teachinge to
vnderstōde 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 vnderstōde 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] ēvious Philistenes stopped [the] welles of Abraham ād filled
them vpp with erth/ to put [the] memoriall out of mīde/ to [the] entent
[that] they might chalenge [the] grounde: even so the fleshly mīded
ypocrites stoppe vpp the vaynes of life which are in [the] scripture/
[with] the erth of theyr tradiciōs/ false similitudes & lienge
allegories: & [that] of like zele/ to make [the] scripture theyr awne
possessiō & marchaundice: and so shutt vpp the kingdome of heven which
is Gods worde nether enterīge in thē selues nor soferinge them that
wolde.

¶ The scripture hath a body with out/ ād within a soule/ sprite & life.
It hath [with] out a barke/ a shell ād 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.

¶ The scripture cōteyneth .iii. thīges in it first [the] law to cōdemne
all flesh: secōdaryly [the] Gospell/ [that] is to saye/ promises of
mercie for all [that] repent & knowlege their sinnes at the preachīge
of [the] law & cōsent 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 thē: & thridly the stories & liues of
those scolars/ both what chaunces fortuned thē/ & also by what meanes
their scolemaster taught thē and made them perfecte/ & how he tried the
true from the false.

¶ When [the] ypocrites come to [the] lawe/ they put gloses to ād make no
moare of it then of a worldly law which is satisfied with [the] outwarde
worke and which a turke maye also fulfill. Whē yet Gods law never
ceaseth to cōdemne a man vntill it be written in his herte and vntill he
kepe it naturally without cōpulsion & all other respecte saue only of
pure love to God and his neyboure/ as he naturally eateth whē he is an
hongred/ without cōpulsiō & all other respecte/ saue to slake his hongre
only.

¶ And whē they come to the Gospell/ there they mīgle 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 fastīge
at all but to fle to heven as swefte as a thought and at the
twinkellynge of an eye.

¶ And the liues stories and gestes of men which are cōtayned in the
bible/ they reade as thīges no moare perteynīge vn to thē/ then a take
of Robī hode/ & as thīges they wott not wherto they serue/ saue to fayne
false discāt & 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 diligēce/ diminushīge the glorie of [the] mercie of God & robbinge
wretched sinners of all theyr cōforte/ & thinke therby to flater the
sayntes and to obtayne their fauoure & to make speciall aduocates of
thē: even as a man wold obtayne [the] fauoure of wordely tirantes: as
they also fayne the saintes moch moare cruell then ever was any heathē
man & moare wrekefull and vengeable then [the] poetes faine their godes
or their furies [that] torment [the] soules in hell/ if theyr euēs be
not fasted & their images visited & saluted wyth a Pater noster (whych
prayer only oure lippes be accoynted with oure hertes vnderstōdinge none
at all) and worsheped [with] a candell & [the] offerīge of oure deuociō/
in [the] place which thei haue chosen to heare [the] supplicaciōs & meke
peticiōs of their clientes therin.

¶ But thou reader thīke 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 deseruīge of his ye though he be thine
enimie/ as Christ loued [the] ād did for the/ for no deseruīge of thyne/
but evē whē 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 professiō & submyttīge our selues to
lerne to doo better.

¶ 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/ whē thou turnest
to hym & forsakest euell/ even of his goodnesse & fatherly mercie vn to
the/ ād not for thy flatterīge 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 ād cōsent to synne/ & also of all the synne which we doo by
chaunce & of frailte/ after [that] we are come to knowlege ād 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.

¶ And all other stories of [the] bible/ with out excepciō/ 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 thē/ in all infirmities/ in all temptaciōs/ & in all like cases
& chaunces. Wherin ye se on [the] one syde/ how fatherly & tendirly &
with all cōpassion god entreateth his electe which submitte them selues
as scolers/ to lerne to walke in the wayes of his lawes/ & to kepe thē
of loue. If they forgatt thē selues at a time & wēt astraye/ he sought
thē out & sett thē agayne with all mercie. If they fell & hurte thē
selues/ he healed thē 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 thē & 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 thē/ 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 thē ōly which had first cast [the] yocke of his lawes frō
their neckes/ with vtter diffiaunce & malice of herte.

Which ensamples how cōfortable are they for vs/ whē we be fallen in to
sinne & God is come vppō vs with a scorge/ [that] we dispeare not/ but
repēt with full hope of mercie after [the] ensamples of mercie [that]
are gone before: And therfore they were written for our lernīge/ as
testifieth Paul Ro. xv. to cōforte vs/ [that] we might [the] better put
oure hope & trust in God/ whē we se/ how mercifull he hath bene in tymes
past vn to our weake brethern [that] are gone before/ in all theyr
aduersities/ neade/ temptaciōs/ ye & horrible synnes in to which they
now & then fell.

¶ And on [the] other side ye se how they [that] hardened their hertes &
synned of malice & refused mercie [that] was offered thē & had no power
to repēt/ 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
ād so synne ād prouoke God and bringe wrath vppon vs.

¶ 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 wrōges & iniuries
with all paciēce & longesoferinge/ neuer castinge any of thē of their
backes/ vn tyll they synned agenst [the] holygost/ maliciously
persecutinge [the] open & manifest trouth: cōtrary 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 trōpetblower/ to sett other
awerke/ ād seketh only his awne fredome/ liberte/ priuilege/ welth/
prosperite/ profite/ pleasure/ pastyme/ honoure & glorie/ with [the]
bondage/ thraldome/ captiuite/ miserie/ wretchednesse & vile subiectiō
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
inuenciōs ād iuglynge ypocrisie to be vnaduēged/ 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 obligacō 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 ād as the word of god [the] only fode ād life of thy soule/ this
marke & note. First count Ionas the frend of god ād a man chosen of god
to testifie his name vn to [the] worlde: but yet a younge scolar/ weake
& rude/ after [the] faciō of [the] appostles/ while Christ was yet with
them bodyly. Which though Christ taught thē euer to be meke & to vmble
thē selues/ yet oft stroue amonge them selues who shuld be greatest. The
sonnes of Zebede wold sitt/ the one on the right hōde of Christ ād the
other on [the] lifte. They wold praye/ that fire might descēde from
heuen/ and consume the Samaritanes.

¶ Whē 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 thē of his
deeth & passiō/ 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 feruētly 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.

¶ 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
lōge herd that nomā might auenge him selfe/ but rather turne [the] other
cheke to/ then to smyte agayne/ yet when Christ was in takīge/ peter
axed whether it were lawfull to smyte with [the] swerde/ ād 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
ād 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.

¶ 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 temptaciōs &
tribulations. As Moses wittneseth Deutero. viij. sayēge: Remēber all
[the] waye by which [the] lord thy God caried [the] this .xl. yeres in
[the] wildernesse/ to vmble the & to tēpte 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 mā which nether thou ner yet
thi fathers euer knew of/ to teach [the] that a mā 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 thē/ moch moare
thē 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] aboundātly/ 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 hī out therof agayne.

¶ 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] heathē
people & to [the] greatest & mightiest citie of [the] world thē/ called
Niniue: to preache [that] within .xl. dayes they shuld all perish for
their sinnes & that [the] citie shuld be ouerthrowē. Which message [the]
frewil of Ionas had as moch power to doo/ as the weakest herted womā in
the world hath power/ if she were cōmaunded/ to leppe in to a tobbe of
lyuinge snakes & edders: as happely if God had cōmaunded Sara to haue
sacrificed hir sonne Isaac/ as he did Abrahā/ she wold haue disputed
with hī yer she had done it/ or though she were strōge ynough/ yet many
an holy seint coud not haue found in their hertes/ but wold haue
disobeyed ād haue runne awaye frō [the] presens of [the] cōmaūdemēt of
god [with] Ionas if thei had bene so strōgly tēpted.

¶ 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 naciōs [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 thē shuld god take so cruell vengeaunce on so
greate a multitude of them to whome his name was neuer preached to ād
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 ād to be the moare
cruell vn to his people.

¶ And vppon that imaginaciō he fled frō the face or presens of God: that
is/ out of [the] contre where God was worsheped in & frō prosecutynge of
Gods cōmaundemēt/ 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
cōbraunce. Neuer [the] lesse the god of all mercie which careth for his
electe childern & turneth all vn to good to them & smiteth thē to heale
them agayne & killeth thē to make thē aliue agayne/ & playeth with thē
(as a father doth some tyme with his yoūge ignoraunt childern) &
tempteth them & proueth them to make them se theyr awne hertes/ prouided
for Ionas/ how all thinge shuld be.

¶ When Ionas was entered in to the sheppe/ he layed him downe to slepe
ād to take his rest: that is/ his cōscience was tossed betwene the
cōmaudemēt of God which sent him to Niniue/ & his fleshly wisdome that
dissuaded & counseled hym [the] cōtrary & at [the] last preualed agēst
[the] cōmaundemēt & caried hym a nother waye/ as a sheppe caught betwene
.ii. streames/ & as poetes faine the mother of Meliager to be betwene
diuers affectiōs/ while to aduēge 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] cōmaundement which so gnew & freate his
cōscience/ out of minde/ as [the] nature of all weked is/ whē 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 Adā 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.

¶ For when [the] Lott had caught Ionas/ thē be sure [that] his synnes
came to remēbraunce agayne & that his conscience raged no lesse thē
[the] waues of the se. And thē 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 frō god/ that as verily god had
cast hī awaye: for [the] sight of [the] rod maketh [the] natural child
not ōly to se & to knowlege his faulte/ but also to forgett all his
fathers olde mercie & kindnesse. And then he cōfessed his synne openly &
had yet leuer perish alone thē [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.

¶ To speake of lottes/ how ferforth they are lawfull/ is a light
questiō. First to vse thē for the breakinge of strife/ as when
partenars/ their goodes as equally diuided as they cā/ take euery mā his
parte by lott/ to auoyde all suspiciō of disceytfulnesse: & as [the]
appostles in [the] first of [the] Actes/ whē they sought a nother to
succede Iudas the traytoure/ & .ii. persones were presentes/ thē to
breake strife & to satisfie al parties/ did cast lotttes/ wheter shuld
be admitted/ desirynge god to teper thē & to take whō 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 cōpell him therwith to vtter thinges wherof we
stōd in doute/ when we haue no commaundemēt of him so to do/ as these
hethē here dyd/ though God turned it vn to his glorie/ can not be but
euell.

¶ The hethen scepmē asstonied at [the] sight of [the] miracle/ feared
God/ prayed to him/ offered sacrifice & vowed vowes. And I doute not/
but that some of thē or haply all came therby vn to the true knowlege &
true worshepinge of God & ware wōne 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.

¶ And that Ionas was .iii. dayes & .iii. nightes in the bely of his
fish: we cā not therby proue vn to te Iewes & īfideles or vn to any man/
[that] Christ must therfore dye ād be buried & rise agayne. But we vse
[the] ensample ād 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
hād of God was no lesse mightie in preseruīge Ionas aliue agenst all
naturall possibilite & in deliuerynge hī safe out of his fish/ thē in
reysynge vpp Christe agayne out of his sepulchre. And we maye describe
[the] power & vertue of [the] resurrecciō therby/ as Christ hī selfe
boroweth [the] similitude therto Mat. xij. sayēge vn to [the] Iewes that
came aboute him & desyred a signe or a wōder frō heuen to certifye thē
that he was christ: this euell & wedlockebreakīge naciō (which breake
[the] wedlocke of faith wherwith they be maried vn to God/ ād beleue in
their false workes) seke a signe/ but there shal no signe be geuen thē
saue [the] signe of the Prophete Ionas. For as Ionas was .iij. dayes ād
iij. nightes in the bely of the whale/ euē 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 repēt or else ye shal
suerly perish & not escape. For though the infirmities which ye now se ī
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
vppō you. And so Christe came agayne after [the] resurrecciō/ in his
spirite & preached repētaunce vn to them/ by the mouth of his appostles
& disciples/ & with miracles of [the] holy gost. And all that repented
not perished shortly after ād were for [the] most parte slayne with
swerde ād [the] rest caried awaye captiue in to all quarters of the
world for an ensample/ as ye se vn to this daye.

¶ 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 ouerthrowēge of Sodō & 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/
ād of the Assyriens and Babyloniens and so thorout all the imperes of
the world.

¶ Gyldas preached repētaunce vn to [the] olde Britaynes that inhabited
englōd: they repented not/ & therfore God sent in theyr enimies vppō thē
on euery side & destroyed thē vpp & gaue the lōd vn to other naciōs. And
greate vengeaunce hath bene takē in that lande for synne sens that tyme.

¶ Wicleffe preached repētaunce vn to oure fathers not longe sens: they
repēted 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 ād sett vpp .iii. wrōge kīges arow/ vnder which all the
noble bloud was slayne vpp ād halfe the comēs therto/ what in fraunce &
what with their awne swerde/ in fightīge amonge thē 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.

¶ And now Christ to preach repētaunce/ is resen yet ōce 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/ ād 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 repētaunce
turne it backe agayne and cease it.

¶ When Ionas had bene in te fishes bely a space & the rage of his
conscience was somewhat quieted ād swaged and he come to him selfe
agayne and had receaued a lytle hope/ the qualmes & panges of desperaciō
which went ouer hys hert/ halfe ouercome/ he prayed/ as he maketh
menciō in the texte sayēge: 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 &
thākesgeuēge which he prayed and wrote when he was escaped and past all
ieopardie.

¶ 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 cōfesse 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
experiēce/ 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 thē selues shuld be
a seruice vn to god/ but vn to the people/ to put thē 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.

¶ When Ionas was cast vppō lond agayne/ then his will was fre ād 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 ād in a
fornace where he was purged of moch refuse & droshe of fleshly wisdome/
which resisted [the] wisdome of god & led Ionases wil cōtrary 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.

¶ 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 cōmitte
vn to the discreciō of other men. But I thinke that it was then the
greatest citie of the world.

¶ And that Ionas wēt a dayes iourney in the citie/ I suppose he did it
not in one daye: but wēt fayre & easyly preachīge here a sermon & there
a nother & rebuked the synne of the people for which they must perishe.

¶ And when thou art come vn to the repētaunce 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 iudgemēt with this nation and
condemne them/ for they repented at the preachynge of Ionas/ and beholde
a greater thē 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.

¶ Why? for [the] Iewes had leuēded the spirituall law of God and with
theyr gloses had made it all to gether erthie ād 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 prayēge/ & to polle in the
name of offeringes/ and to snare [the] people with intollerable
cōstitucions agēst all loue/ to ketch theyr money out of theyr purses/
was no synne at all.

¶ To smyte father ād mother was synn: But to withdraw helpe frō 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 fundatiōs 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 watchīge/ fastīge/
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.

¶ 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.

¶ 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.

¶ It was exceadynge meritorious to make many dyscyples: But to teach
them to feare God in hys ordynaunces/ had they no care at all.

¶ The hye prelates so defended the ryght of holy church ād 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 reuerēce/ that it was moch greater synne to
sweare truly by them/ thē to forswere thy selfe by God: what vengeaunce
then of God/ and how terreble and cruell damnacion thynke ye preached
they to fall on thē that had stolen soch holy thīges? And yet sayth
Christ/ that ryghtwesnesse ād 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 ād
had mad it so prosperous ād enuironed it and walled it aboute on euery
syde with [the] feare of god/ that noman durst twech it.

¶ It was greate holynesse to garnysh [the] sepulchres of [the] prophetes
& to cōdemne their awne fathers for sleynge of them: and yet were they
thē selues for blinde zele of their awne cōstituciōs/ 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 cōpareth all
the rightwesnesse of those holy patriarkes vn to the outwarde bewtye of
a paynted sepulchre full of stench and all vn clennesse wythyn.

¶ And finally to begyld a mans neyboure in sotle bargeninge and to
wrappe and cōpase 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/ ād cōsequētly all true repentaunce: for
how coude they repēt of [that] they coude not se to be sinne?

¶ 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 ād
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 ād false imagined
rightwesnesse/ their hertes were hardened ād 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.

¶ 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 repēted
& forsoke their mysse lyuinge.

¶ 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 innocētes 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 ād mercifull to all and warne yer I smyte:
nether threte I so cruelly by any prophete/ but that I wyll forgeue yf
they repent ād 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 writtē. 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 cōmitted 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 pardō [the] imperfectenesse
of them/ & to geue the power to doo thē better and with moare feruent
loue.

¶ 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 dānable
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 ād formed of one god oure father/ and indifferently
bought & redemed with one bloud of oure sauioure Iesus Christe: ād 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 ād 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.

¶ And thridly that thou take the stories & liues which are cōteyned in
the bible/ for sure ād vndowted ensamples/ [that] God so will deale with
vs vn to the worldes ende.

¶ 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.

¶ And secōdarily if thou finde ought amisse/ when thou seyst thy selfe
in the glasse of Gods worde/ thynke it cōpendious wisdome/ to amende
[the] same betymes/ moneshed & warned by the ensample of other men/
rather thē to tary vntill thou be beten also.

¶ 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 tēptaciōs/ tribulacions/ aduersities &
cōbraunce/ 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
delectaciō of voluptuous pastymes/ before [the] eyes of thy cōscience:
then call [the] faithfull ensample of Ionas & all lyke stories vn to thy
remēbraunce/ ād with Ionas turne vn to thi father that smote [the]: not
to cast [the] awaye/ but to laye a corosie ād a freatīge 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.

¶ 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 & cōfesse it & knowlege it vn to thy
father.

¶ And as [the] law which freteth thy cōscience/ is in thyne herte & is
none outwarde thīge/ evē 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.

¶ And with Ionas let thē that wayte on vanities & seke god here & there
& in euery tēple saue in their hertes goo/ & seke thou [the] testamēt 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 cōfesse with a repentynge herte & knowlege ād
surely beleue [that] Iesus is lorde ouer all synne/ thou art saffe.

¶ And finally when the rage of thy cōscience 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 ōly mercie & goodnesse: that is/ beleue
stedfastly & preach cōstantly/ 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.

¶ And be ware of the leuē [that] saith we haue power in oure fre will
before [the] preachinge of [the] Gospell/ to deserue grace/ to kepe
[the] law/ of cōgruite/ or god to be vnrightwesse. And saie with Ihon in
the first/ [that] as [the] law was geuē by Moses/ euē so grace to
fulfill it/ is geuē by christe. And whē they saye oure dedes with grace
deserue heuen/ saye thou [with] Paule Ro. vj. [that] euerlastīge 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 thīges. And whē a mā exceadeth in giftes of grace/ let hī
vnderstōde that they be geuē him/ as wel for his weake brethern/ as for
him selfe: as though all the bred be cōmitted 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 innocēt bloude of oure
redemption/ be prayse for ever AMEN.



¶ 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 thē/ how that theyr wekednesse is come vpp before me.

¶ And Ionas made hī ready to fle to Tharsis frō the presens of [the]
lorde/ & gatt hym downe to Ioppe/ and founde there a sheppe ready to goo
to Tharsis/ & payed his fare/ & wēt aborde/ to goo with them to Tharsis
frō the presens of the lorde.

¶ But [the] lorde hurled a greate winde in to [the] se/ so that there
was a myghtie tēpest 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 thē. But Ionas gatt him vnder the hatches & layed him
downe and slombrede. And [the] master of the sheppe came to him & sayd
vn to hī/ why slomberest thou? vpp! & call vn to thy god/ that God maye
thinke on vs/ that we perish not.

¶ 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.

¶ Thē they said vnto hī/ tel vs for whose cause we are thus trowbled:
what is thine occupaciō/ whence comest thou/ how is thy cōtre called/ &
of what nacion art thou?

¶ And he answered thē/ I am an Ebrue: & the lord God of heuen which made
both se and drie land/ I feare. Then were the men exceadingly afrayd &
sayd vn to him/ why diddest thou so? For they knew that was fled from
the presens of the lorde/ because he had told them.

¶ Then they sayd vn to hym/ what shall we doo vnto the/ that the se maye
cease frō trowblinge vs? For the se wrought & was trowblous. And he
answered them/ take me and cast me in to the se/ & so shall it lett you
be in reste: for I wotte/ is is for my sake/ that this greate tempest is
come oppon you. Neuerthelesse the men assayed wyth rowenge to bringe the
sheppe to lande: but it wold not be/ because the se so wrought & was so
trowblous agenst them. Wherefore they cried vn to the lorde & sayd: O
lorde latt vs not perih for this mans deeth/ nether laye innocēt bloud
vn to oure charge: for thou lorde even as thy pleasure was/ so thou hast
done.

¶ And thē they toke Ionas/ & cast hī in to [the] se/ & the se left
ragynge. And [the] men feared the lorde excedingly: & sacrificed
sacrififice vn to the lorde: and vowed vowes.


¶ The seconde Chapter.

But [the] lorde prepared a greate fyshe/ to swalow vp Ionas. And so was
Ionas in [the] bowels of [the] fish .iij. dayes & .iij. nightes. And
Ionas prayed vnto [the] lord his god out of [the] bowels of the fish.

¶ And he sayde: in my tribulacion I called vn to the lorde/ and he
answered me: out of the bely of hell I cried/ ād thou herdest my voyce.
For thou hadest cast me downe depe in the middes of the se: & the floud
cōpased me aboute: and all thy waues & rowles of water wēt ouer me: & I
thought [that] I had bene cast awaye out of thy sight. But I will yet
agayne loke towarde thy holy temple. The water cōpased me euē vn to the
very soule of me: the depe laye aboute me: ād the wedes were wrappte
aboude myne heed. And I wēt downe vn to the botome of the hylles/ and
was barredin with erth on euery syde for euer. And yet thou lorde my God
broughest vp my life agayne out of corrupcion. When my soule faynted in
me/ I thought on the lorde: & my prayer came in vn to the/ even in to
thy holy temple. They [that] obserue vayne vanities/ haue forsakē him
that was mercifull vn to them. But I wil sacrifice vn to the with the
voce of thankesgeuinge/ & will paye that I have vowed/ that sauinge
cometh of the lorde.

¶ And the lorde spake vn to the fish: and it cast out Ionas agayne vppon
[the] drie lande.


¶ The .iij. Chapter.

Then came the worde of the lorde vn to Ionas agayne sayenge: vpp/ ād
gett [the] to Niniue that greate citie/ & preache vn to thē the
preachynge which I bade [the]. And he arose & wēt to Niniue at [the]
lordes cōmaundmēt. Niniue was a greate citie vn to god/ cōteynīge .iij.
dayes iourney.

¶ And Ionas went to & entred in to [the] citie euen a dayes iourney/
and cried sayenge: There shall not passe .xl. dayes but Niniue shalbe
ouerthrowen.

¶ And the people of Niniue beleued God/ and proclaymed fastynge/ ād
arayed them selues in sackcloth/ as well the greate as the small of
them.

¶ And [the] tydinges came vn to the kinge of Niniue/ which arose out of
his sete/ and did his apparell of & put on sackcloth/ & sate hī downe in
asshes. And it was cried ād commaunded in Niniue by [the] auctorite of
[the] kinge ād of his lordes sayenge: se that nether mā or beest/ oxe or
shepe tast ought at al/ & that they nether fede or drinke water.

¶ And they put on sackcloth both man ād beest/ & cried vn to God
mightily/ ād turned euery man from his weked waye/ and frō doenge wrōge
in which they were acustomed/ sayenge: who can tell whether god will
turne & repent/ & cease from his fearce wrathe/ that we perish not? And
when god saw theyr workes/ how they turned from theyr weked wayes/ he
repented on [the] euell which he sayd he wold doo vn to them/ ād dyd it
not.


¶ The .iiij. Chapter.

Wherfore Ionas was sore discontent ād angre. And he prayed vn to the
lorde ād sayd: O lord/ was not this my sayenge when I was yet in my
contre? And therfore I hasted rather to fle to Tharsis: for I knew well
ynough that thou wast a mercifull god/ ful of cōpassion/ long yer thou
be angre and of great mercie and repentest when thou art come to take
punishment. Now therfore take my life from me/ for I had leuer dye then
liue. And the lorde said vn to Ionas/ art thou so angrie?

¶ And Ionas gate him out of the citie and sate him downe on the est syde
theroffe/ ād made him there a bothe ād sate thervnder in the shadowe/
till he might se what shuld chaunce vn to the citie.

¶ And [the] lorde prepared as it were a wild vine which sprāge vp ouer
Ionas/ that he might haue shadowe ouer his heed/ to deliuer him out of
his payne. And Ionas was exceadynge glad of the wild vine.

¶ And the lorde ordeyned a worme agenst the springe of [the] morow
mornīge which smote the wild vine/ that it wethered awaye. And assone as
the sonne was vpp/ God prepared a feruent eest winde: so that [the]
sonne bete ouer the heed of Ionas/ that he fainted agayne ād wished vn
to hys soule that he might dye/ and sayd/ it is better for me to dye
then to liue.

¶ And god sayd vn to Ionas/ art thou so angre for thy wild vine? And he
sayde/ I am angrie a goode/ even on to the deeth. And the lorde sayde/
thou hast compassion on a wild vine/ wheron thou bestoweddest no laboure
ner madest it growe/ which sprange vp in one night and perished in a
nother: and shuld not I haue compassion on Niniue that greate citie/
wherin there is a multitude of people/ euen aboue an hundred thousande
that know not theyr right hand from the lyfte/ besydes moch catell?


{Transcriber's note:

During transcription, a number of possible typographic errors and
doubtful readings were found, as listed below. No changes were made.

  "then a take of Robī hode" possible error for
  "then a tale of Robī hode"

  "rembenbir that [the] fulfillynge of [the] law" possible error for
  "remenbir that [the] fulfillynge of [the] law"

  "agenst [the] holygost" possible error for
  "agenst [the] holy gost"

  "thongh all christendome" possible error for
  "though all christendome"

  "an obligacō betwene God and thy soule" possible error for
  "an obligaciō betwene God and thy soule"

  "younge scolars weake & foble" possible error for
  "younge scolars weake & feble"

  "He brougt the in to aduersite" possible error for
  "He brought the in to aduersite"

  "the cōmaudemēt of God" possible error for
  "the cōmaūdemēt of God"

  "none in respecte of him/ ad" possible error for
  "none in respecte of him/ ād"

  "did cast lotttes" possible error for
  "did cast lottes"

  "to teper thē" possible error for
  "to tēper thē"

  "is lawfull ad in all like cases." possible error for
  "is lawfull ād in all like cases."

  "proue vn to te Iewes" possible error for
  "proue vn to the Iewes"

  "Ionas had bene in te fishes bely" possible error for
  "Ionas had bene in the fishes bely"

  "for [the] Iewes had leuēded" possible error for
  "for [the] Iewes had leuēed"

  "leaue the vilest herke" possible error for
  "leaue the vilest herbe"

  "in thofe .ii. poyntes vncorrupte" possible error for
  "in those .ii. poyntes vncorrupte"

  "to loue they neyboure" possible error for
  "to loue thy neyboure"

  "writtten in thyne herte" possible error for
  "written in thyne herte"

  "contynved amonge vs" possible error for
  "contynued amonge vs"

  "latt vs not perih for this mans deeth" possible error for
  "latt vs not perish for this mans deeth"

  "& sacrificed sacrififice" possible error for
  "& sacrificed sacrifice" (hyphenated over line break)

  "and was barredin" possible error for
  "and was barred in"

}





*** End of this LibraryBlog Digital Book "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." ***

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