The
first
Chapter
.
THE
Worde
of
the
Lorde
came
vnto
IONAS
the
sonne
of
Amithai
,
saying
:
The
text
.
Arise
,
and
get
thee
to
Niniue
that
great
ci●ie
,
and
preache
vnto
them
howe
that
●heir
wickednesse
is
come
vp
before
mee
.
THe
Scripture
of
the
olde
Testament
,
doth
often
and
verie
much
testifie
,
●hat
God
in
times
past
,
hath
spoken
with
●he
Patriarches
,
and
Prophets
:
As
sayth
the
Apostle
Paule
in
his
Epistle
to
the
Hebrues
.
Cap.
1.
God
in
times
past
diuersly
and
many
wayes
spake
vnto
the
fathers
,
by
Prophetes
.
Let
vs
therefore
vnderstande
and
knowe
,
howe
and
after
what
maner
God
hath
reuealed
his
will
to
the
Patriarches
and
Prophets
.
1
Sometimes
he
spake
with
them
,
by
sending
Aungels
visiblye
vnto
them
:
Gene.
18.
example
we
haue
in
the
booke
of
Genesis
,
where
we
reade
that
Aungels
came
vnto
Abraham
,
in
the
likenesse
and
shape
of
men
.
Gene.
19.
Also
there
came
Angels
vnto
●oth
,
which
brought
him
out
of
Sodome
before
it
was
destroyed
.
And
so
an
Angell
appeared
visibly
vnto
Zacharias
the
father
of
Iohn
:
Luke
.
1.
Math.
1.
to
the
virgin
Marie
likewise
,
and
to
many
other
.
2
Sometimes
,
God
spake
vnto
the
fathers
by
the
voice
of
an
Aungell
inuisibly
.
And
so
he
talked
with
Moses
out
of
the
bushe
,
Exod.
3.
where
Moses
hearde
the
voyce
of
an
Angell
speaking
in
the
person
of
God
,
but
sawe
no
Aungell
.
So
the
Aungell
in
the
person
of
God
recited
the
lawe
,
in
the
Mount
Sinai
,
Exod.
19.
and
.20
.
the
which
voice
was
heard
of
more
than
sixe
hundreth
thousand
men
,
but
they
sawe
no
man
:
as
appeareth
by
the
wordes
of
Moses
,
saying
.
You
hearde
the
voyce
of
his
wordes
,
Deuter.
4.
but
you
sawe
no
forme
or
shape
at
all
.
So
God
spake
by
an
inuisible
Aungell
vnto
Samuell
.
1.
Reg.
3.
So
(
I
thinke
)
also
that
the
Lorde
spake
to
Moses
,
from
the
mercye
seate
as
appeareth
●y
this
text
.
Exod.
25.
And
from
thence
I
will
testifie
vnto
thée
,
and
will
common
wyth
thée
,
from
of
the
mercie
seate
.
3
Oftentimes
he
spake
vnto
the
fathers
●y
dreames
:
Daniel
.
7.
Genesi.
37.
as
maye
appeare
by
the
examples
of
Nabuchadnezar
,
Ioseph
,
and
such
like
.
4
Oftentimes
by
the
Ephod
of
the
Priest
which
shone
with
precious
stones
,
the
which
stones
(
as
Iosephus
sayeth
)
when
God
aunswered
the
demaunde
of
the
Priest
by
his
Ephod
,
Iosephus
lib.
3.
de
antiquita
.
cap.
12.
excelled
and
surmounted
their
accustomed
shyne
and
brightnesse
:
but
when
God
refused
to
answere
,
the
precious
stones
remayned
in
their
woonted
glorie
,
nothing
altered
or
chaunged
.
That
the
Lorde
did
sometimes
aunswere
by
Ephod
,
it
is
apparaunt
by
the
scriptures
,
as
by
the
thrée
and
twentie
and
eight
and
twentie
Chapters
of
the
first
booke
of
Kings
.
5
Oftentimes
he
spake
to
the
fathers
by
visions
,
Ezech.
1.
the
whiche
visions
the
holye
ghost
by
secrete
inspiration
reuealed
and
interpreted
.
6
And
oftentimes
he
spake
vnto
them
without
visions
,
onely
by
the
secret
inspiration
of
the
spirite
.
But
howsoeuer
it
pleased
God
to
speake
,
and
talke
with
this
our
Prophete
IONAS
there
is
no
mention
made
,
neyther
is
it
greatly
necessary
to
be
knowne
.
For
it
is
sufficient
to
vs
to
knowe
,
that
God
in
déede
spake
with
IONAS
,
and
that
the
calling
of
the
Prophet
to
preache
the
worde
of
the
Lorde
,
was
done
in
déede
by
the
will
of
God
.
And
although
there
be
many
curious
persons
which
thinke
those
times
to
be
most
happie
,
in
the
which
God
by
so
many
waies
spake
vnto
the
fathers
,
and
doe
affirme
that
they
would
more
willingly
beléeue
the
worde
of
God
,
if
so
bée
it
would
please
him
to
talke
with
them
after
that
fashion
.
Notwithstanding
,
if
wée
well
consider
of
the
matter
,
nowe
that
Christ
is
come
,
and
hath
published
hys
Gospell
throughout
the
whole
worlde
,
we
must
néedes
confesse
,
that
the
times
are
much
more
happie
,
than
they
were
in
times
past
.
For
God
hath
spoken
with
vs
,
not
by
Aungell
,
not
by
dreames
,
or
visions
,
but
by
his
owne
sonne
our
Lord
,
and
Sauiour
Iesus
Christ
,
who
by
his
diuine
maiestie
excelleth
all
Aungels
.
Wherevpon
in
the
Epistle
to
the
Hebrues
it
is
written
.
Cap.
1.
In
these
last
dayes
God
hath
spoken
vnto
vs
by
his
sonne
,
whome
he
hath
appointed
heyre
of
all
things
.
And
Christ
himselfe
sayth
:
Math.
13.
Blessed
are
the
eies
which
sée
those
things
that
ye
sée
.
And
streyght
after
he
addeth
saying
:
many
haue
desired
to
sée
those
things
that
ye
sée
,
and
haue
not
séene
them
.
And
the
Apostle
Paule
sayth
:
Nowe
saluation
is
nearer
vnto
vs
than
it
was
then
.
For
séeing
that
the
sonne
of
God
is
commended
vnto
vs
by
the
voyce
of
God
from
heauen
,
saying
:
This
is
my
beloued
sonne
,
heare
him
.
Math.
17.
He
is
most
happye
which
so
heareth
him
by
his
Gospell
,
that
by
fayth
he
comprehendeth
the
same
,
&
obeyeth
his
calling
.
For
whosoeuer
he
be
that
beléeueth
not
thys
sonne
of
God
,
he
will
not
beléeue
,
though
all
the
Aungels
in
heauen
,
all
the
Patriarches
,
all
the
Prophetes
and
fathers
stoode
before
him
to
testifie
of
the
worde
of
God
.
Wherefore
,
let
vs
not
neglect
the
felicitie
and
happinesse
of
our
time
,
but
let
vs
attende
and
giue
eare
to
the
voyce
of
the
sonne
of
God
,
whereby
we
maye
obtayne
euerlasting
saluation
.
Nowe
it
followeth
to
shewe
to
what
thing
the
worde
of
the
Lorde
called
IONAS
.
Arise
(
sayth
he
)
goe
to
that
great
Citie
of
Niniue
and
preache
in
it
howe
that
their
wickednesse
is
come
vp
before
me
.
As
concerning
the
Citie
of
Niniue
,
and
who
was
the
first
builder
of
the
same
,
we
maye
reade
in
the
tenth
Chapiter
of
Genesis
.
This
citie
was
so
inlarged
that
in
bignesse
it
was
comparable
to
Babilon
,
which
was
fiftéene
myles
compasse
,
according
to
the
myles
of
Germanie
.
Wherevpon
it
followeth
in
the
text
:
Niniue
was
a
great
Citie
and
of
thrée
dayes
iourney
.
Cap.
3.
And
in
the
ende
of
this
Prophesie
,
Cap.
4.
it
is
said
,
that
in
that
citie
there
were
an
.
Cxx.
thousande
children
.
Howe
great
then
was
the
number
of
men
,
women
,
seruants
,
maidens
,
and
straungers
?
Wherfore
Niniue
was
one
of
the
greatest
Cities
in
the
whole
worlde
.
And
at
that
time
when
IONAS
was
sent
vnto
it
,
the
mightiest
Monarchie
of
the
whole
earth
was
in
the
same
.
Moreouer
,
circumcised
Iewes
dwelt
not
in
it
,
but
vncircumcised
Gentiles
had
their
habitation
there
.
When
as
therefore
it
pleased
God
to
sende
the
Prophete
IONAS
vnto
it
,
hée
doth
plainely
declare
himselfe
to
be
no
respecter
of
persons
,
which
shoulde
fauor
one
nation
and
abhorre
another
,
and
which
should
be
only
the
God
of
the
Iewes
,
and
not
the
God
of
the
Gentiles
also
.
Wherefore
God
woulde
not
haue
one
nation
or
people
,
but
all
men
to
be
saued
.
There
is
no
difference
(
sayth
Paule
)
betwéene
the
Iewe
&
the
Gentile
,
for
there
is
one
Lord
of
all
.
&c.
But
this
is
not
so
to
be
vnderstoode
as
though
God
saueth
all
the
Gentiles
without
difference
,
although
they
abide
in
their
impietie
,
and
be
not
conuerted
vnto
the
Lorde
:
but
that
he
desireth
to
haue
all
men
saued
,
and
reiecteth
none
that
repent
&
acknowledge
the
true
god
.
Wherevpon
the
Apostle
Paule
sayth
not
simply
,
there
is
one
Lorde
of
all
,
riche
towards
all
.
But
he
addeth
:
to
such
as
call
vpon
him
.
For
all
simplye
shall
not
be
saued
,
but
all
such
as
call
vppon
the
Lorde
.
Euery
one
(
sayeth
he
)
which
calleth
vpon
the
name
of
the
Lorde
,
shall
be
saued
.
But
how
shall
they
call
vppon
him
in
whome
they
beléeue
not
?
therefore
they
which
desire
to
be
saued
,
must
of
necessitie
heare
the
worde
of
God
,
beléeue
the
same
,
and
call
vpon
God
,
through
Iesus
Christ
.
For
there
is
saluation
in
no
other
.
Wherevppon
,
we
maye
gather
that
the
Niniuets
are
not
simply
saued
.
But
a
Prophete
is
sent
vnto
them
to
declare
the
worde
of
God
,
that
they
might
beléeue
and
repent
.
Furthermore
,
when
the
Lorde
sayth
,
preache
vnto
them
,
bicause
their
wickednesse
is
come
vp
before
me
,
and
so
forth
:
he
plainly
declared
what
affection
he
beareth
towards
those
that
are
sinners
.
For
although
he
hateth
sinne
and
iniquitie
:
yet
notwithstanding
,
he
desireth
to
haue
all
men
saued
,
if
so
be
they
repent
.
Before
the
floud
came
,
the
Lorde
called
men
to
repentance
by
Noe.
Before
the
burning
of
Sodome
,
the
Lorde
called
the
Sodomites
to
repentance
,
by
Loth.
When
the
destruction
of
Hierusalem
was
at
hand
,
the
Lorde
called
the
Iewes
to
repentance
by
the
Prophetes
,
and
afterwarde
by
Christ
and
the
Apostles
.
So
in
this
place
before
Niniue
shoulde
be
destroyed
,
the
Citizens
are
called
to
repentance
by
IONAS
.
And
bicause
they
repented
,
they
escaped
punishment
,
as
hereafter
shall
be
declared
.
These
things
therfore
are
diligentlye
to
bée
considered
of
vs
,
bicause
in
these
dayes
God
hath
reuealed
himselfe
vnto
vs
by
his
worde
,
and
therefore
calleth
this
Realme
of
Englande
to
repentaunce
.
Wherefore
,
first
of
all
let
vs
consider
and
knowe
that
the
wickednesse
of
Englande
is
ascended
and
come
before
the
presence
of
God
,
and
that
his
iust
wrath
and
punishment
is
at
hande
for
the
same
.
For
it
is
not
at
this
time
or
of
late
that
England
hath
begonne
to
sinne
,
or
to
commit
abhomination
.
But
it
hath
sinned
and
continued
in
the
same
many
yeares
,
as
in
Idolatrie
,
in
abusing
the
name
of
God
,
in
adulterie
,
in
vsurie
,
yea
in
all
kinde
of
wickednesse
.
The
which
are
so
growne
,
so
increased
,
and
so
ripe
,
that
they
ascende
into
heauen
before
the
maiesty
seate
of
God
.
Wherfore
there
is
nothing
more
certaine
than
that
England
hath
deserued
extreme
punishment
and
perdition
.
A
manifest
token
of
Gods
loue
towards
vs
.
Furthermore
,
let
vs
vnderstand
and
know
,
that
séeing
the
worde
of
God
is
reuealed
and
preached
so
fréelye
vnto
vs
,
there
is
some
hope
left
vnto
vs
of
saluation
.
For
except
the
Lorde
sought
to
saue
this
Realme
of
Englande
,
he
woulde
not
haue
sent
IONAS
(
I
meane
the
preachers
of
his
worde
)
vnto
the
same
.
Séeing
therefore
he
hath
reuealed
his
will
by
IONAS
,
and
his
whole
intent
,
we
haue
a
manifest
argument
of
his
clemencie
and
loue
towardes
vs
.
Wherefore
,
if
we
will
escape
the
punishment
threatned
,
we
must
fall
to
repentance
:
the
vse
wherof
hereafter
(
God
willing
)
more
plainely
shall
be
declared
.
But
,
and
if
we
be
contemners
of
the
worde
of
God
,
and
impenitent
,
let
vs
looke
vndoubtedly
for
destruction
,
and
euerlasting
perdition
.
Wherevpon
our
sauiour
Christ
sayth
:
This
is
condemnation
,
that
light
came
into
the
worlde
,
and
men
loued
darkenesse
more
than
light
.
¶
And
Ionas
made
him
readie
to
flie
vnto
Tharsis
from
the
face
of
the
Lorde
:
The
text
IONAS
flieth
to
Tharsis
from
the
presence
of
the
Lorde
,
which
some
interprete
to
be
the
sea
,
other
thinke
it
to
be
the
proper
name
of
a
Citie
,
which
men
call
now
Tunetum
,
sometime
Carthage
.
Here
therefore
twoo
thinges
are
to
bée
considered
,
the
one
,
Two
thinges
here
to
be
considered
.
is
the
disobedience
of
IONAS
,
and
his
flight
from
the
presence
of
the
Lorde
.
The
other
,
is
the
cause
why
he
fled
and
was
disobedient
to
the
calling
of
God.
First
,
let
me
here
demaund
a
question
.
Of
flying
from
the
Lorde
.
What
meaneth
the
Scripture
when
it
sayth
that
IONAS
fled
from
the
presence
of
the
Lorde
?
Howe
coulde
IONAS
flie
from
the
presence
of
God
,
when
as
his
maiestie
fulfilleth
both
heauen
and
earth
and
all
places
else
?
Whither
shall
I
goe
(
sayth
the
Psalmist
)
from
thy
spirite
,
or
where
shall
I
hyde
me
from
thy
presence
:
if
I
climbe
vp
into
heauen
,
thou
art
there
,
&
if
I
go
downe
to
hel
,
thou
art
there
also
,
and
so
forth
.
And
the
Prophete
Amos
sayth
:
Cap.
9.
They
shall
not
flie
awaye
:
there
shall
not
one
of
them
escape
,
nor
be
deliuered
.
Though
they
were
buried
in
the
hell
,
my
hande
shall
fetch
them
from
thence
:
though
they
climbe
vp
to
heauen
,
yet
shal
I
cast
them
downe
:
though
they
hyde
themselues
vppon
the
toppe
of
Carmell
,
yet
shall
I
séeke
them
out
:
though
they
créepe
down
from
my
sight
into
the
déepe
of
the
sea
,
I
shall
commaunde
the
serpent
euen
there
to
bite
them
.
Let
vs
therefore
note
,
that
if
mention
be
made
here
of
the
eternall
and
omnipotent
maiestie
of
God
,
then
there
is
none
that
can
flie
from
hys
hand
or
presence
.
The
which
thing
the
example
of
IONAS
proueth
very
well
.
For
here
he
flieth
from
the
hande
and
presence
of
the
Lorde
,
taketh
shippe
,
and
goeth
about
to
passe
into
a
straunge
countrie
:
yet
notwithstanding
,
he
could
not
escape
from
the
presence
of
the
Lorde
.
God
sawe
his
flyght
,
yea
,
God
sawe
his
secret
councell
,
purpose
,
and
intent
.
And
he
so
stayeth
him
wyth
his
mighty
arme
in
the
sea
,
that
the
more
he
séeketh
to
escape
,
the
more
straightly
he
is
helde
with
the
hande
and
power
of
God
,
and
is
cast
into
extréeme
peril
and
daunger
which
he
sought
to
auoyde
.
Wherefore
,
méere
foolishe
and
vaine
is
their
purpose
,
which
thinke
by
their
deuise
and
pollicie
to
escape
from
the
power
and
presence
of
God
.
But
where
as
the
scripture
sayeth
that
IONAS
fled
from
the
presence
of
the
Lorde
,
it
signifieth
that
he
fled
out
of
the
lande
of
Israell
,
in
the
which
,
God
is
sayde
aboue
all
other
nations
to
dwell
.
First
,
bicause
in
that
lande
was
the
chiefe
place
of
the
Churche
of
God
,
and
the
Arke
of
the
testament
,
Exodus
.
15.
by
the
which
it
pleased
God
oftentimes
to
aunswere
.
Secondly
,
bicause
God
had
appointed
in
that
lande
the
publike
ministerie
of
the
preaching
of
his
worde
,
and
was
wont
to
reueale
himselfe
to
the
Prophets
,
and
to
worke
miracles
to
confirme
his
promises
as
concerning
Christ
.
Last
of
all
bicause
in
that
lande
the
stocke
of
Christe
dwelt
,
which
is
the
true
face
and
liuelye
presence
of
God
,
bicause
whosoeuer
séeth
Christ
,
séeth
the
true
and
euerlasting
God
.
By
this
we
may
learne
,
that
then
a
man
is
sayde
to
flye
from
the
presence
of
God
,
or
to
hyde
him
from
his
sight
when
he
flyeth
those
places
,
in
the
which
the
worde
of
God
is
preached
,
or
when
hée
shunneth
those
men
which
preache
the
worde
of
God
.
So
Caine
is
sayde
to
go
forth
,
and
to
flie
from
the
presence
of
God
,
bicause
he
fled
from
his
father
Adam
,
and
dwelt
farre
from
him
,
least
he
shoulde
be
reprehended
of
his
father
by
the
worde
of
God
.
So
disobedient
seruants
and
sonnes
flie
from
the
face
of
God
,
when
they
flie
from
their
parents
and
maisters
,
least
for
their
disobedience
they
shoulde
be
reprehended
by
the
worde
of
the
Lorde
and
punished
.
So
the
wicked
and
vngodlye
flie
from
the
face
of
God
,
when
they
despise
the
preaching
of
the
word
of
God
,
fearing
least
by
the
same
they
should
be
reprehended
from
their
sinne
&
wickednesse
.
Wherefore
although
no
man
as
touching
the
omnipotencie
of
God
,
can
flie
from
his
maiestie
,
power
,
and
presence
:
yet
notwithstanding
,
as
touching
the
externall
preaching
of
the
worde
of
God
,
those
flie
hys
presence
,
which
doe
despise
his
word
,
neglect
his
sacraments
,
continue
in
disobedience
towardes
him
,
and
go
forwarde
in
a
wicked
lyfe
.
What
shall
we
saye
then
?
Can
such
as
flie
the
presence
of
God
,
escape
God
hymselfe
,
and
his
punishment
which
they
so
feare
?
No
vndoubtedly
.
For
the
more
they
flie
the
worde
and
sacraments
of
God
,
the
more
they
fall
into
his
hande
,
and
incurre
his
wrath
,
prouoking
iust
vengeance
vppon
themselues
.
Caine
fled
from
the
presence
of
the
Lorde
,
but
the
more
he
fledde
the
more
hée
was
tormented
with
horror
of
minde
.
IONAS
fled
from
the
presence
of
the
Lorde
,
but
the
farther
he
fled
,
the
more
subiect
he
was
to
perill
and
daunger
.
Wherefore
,
we
must
not
flie
from
God
in
sinne
,
and
in
the
feare
of
punishment
,
but
rather
we
must
approche
vnto
God
by
repentance
and
inuocation
,
by
the
which
meanes
alone
,
we
escape
the
wrath
of
God
,
and
the
deserued
punishment
for
sinne
.
But
of
this
we
will
speake
more
plentifully
anone
.
Secondlye
,
it
is
demaunded
for
what
purpose
and
intent
IONAS
fledde
out
of
the
lande
of
Israell
,
and
woulde
not
obey
the
calling
of
God
sending
him
to
Niniue
.
Of
sundrie
men
sundrie
and
diuers
causes
are
declared
and
alleaged
.
Some
saye
that
IONAS
was
afearde
of
the
daunger
that
might
come
vnto
him
at
Niniue
for
his
ambassage
sake
.
For
to
preach
,
that
a
citie
should
sodenly
be
ouerthrowne
and
destroyed
,
in
the
Citie
it selfe
,
is
inough
to
stirre
vp
against
a
man
all
the
Citizens
&
inhabitants
of
the
same
,
and
to
make
himselfe
to
be
accused
of
sedition
.
Other
some
thinke
,
that
IONAS
feared
least
that
the
Niniuets
which
were
Ethnickes
shoulde
receyue
the
worde
of
God
,
and
repent
,
and
be
receyued
of
the
Lord
to
be
his
people
,
and
so
the
Israelites
to
be
reiected
.
Therefore
least
his
countriemen
the
Israelites
shoulde
be
reiected
,
hée
rather
sought
to
flie
,
than
to
obey
the
calling
of
God
.
And
it
maye
be
that
IONAS
had
such
cogitations
in
his
mind
.
Cap.
4.
But
IONAS
himselfe
in
the
fourth
chapter
folowing
rehearseth
the
true
and
certaine
cause
of
his
flight
.
For
when
God
did
spare
the
Niniuets
,
and
destroyed
them
not
,
according
to
the
preaching
of
IONAS
,
IONAS
reasoned
with
God
,
and
sayth
:
O
Lorde
was
not
this
my
saying
(
I
pray
thée
)
when
I
was
yet
in
my
countrie
?
therefore
I
hasted
rather
to
flie
vnto
Tharsis
.
By
these
wordes
we
may
plainly
gather
,
that
IONAS
hearing
the
commaundement
of
the
Lorde
,
by
the
which
he
was
commaunded
to
preache
the
subuersion
of
the
Niniuets
,
thought
within
himselfe
of
the
inspeakable
clemency
and
mercy
of
God
:
by
the
which
,
God
is
wont
to
forgiue
those
that
repent
,
and
séeke
for
the
same
.
He
feared
therefore
,
least
he
preaching
the
ouerthrow
of
the
Niniuets
,
they
in
repenting
shoulde
be
preserued
,
and
so
he
counted
and
estéemed
as
a
vaine
and
false
Prophete
.
For
IONAS
was
not
of
the
common
sort
of
men
,
neyther
was
he
only
famous
in
Israell
.
But
he
was
a
singular
and
excellent
Prophete
,
and
so
he
was
estéemed
and
accounted
of
,
not
onely
among
the
Iewes
his
countriemen
,
but
also
among
other
nations
.
Which
fame
he
got
by
this
,
that
according
to
his
prophesie
the
whole
kingdome
of
Israell
was
restored
,
4.
Reg.
14.
as
it
is
written
in
the
booke
of
Kings
.
Wherfore
,
IONAS
feared
to
impaire
his
fame
and
glorie
,
by
preaching
that
to
the
Niniuets
which
afterward
should
not
come
to
passe
,
whereby
he
myght
be
counted
a
lyer
,
the
which
thing
to
the
vertuous
IONAS
was
more
grieuous
than
death
.
But
what
?
Coulde
IONAS
by
his
determined
flight
escape
daungers
,
and
preserue
the
fame
and
glorie
of
his
name
?
No
truly
:
but
rather
he
casteth
hymselfe
into
extréeme
perill
,
and
doth
not
only
by
his
disobedience
bring
infamy
to
himselfe
,
but
also
putteth
his
lyfe
in
venture
,
and
suffereth
euen
the
paines
of
hell
,
whyle
he
is
constreyned
thrée
dayes
to
lye
in
the
belly
of
the
Whale
,
alwayes
looking
for
present
destruction
.
Here
therefore
wée
maye
sée
that
the
common
prouerbe
is
oftentimes
verified
:
namely
,
that
the
wyse
man
sometimes
prooueth
himselfe
a
foole
.
IONAS
was
the
wisest
and
the
holiest
Prophet
in
Israell
.
And
yet
notwithstanding
in
this
poynt
he
is
so
ouerwhelmed
wyth
foolishnesse
,
that
he
thinketh
by
disobedience
and
sinne
to
preserue
hys
name
and
fame
:
not
considering
that
by
this
waye
he
shoulde
rather
loose
all
his
goodes
,
both
corporall
and
spirituall
,
than
preserue
and
kéepe
them
from
shipwracke
and
hazarde
.
He
knewe
no
doubt
,
that
Salomon
sayth
:
that
the
thing
which
the
vngodly
feareth
,
falleth
alway
on
him
.
But
thys
saying
came
not
now
into
hys
mynde
.
For
so
it
was
wont
to
come
to
passe
,
that
if
God
doe
staye
his
hande
,
then
not
one
Prophet
abideth
in
true
obedience
.
First
of
all
therefore
let
vs
learne
by
this
example
of
IONAS
the
feare
of
God
.
No
man
ought
to
trust
to
hys
wysedome
,
holynesse
,
power
,
or
other
gyftes
,
but
onely
to
the
clemencie
and
mercie
of
God
,
&
in
all
his
actions
to
call
vpon
God
by
Christ
his
sonne
,
that
he
will
vouchsafe
to
preserue
and
kéepe
vs
in
the
true
obedience
of
his
worde
.
We
maye
not
by
the
example
of
IONAS
take
anye
thing
rashly
or
disobediently
in
hande
,
and
saye
:
if
God
preserued
IONAS
in
his
disobedience
,
he
will
also
preserue
mée
:
wherefore
,
I
also
will
be
disobedient
vnto
God
.
This
is
detestable
rashnesse
and
temptation
of
God
.
For
God
preserued
IONAS
not
that
we
should
learne
to
be
rashe
,
and
disobedient
,
but
bicause
we
should
learne
to
feare
God
and
to
obey
him
,
bicause
truly
we
may
fall
with
IONAS
:
but
peraduenture
wée
cannot
rise
with
him
againe
,
specially
if
we
rashly
tempt
God
.
But
and
if
we
fall
vnaduisedlye
,
then
the
example
of
IONAS
teacheth
vs
to
repent
,
and
to
trust
to
the
mercye
of
god
,
and
so
we
shall
be
deliuered
.
Furthermore
,
the
example
of
IONAS
veryfieth
and
confirmeth
the
saying
of
Salomon
,
namelye
,
that
the
thing
which
the
vngodly
man
feareth
,
falleth
on
him
.
For
it
is
commonly
séene
that
men
séeke
to
escape
daunger
by
impietie
and
sinne
,
as
IONAS
did
:
who
went
about
to
put
awaye
infamie
by
disobeying
the
will
of
God
.
So
Pilate
would
auoyde
exile
and
banishment
from
his
dominion
and
office
,
by
shedding
the
innocent
bloud
of
Christ
.
So
artificers
,
merchant
men
,
and
other
occupiers
,
goe
about
to
auoyde
pouertie
and
néede
,
by
craft
,
fraude
,
and
deceyte
in
bargayning
,
and
selling
.
But
that
which
they
so
greatly
feare
falleth
vpon
them
.
Let
vs
therefore
abyde
in
our
calling
and
obedience
towards
god
,
so
shal
we
in
déede
escape
all
daunger
and
perill
.
¶
And
gatte
him
downe
to
Ioppa
:
The
Text.
where
he
founde
a
ship
ready
to
go
vnto
Tharsis
.
So
he
payed
his
fare
and
went
abourde
,
that
he
might
go
with
them
vnto
Tharsis
,
from
the
presence
of
the
Lorde
.
The
disobedience
of
IONAS
is
already
described
,
and
nowe
his
securitie
is
set
forth
.
For
after
he
had
determined
to
flie
out
of
the
lande
of
Israell
,
not
to
Niniue
wherevnto
he
was
called
,
but
by
sea
vnto
Tharsis
,
that
is
to
Aphrica
,
in
Carthage
,
or
as
men
nowe
call
it
,
to
Tunetum
,
he
taketh
his
iourney
,
voyde
of
all
care
.
He
feareth
no
daunger
in
fléeing
,
he
thinketh
not
that
God
is
angrye
with
him
for
his
disobedience
,
he
thinketh
and
perswadeth
himselfe
that
he
is
not
séene
,
but
that
he
lyeth
hidden
from
the
eies
of
the
almightye
.
And
therfore
he
goeth
to
the
ship
,
and
payeth
his
fare
that
he
might
séeme
to
be
a
iust
and
honest
man
.
And
afterwarde
when
the
tempest
arose
,
he
getteth
hymselfe
vnder
the
hatches
voyde
of
all
care
and
sléepeth
,
thinkinge
that
this
tempest
peraduenture
came
eyther
by
chaunce
,
or
else
bicause
of
those
wicked
Idolaters
,
and
vncircumcised
,
which
were
also
in
the
shippe
.
In
this
place
of
IONAS
an
example
of
humaine
securitie
after
sinne
committed
,
is
described
.
For
this
is
the
nature
of
man
,
namelye
,
when
he
hath
newly
sinned
or
committed
any
kynde
of
wyckednesse
,
he
carelesselye
contemneth
the
iudgement
of
god
.
Hée
thinketh
then
that
the
wrath
of
God
is
not
so
grieuous
as
it
was
sayde
to
bée
,
and
that
hell
fire
flameth
not
so
much
as
men
paynt
it
out
.
So
Adam
after
the
eating
of
the
Apple
became
carelesse
.
He
thought
himselfe
to
be
sufficiently
hidden
with
his
aperne
of
figge
leaues
.
So
Caine
after
he
had
killed
his
brother
,
carelesly
sayth
,
am
I
the
kéeper
of
my
brother
?
So
Dauid
when
hée
had
newlye
committed
adulterie
and
homicide
,
carelesly
he
maried
the
adulteresse
,
2.
King.
11.
saying
:
diuers
is
the
chaunce
of
warre
,
which
some
while
killeth
one
,
some
while
another
.
So
Iudas
after
his
treason
walked
carelesse
for
a
whyle
,
not
waying
the
heynous
offence
that
he
had
committed
.
So
Peter
when
he
had
denyed
Christ
before
the
damzell
,
Luke
.
22.
stoode
warmyng
hymself
at
the
fire
voyde
of
care
,
as
though
he
had
done
no
euill
.
To
be
short
,
there
are
infinit
examples
,
by
the
which
we
may
note
that
sinne
is
of
that
qualitie
and
nature
,
that
in
the
beginning
,
it
hydeth
from
man
the
grieuousnesse
of
the
wrath
of
God
,
and
bringeth
him
to
securitie
.
But
thys
nature
of
sinne
,
and
the
qualitie
of
the
sinner
are
not
only
to
be
knowne
,
but
also
a
remedy
for
the
same
ought
to
bée
sought
for
of
vs
.
Securitie
after
the
sinne
committed
is
a
grieuous
disease
,
and
a
great
impietie
,
bicause
it
bringeth
the
contempt
of
god
,
the
neglecting
also
of
the
knowledge
of
his
wrath
and
punishmentes
,
which
are
the
rewardes
of
sinne
:
and
kéepeth
also
man
in
hardnesse
of
heart
and
impenitencye
.
This
trulye
is
euen
to
bring
man
to
extréeme
destruction
.
Wherefore
,
thys
disease
is
expressed
and
set
forth
,
not
onely
that
it
maye
be
knowne
,
but
also
that
wée
may
be
stirred
vppe
to
séeke
a
remedie
for
the
same
,
bicause
the
neglecting
thereof
bringeth
eternall
and
euerlasting
death
.
What
ought
then
to
be
done
,
that
wée
may
haue
remedye
agaynst
this
securitie
,
a
disease
of
al
other
most
pernicious
?
First
we
must
take
héede
of
all
sinne
and
disobedience
:
bicause
(
as
we
sayde
before
)
disobedience
bringeth
with
it
that
foule
disease
securitie
.
Then
if
thou
be
preuented
with
sinne
,
and
hast
committed
the
same
,
sée
thou
deferre
not
the
time
of
repentance
,
but
out
of
hand
with
all
expedition
bewayle
thy
crime
.
For
god
is
not
woont
to
punish
the
sinner
immediatly
or
so
soone
as
the
déede
is
committed
,
but
deferreth
the
punishment
,
not
that
he
doth
allowe
sinne
,
but
that
he
looketh
for
the
repentance
of
the
sinner
.
If
therfore
thou
repent
in
time
,
thou
shalt
escape
the
punishment
of
God.
But
and
if
thou
persist
and
go
forward
in
sinne
,
1.
Cor.
11.
then
shall
thy
punishment
be
the
greater
.
If
we
did
iudge
of
our selues
we
should
not
be
iudged
of
the
Lord
.
That
is
,
if
we
after
wée
had
sinned
agaynst
the
Lorde
,
would
by
and
by
repent
vs
of
our
sinne
we
shoulde
not
bée
punished
at
the
handes
of
God
.
If
IONAS
had
repented
him
of
his
disobedience
,
before
he
entred
into
the
shippe
,
then
had
he
not
bene
brought
into
such
extréeme
perill
of
shipwracke
as
he
was
.
Ierem.
18.
If
that
people
(
sayeth
the
Lorde
)
against
whome
I
haue
deuised
a
plague
,
conuert
from
their
wickednesse
,
I
repent
of
the
plague
that
I
deuised
to
bring
vppon
them
.
Wherefore
least
by
securitie
after
sinne
committed
,
thou
be
cast
into
perpetuall
destruction
,
repent
without
delay
,
and
turne
with
expedition
to
the
Lorde
and
mercifull
God.
¶
But
the
Lord
hurled
a
great
winde
into
the
sea
,
The
text
.
and
there
was
a
mightie
tempest
in
the
sea
,
so
that
the
shippe
was
in
daunger
of
going
in
peeces
.
IONAS
imagined
that
the
Lorde
had
forgotten
his
disobedience
,
and
was
a
sleepe
.
But
as
he
neyther
slumbereth
nor
sléepeth
,
which
kéepeth
Israell
,
that
is
,
the
godly
and
obedient
,
so
he
slepeth
not
,
which
punisheth
Esau
,
that
is
,
all
impenitent
sinners
.
The
Lorde
therefore
stirred
vp
a
great
tempest
in
the
sea
,
insomuch
that
they
which
were
in
the
shippe
dispayred
and
were
without
all
hope
of
life
.
1
First
,
here
is
to
be
noted
,
that
tempests
eyther
vppon
the
sea
,
or
vppon
the
lande
,
come
not
by
chaunce
,
but
by
the
wyll
of
God
the
aucthor
of
the
same
.
For
the
texte
sayth
here
,
the
Lord
sent
a
mightie
winde
.
Wherefore
,
we
may
not
thynke
that
enchaunters
,
sorcerers
,
or
coniurers
,
can
at
their
will
and
pleasure
stirre
vp
tempests
.
For
except
the
Lorde
permit
&
suffer
,
not
one
heare
of
the
heade
shall
shake
or
bée
moued
.
The
Lorde
therefore
is
to
be
feared
,
and
not
enchaunters
.
Yet
notwithstanding
,
such
pernicious
and
wicked
persons
were
wont
to
be
punished
by
publike
lawes
,
bicause
so
much
as
in
them
lyeth
,
they
go
aboute
vndoubtedly
to
hurt
men
,
when
as
notwithstanding
,
they
are
able
to
doe
nothing
without
the
sufferance
of
the
Lorde
.
2
Here
thou
mayest
sée
(
Christian
reader
)
how
wicked
a
thing
it
is
not
to
obey
the
calling
of
God
.
IONAS
is
disobedient
.
And
he
is
not
only
punished
,
but
also
those
which
are
wyth
him
in
the
shippe
,
are
cast
for
his
sake
into
extréeme
perill
of
their
liues
.
Such
an
example
is
Adam
,
whych
drewe
wyth
him
by
his
disobedience
,
all
mankinde
into
continuall
bondage
and
slauery
of
Sathan
.
This
therefore
is
declared
vnto
vs
:
first
,
that
wée
may
learne
to
acknowledge
the
heynous
weyght
of
sinne
,
and
to
beware
of
the
same
,
least
that
we
thereby
bring
our selues
,
our
friendes
,
and
neyghbours
into
destruction
.
Then
that
we
take
héede
of
the
fellowship
and
company
of
wicked
men
.
Wicked
and
disobedient
men
are
blasphemers
,
drunkardes
,
fornicators
,
backbyters
,
and
such
lyke
,
whose
company
and
fellowship
we
ought
to
auoyde
,
knowing
that
there
is
no
felicitie
in
their
familiaritie
.
And
let
vs
ioyne
our selues
with
godly
and
vertuous
men
,
that
wyth
them
our
estate
may
be
happy
and
prosperous
.
For
godly
and
obedient
Paules
sake
all
those
that
were
in
the
shippe
were
preserued
.
Actes
.
26.
3
Consider
the
foolishnesse
of
disobedient
persons
.
IONAS
thought
that
he
coulde
escape
the
punishment
of
God
in
the
sea
,
but
thereby
he
casteth
himselfe
into
great
daunger
.
For
there
are
no
greater
externall
daungers
than
vpon
the
sea
.
As
testifieth
the
Psalmist
,
Psal.
107.
saying
:
They
that
goe
downe
to
the
sea
in
shippes
,
and
occupie
their
businesse
in
great
waters
,
these
men
sée
the
workes
of
the
Lorde
,
and
his
wonders
in
the
déepe
.
They
are
caryed
vp
to
heauen
and
downe
agayne
to
the
déepe
,
their
soule
melteth
awaye
bicause
of
their
trouble
.
Therefore
IONAS
by
that
meanes
commeth
into
great
daunger
,
by
the
which
hée
thought
to
escape
the
same
.
This
ought
diligently
to
be
obserued
and
noted
of
vs
,
that
we
may
learne
to
shewe
vnto
God
true
obedience
.
For
looke
what
God
commaundeth
vnto
man
,
the
same
he
must
doe
,
or
else
perish
,
and
not
escape
.
It
was
commaunded
vnto
IONAS
,
that
he
should
preache
destruction
vnto
the
Citie
of
Niniue
.
IONAS
therefore
was
constreyned
either
to
do
the
commaundement
of
god
,
or
else
to
perish
.
Here
there
is
no
meane
.
But
this
must
be
transferred
to
euery
calling
of
God
,
and
to
all
his
commaundements
.
God
hath
commaunded
vs
not
to
abuse
his
holy
name
,
not
to
commit
adulterie
,
and
so
forth
.
Here
now
we
must
of
necessitie
obey
,
or
perishe
.
Neyther
can
we
escape
destruction
if
we
doe
not
obey
,
although
we
fortifie
and
arme
our selues
neuer
so
much
with
humaine
power
.
For
as
IONAS
by
fléeing
in
the
sea
,
escaped
not
punishment
,
but
cast
himselfe
into
the
same
,
so
blasphemers
,
adulterers
,
vsurers
,
and
such
lyke
,
in
thys
are
subiect
to
punishment
,
that
they
thinke
and
perswade
themselues
to
be
frée
and
safe
from
the
same
.
Wherefore
,
there
is
no
other
way
left
to
escape
daunger
and
punishement
,
but
the
way
of
obedience
or
repentaunce
.
¶
Then
the
Mariners
were
afrayed
,
The
Text.
and
cried
euerye
man
to
his
God
:
and
the
goodes
that
were
in
the
shippe
,
they
cast
into
the
sea
,
to
lighten
it
of
them
.
But
IONAS
gat
him
vnder
the
hatches
,
where
hee
layde
him
downe
and
slumbered
.
So
the
maister
of
the
shippe
came
to
him
,
and
sayde
vnto
him
:
why
slumberest
thou
?
vp
,
call
vpon
thy
God
:
if
God
happilye
will
thinke
vpon
vs
,
that
we
perishe
not
.
And
they
sayde
one
to
another
:
come
,
let
vs
cast
lots
,
that
we
may
know
,
for
whose
cause
wee
are
thus
troubled
.
And
so
they
cast
lottes
.
The
Maryners
and
the
rest
in
the
ship
were
wonderfullye
vexed
wyth
horror
of
minde
,
bicause
of
the
extréeme
daunger
in
the
which
they
were
,
without
all
hope
of
recouerie
.
They
take
in
hande
notwithstanding
thrée
thinges
to
deliuer
themselues
from
perill
,
if
it
were
possible
.
The
first
is
inuocation
:
the
seconde
is
,
the
vnlading
of
the
shippe
,
and
the
thirde
is
lots
.
1
The
Mariners
did
very
wel
and
godly
,
Inuocation
.
to
call
vppon
God
in
daunger
and
perill
.
For
this
is
a
spéedye
way
to
escape
perils
,
or
at
least
to
mittigate
the
same
.
But
they
being
Gentiles
and
heathen
,
called
not
vpon
the
true
God
:
Roma.
1.
and
therfore
they
helde
this
pietie
and
truth
in
a
lye
,
as
sayth
the
Apostle
Paule
.
They
haue
not
called
vpon
the
true
God
,
by
fayth
of
the
séede
of
Abraham
,
but
euery
one
(
sayth
he
)
calleth
vpon
his
owne
God
.
Wherevppon
the
Mariners
exhorted
IONAS
that
he
woulde
call
vpon
his
God
.
And
truely
the
same
was
done
in
this
Shippe
,
which
was
woont
to
bée
done
throughout
the
whole
worlde
,
yea
,
amongest
vs
Christians
also
.
For
there
haue
béene
some
,
which
in
daunger
called
one
while
vpon
our
Ladie
,
another
while
vpon
Saint
Peter
,
sometime
vpon
this
Saint
,
and
sometime
on
that
Saint
.
And
if
one
Saint
help
not
,
they
runne
from
Saint
to
Saint
,
leauing
to
call
vpon
the
true
God
.
This
is
plaine
impietie
and
heathenish
Idolatrie
.
For
the
Saintes
in
heauen
are
set
foorth
vnto
vs
to
declare
the
clemencie
and
loue
of
God
,
and
for
examples
for
vs
to
imitate
their
godlinesse
and
vertue
,
and
not
for
vs
to
call
vpon
them
.
But
God
onely
in
all
perill
,
trouble
,
and
aduersitie
ought
to
bée
called
vpon
by
his
sonne
Christ
.
For
there
are
as
well
commaundements
as
promises
,
for
the
true
inuocating
vpon
God
alone
by
fayth
in
Iesus
Christ
.
Furthermore
,
we
are
here
admonished
what
vtilitie
and
profite
there
commeth
by
affliction
and
trouble
.
Men
are
secure
and
carelesse
when
al
things
are
in
peace
and
quiet
:
but
when
trouble
aryseth
,
they
lift
vp
their
heades
,
they
cast
vp
their
eyes
to
the
heauen
,
&
they
call
vpon
God
.
Let
vs
vnderstand
therefore
,
whensoeuer
it
pleaseth
God
to
send
a
swoord
,
famin
,
or
pestilence
,
to
rayse
vp
storme
,
tempest
,
or
whatsoeuer
for
to
punishe
our
sinnes
,
let
vs
(
I
say
)
knowe
that
he
doth
it
,
to
styrre
vs
vp
to
prayer
,
to
inuocation
,
and
repentaunce
.
By
externall
tempestes
,
the
Lorde
séeketh
oftentymes
,
to
styrre
vp
internall
tempests
in
the
heart
,
that
we
may
consider
of
the
wrath
of
God
towardes
sinners
.
We
sée
here
that
men
in
this
ship
were
voyde
of
care
before
the
tempest
,
but
the
tempest
and
storme
béeing
vp
,
they
made
haste
to
prayer
,
they
enquire
diligently
for
the
cause
of
the
tempest
,
they
consider
of
the
wrath
of
God
,
and
they
seke
for
a
remedie
.
This
ship
therefore
is
a
figure
of
this
world
,
in
the
which
men
walk
secure
,
before
afflictions
come
.
But
God
sendeth
afflictions
,
to
driue
securitie
from
them
,
&
to
cal
them
to
repentance
.
Therefore
let
vs
vse
swoorde
,
famine
,
pestilence
,
storme
,
tempest
and
all
kind
of
plagues
,
&
punishments
,
to
our
helth
,
that
we
knowing
the
wrath
of
God
,
may
obey
his
will
.
2
The
seconde
thing
that
these
Mariners
take
in
hande
,
The
vnlading
of
the
shippe
.
is
the
vnlading
of
the
ship
,
and
the
casting
of
the
goodes
into
the
sea
,
that
the
ship
might
be
more
light
,
and
escape
drowning
.
A
singuler
example
of
wisdome
set
forth
vnto
vs
to
folow
.
These
Mariners
were
so
discrete
and
wise
,
that
they
rather
sought
to
lose
all
theyr
Marchaundice
and
goodes
which
were
in
the
ship
,
than
to
forsake
their
lyfe
.
And
it
is
likely
that
this
ship
was
fraught
and
laden
with
precious
Marchandise
:
and
yet
notwithstanding
,
they
are
cast
into
the
sea
,
to
preserue
lyfe
.
This
example
is
set
foorth
vnto
vs
,
to
admonish
vs
,
that
as
the
Mariners
to
saue
their
corporall
and
corruptible
life
,
cast
from
them
all
their
riches
:
so
also
,
we
ought
much
more
to
cast
from
vs
al
things
whatsoeuer
,
to
saue
,
preserue
,
and
kepe
our
spiritual
&
heauenly
life
.
And
if
the
state
and
condition
of
things
be
such
,
and
if
the
time
so
serue
that
we
may
enioy
our
spirituall
lyfe
,
with
the
preseruation
of
our
temporall
goodes
.
God
is
well
pleased
therewith
.
But
if
the
case
so
stande
that
we
cannot
kéepe
and
saue
our
earthly
substaunce
vnlesse
we
offende
and
disobey
the
will
of
God
:
then
we
must
rather
lose
and
forsake
our
momentany
and
rustie
riches
than
our
heauenly
treasure
,
which
béeing
once
lost
,
can
neuer
bée
recouered
and
gotten
againe
.
Wherevpon
our
sauiour
Christ
sayth
.
Math.
18.
It
is
better
for
thée
to
enter
into
life
,
hault
,
or
maymed
,
rather
than
thou
shouldest
(
hauing
two
hands
,
or
two
féete
)
be
cast
into
euerlasting
fire
.
But
beleue
mée
,
that
the
greatest
part
of
men
amonge
vs
Christians
,
are
not
so
wise
as
these
heathen
Mariners
.
For
,
there
are
(
not
a
few
)
which
had
rather
not
onely
that
the
worde
of
God
,
but
also
that
God
himselfe
shoulde
be
forsaken
and
dispised
of
them
,
than
that
they
will
suffer
any
thing
of
their
gaine
to
be
cut
off
.
In
their
occupasion
they
séeke
to
deceyue
:
in
office
they
enuy
one
another
,
and
are
ambicious
.
These
,
and
such
like
vnlade
not
their
ship
in
perils
,
but
rather
fraught
the
same
so
full
,
that
ship
and
all
perisheth
in
the
waues
of
this
worlde
,
before
it
come
to
the
prosperous
hauen
of
the
heauenvly
kingdome
.
Wherefore
,
these
Mariners
shall
rise
in
the
last
daye
,
and
shall
condemne
the
greatest
part
of
Christians
,
which
so
estéeme
riches
,
honors
,
and
the
pleasures
of
this
worlde
,
that
they
regarde
not
true
godlynesse
,
or
at
the
least
they
make
small
account
of
the
same
.
3
The
thirde
thing
,
Lottes
.
is
the
casting
of
lots
:
the
which
they
take
in
hand
to
search
out
and
knowe
for
whose
sake
it
was
that
so
great
a
tempest
arose
.
But
although
it
be
lawfull
ciuillye
to
vse
lots
,
in
deuiding
inheritaunces
,
as
Iosua
deuided
the
land
of
Canaan
by
lot
,
or
in
choosing
of
magistrates
,
as
the
Apostles
choose
Mathie
by
lot
:
this
is
the
ciuille
vse
of
lots
,
and
lawfull
,
of
the
which
Salomon
speaketh
saying
.
Prouerb
.
16.
The
Lots
are
cast
into
the
lappe
,
but
the
ordering
thereof
standeth
all
in
the
Lord
:
yet
notwithstanding
,
the
examples
of
IONAS
,
of
Achan
,
and
of
Ionathas
,
are
not
to
be
imitated
and
folowed
of
vs
,
without
the
speciall
calling
of
God
.
It
is
not
lawfull
for
vs
by
lotte
to
séeke
out
those
thinges
that
are
secret
and
hydden
.
If
any
man
haue
robbed
his
brother
,
or
stollen
anye
thing
in
the
Citie
,
and
the
théefe
vnknowne
,
it
is
not
lawfull
to
trye
the
Citizens
by
lotte
,
and
to
apprehende
him
for
the
théefe
,
vpon
whome
the
lot
chaunceth
.
For
as
it
doth
not
follow
that
all
dreames
are
true
,
and
that
the
truth
ought
to
bée
sought
out
by
dreames
,
bicause
that
Pharao
sawe
the
truth
by
dreames
,
euen
so
also
it
is
not
lawfull
generally
to
séeke
by
lot
for
secret
théeues
,
and
to
bringe
them
for
théeues
to
the
gallowes
,
vpon
whome
the
lotte
chaunceth
.
This
is
a
temptation
of
God
.
What
then
,
doth
the
example
of
the
casting
of
lottes
of
the
Mariners
profite
vs
?
Surely
in
all
poynts
it
serueth
greatly
for
our
commoditie
.
For
we
sée
that
the
sinne
of
IONAS
which
was
hidden
,
secrete
,
and
vnknowne
to
all
men
,
to
be
manifested
and
reuealed
not
naturallye
,
but
miraculouslye
by
lotte
.
Let
vs
therefore
know
and
well
assure
our selues
,
that
no
sinne
,
no
wickednesse
how
secret
soeuer
it
be
,
can
be
hydde
from
the
presence
of
the
Lorde
.
Men
commonlye
sinne
in
secrete
,
and
thereby
they
hope
to
escape
vnpunished
,
bicause
their
sinne
is
not
manifest
.
But
although
sinne
bée
vnknowne
and
hidden
from
the
eyes
of
men
:
yet
notwithstanding
it
is
not
hydde
from
the
sight
of
God
,
who
reuealeth
and
maketh
them
knowen
oftentimes
to
all
the
worlde
,
by
extraordinarie
meanes
.
Wherefore
,
the
Prophet
Dauid
sayth
,
whither
shall
I
go
then
from
thy
spirite
,
or
where
shall
I
hide
mée
from
thy
presence
.
&c.
Also
the
wyse
man
sayth
:
Ecclesiastes
.
10.
Wishe
the
king
no
euill
in
thy
thought
,
and
speake
no
hurt
of
the
riche
in
thy
priuie
chamber
:
for
a
byrde
of
the
ayre
shall
bewray
thy
voyce
,
and
with
hir
fethers
shall
she
bewraye
thy
wordes
.
Beware
therefore
that
thou
sinne
not
in
secrete
vppon
hope
to
escape
vnpunished
,
but
abstayne
from
all
sinne
,
as
well
secret
as
open
and
manifest
.
The
Text.
¶
And
the
lot
fell
vpon
IONAS
.
Then
sayde
they
vnto
him
:
tell
vs
for
whose
cause
we
are
thus
troubled
:
what
is
thine
occupation
?
whence
commest
thou
,
and
whither
goest
thou
?
what
Countrieman
arte
thou
,
and
of
what
nation
?
He
answered
them
.
I
am
an
Hebrue
,
and
I
feare
the
Lorde
God
of
Heauen
,
which
made
both
the
sea
and
drie
lande
.
Then
were
the
men
exceedingly
afrayde
,
and
said
vnto
him
:
why
diddest
thou
so
?
(
for
they
knewe
that
he
was
fledde
from
the
presence
of
the
Lorde
,
bicause
hee
had
tolde
them
)
and
sayde
moreouer
vnto
him
,
what
shall
we
doe
vnto
thee
,
that
the
sea
maye
cease
from
troublinge
vs
:
For
the
sea
wrought
,
and
was
troublous
.
Hee
aunswered
them
:
take
me
and
cast
me
into
the
sea
,
so
shall
it
let
you
be
in
rest
:
for
I
wotte
it
is
for
my
sake
that
this
greate
tempest
is
come
vppon
you
.
Neuerthelesse
,
the
men
assayed
with
rowyng
to
bring
the
shippe
to
lande
,
but
it
woulde
not
bee
:
bicause
the
sea
wrought
so
sore
,
and
was
so
troublous
against
them
.
Wherefore
they
cryed
vnto
the
Lorde
,
and
sayde
:
O
Lorde
,
let
vs
not
perish
for
this
mans
death
,
neyther
lay
thou
innocent
bloude
vnto
our
charge
:
for
thou
,
O
Lorde
,
hast
done
euen
as
thy
pleasure
was
.
So
they
tooke
IONAS
,
and
cast
him
into
the
sea
,
and
the
sea
left
raging
.
And
the
men
feared
the
Lorde
exceedingly
,
doing
sacrifices
,
and
making
vowes
vnto
the
Lorde
.
IONAS
is
founde
out
by
lot
.
Hitherto
hath
bene
described
the
secure
and
disobedient
fléeing
and
starting
aside
of
IONAS
.
Nowe
it
is
declared
that
he
is
brought
to
the
acknowledging
of
his
fault
,
and
that
his
securitie
is
altered
and
chaunged
into
extréeme
tremblinge
feare
,
and
carefulnesse
.
For
as
Peter
at
the
thirde
tyme
of
the
crowing
of
the
Cocke
,
remembred
the
wordes
of
Christ
,
and
by
and
by
acknowledged
his
sinne
,
and
wept
bitterly
:
euen
so
IONAS
,
beinge
bewrayed
by
lotte
,
streightway
vnderstoode
that
the
tempest
arose
for
his
sake
,
and
felt
the
greatnesse
of
his
sinne
.
Wherefore
,
by
his
owne
accorde
he
confesseth
hys
sinne
,
and
pronounceth
the
deserued
punishment
against
himselfe
,
namely
,
that
he
must
bée
cast
into
the
sea
.
Take
me
(
sayth
hée
)
and
cast
me
into
the
sea
,
so
shall
it
let
you
be
at
rest
.
Here
wée
haue
in
IONAS
those
thrée
parts
of
repentance
,
which
the
hypocrites
(
the
Papists
I
meane
)
doe
teach
,
to
be
the
satisfactions
for
sinne
.
And
yet
notwithstanding
,
he
is
so
impotent
,
weake
,
and
vnable
to
satisfie
for
his
sinne
,
that
vnlesse
he
had
béene
preserued
by
the
mercye
of
God
,
he
had
perished
euerlastinglye
.
For
first
he
had
contrition
,
bicause
he
bewayled
his
sinne
,
and
felt
the
wrath
of
God
agaynst
him
for
the
same
.
Secondlye
,
hée
confessed
his
sinne
,
not
in
the
eare
of
a
Priest
,
but
publikely
to
all
those
that
were
in
the
shippe
.
Last
of
all
,
he
satisfied
for
the
sinne
that
he
had
committed
(
say
the
Papistes
)
when
he
had
commaunded
the
Mariners
to
cast
him
into
the
sea
.
So
Iudas
had
these
thrée
Papisticall
parts
of
repentance
.
He
had
contrition
,
bicause
he
was
sory
that
he
had
betrayed
Christ
.
Hée
had
confession
,
bicause
he
confessed
his
trayterous
fault
before
the
hye
Priests
,
saying
,
I
haue
sinned
in
betrayinge
the
innocent
bloude
.
He
had
also
satisfaction
,
for
desperately
he
hanged
himselfe
.
I
praye
God
giue
these
enimes
of
his
sonne
Christ
,
if
it
be
his
wyll
,
a
more
righteous
and
iust
satisfaction
,
than
this
hypocriticall
satisfaction
.
But
the
reason
why
IONAS
obteyned
remission
of
his
sinne
,
and
not
Iudas
,
when
as
both
of
them
had
these
thrée
parts
of
repentance
,
shall
be
hereafter
God
willing
shewed
:
Now
let
vs
sée
what
things
are
to
bée
gathered
and
obserued
in
this
place
.
First
,
know
we
that
IONAS
was
a
Prophete
,
accepted
and
beloued
of
the
Lorde
.
And
yet
notwithstanding
,
when
he
tooke
not
his
iorney
to
Niniue
at
the
commaundement
of
the
Lorde
,
he
was
cast
into
grieuous
punishement
,
when
as
his
sinne
might
séeme
to
be
not
so
horrible
and
gréeuous
.
For
IONAS
had
neyther
committed
homicide
,
nor
adultery
,
but
onlye
refused
to
preache
to
wicked
men
.
Is
this
so
great
an
offence
?
Were
there
not
many
in
the
lande
of
Israell
,
which
had
committed
most
cruell
déedes
?
and
yet
neuerthelesse
,
led
a
secure
&
quiet
lyfe
.
Were
not
the
Mariners
themselues
which
were
Ethnickes
,
and
heathen
,
more
heynous
,
and
horrible
offenders
than
IONAS
?
For
they
were
Idolators
.
And
yet
notwithstanding
,
these
escape
daunger
,
onely
IONAS
is
cast
into
the
sea
,
and
is
swallowed
of
the
Whale
,
when
as
in
déede
the
other
deserued
to
be
swallowed
,
and
deuoured
both
of
sea
,
fishe
,
and
lande
.
But
this
is
the
same
which
Peter
writeth
,
1.
Peter
.
4.
saying
,
Iudgement
beginneth
at
the
house
of
God
,
EZech.
9.
that
is
,
when
God
goeth
aboute
to
punishe
,
he
beginneth
first
with
his
saints
.
Also
the
Lorde
himselfe
by
the
mouth
of
the
Prophete
Ieremie
sayeth
.
Iere.
25.
In
the
Citie
where
my
name
is
called
vpon
,
will
I
begin
to
punish
.
So
Malchus
the
seruant
of
the
hie
Priest
,
offended
more
than
did
Peter
:
and
yet
notwithstanding
,
Peter
is
reprehended
,
and
Malchus
hath
his
eare
restored
.
The
almightye
God
doth
as
the
mayster
of
a
housholde
or
family
is
woont
to
doe
,
which
first
of
all
reformeth
hys
owne
housholde
.
Wherefore
,
wée
must
learne
and
knowe
thys
,
that
when
we
are
afflicted
,
and
sée
in
the
meane
season
wicked
men
to
escape
vnpunished
,
that
the
almightie
doth
it
,
to
signifie
vnto
vs
,
that
we
are
of
his
familie
and
housholde
,
and
that
therefore
he
beginneth
first
to
punishe
vs
.
Wherefore
,
let
vs
paciently
receyue
his
punishment
,
and
repent
vs
of
oure
sinnes
.
Furthermore
,
although
the
Mariners
went
about
to
bring
the
shippe
vnto
land
,
least
they
should
cast
him
into
the
sea
,
whom
they
iudged
innocent
:
yet
notwithstanding
,
the
more
they
striued
agaynst
the
streame
,
the
greater
was
the
tempest
,
neither
did
the
vnlading
of
the
ship
help
them
any
thing
at
all
.
By
this
example
we
are
taught
that
the
daungers
which
are
sent
of
God
,
are
not
auoyded
by
mans
pollicie
and
witte
,
but
onely
by
obedience
,
which
is
due
to
God
.
It
was
humane
pollicie
to
vnlade
and
lighten
the
ship
:
it
was
humane
pollicie
to
bring
the
ship
to
shore
:
but
those
deuises
profited
nothing
.
Onely
obedience
would
haue
profited
.
For
God
layde
the
punishment
vpon
IONAS
,
and
appointed
the
Mariners
to
be
executours
of
the
same
.
This
office
,
this
obedience
,
was
fulfilled
of
the
Mariners
.
Wherfore
they
sought
not
to
auoyde
the
perill
and
daunger
,
before
they
left
theyr
owne
deuises
,
and
obeyed
the
councell
and
motion
of
god
in
casting
IONAS
into
the
Sea
.
The
which
councell
,
and
will
of
God
was
reuealed
as
well
by
lot
as
by
the
confession
of
IONAS
himselfe
.
This
example
in
these
difficult
and
daungerous
tymes
is
to
be
considered
,
speciallye
of
Magistrates
,
parents
,
and
Maisters
of
housholdes
.
For
God
hath
euen
nowe
begonne
to
punishe
vs
,
and
to
afflict
vs
for
our
sinnes
,
and
reuealeth
his
wrath
by
diuers
stormie
,
and
boysterous
tempestes
.
For
at
this
present
he
afflicteth
vs
with
warre
,
with
penurie
,
with
pestilence
,
with
ciuill
contention
,
and
greater
plagues
no
doubt
than
these
hang
ouer
our
heades
,
and
are
at
hande
.
And
what
doe
we
to
auoyde
,
or
eschew
this
iust
vengeance
of
God
?
Surely
,
according
to
our
accustomed
and
naturall
woont
,
wée
followe
our
owne
deuices
,
we
trust
vnto
them
,
we
make
fleshe
our
arme
.
Agaynst
the
forreyne
enimie
,
we
fortifie
and
arme
our selues
.
But
what
doth
that
profite
vs
against
the
wrath
of
God
?
To
auoyde
the
plague
or
pestilence
(
so
called
)
we
take
preparatiues
,
&
diuers
medicines
,
but
what
can
they
preuayle
agaynst
the
wrath
of
God
?
(
Yet
notwithstanding
,
I
say
not
that
the
vse
of
such
ordinarie
meanes
are
to
be
forsaken
.
)
But
if
we
will
preuayle
,
and
haue
good
successe
,
we
must
cloth
our selues
with
repentaunce
,
wée
must
exercise
our selues
with
obedience
,
and
wée
must
arme
our selues
with
fayth
.
God
commaundeth
the
Magistrate
to
punishe
the
fault
,
and
offence
of
the
common
people
,
euen
as
he
required
the
Mariners
to
cast
IONAS
into
the
sea
.
Except
therefore
,
this
commaundement
be
obeyed
in
punishing
the
enimies
of
God
(
I
meane
the
Papistes
)
the
blasphemer
,
the
drunkarde
,
the
fornicator
,
the
vsurer
,
and
such
lyke
,
the
wrath
,
and
punishment
of
God
cannot
haue
an
ende
.
The
wrath
of
God
fell
vpon
the
children
of
Israell
for
whoredome
:
Numb.
25.
but
after
that
Phinees
began
to
punishe
the
same
,
the
wrath
of
God
was
appeased
.
Iudges
.
7.
The
lyke
example
we
haue
of
Achan
,
and
such
like
.
But
we
must
take
an
ensample
of
these
Mariners
,
and
consider
with
howe
great
feare
of
God
Magistrates
ought
to
punish
the
wicked
.
For
they
tooke
not
in
hande
to
cast
IONAS
into
the
sea
,
before
they
had
made
theyr
prayers
vnto
God
,
saying
:
we
beséech
thée
,
O
Lorde
,
suffer
vs
not
to
perish
.
This
example
all
Magistrates
ought
to
followe
in
punishing
malefactors
,
and
wicked
offendors
.
For
to
punish
wickednesse
,
and
to
put
the
malefactors
to
death
,
is
a
worke
onely
pertayning
to
the
diuine
power
of
God
.
For
in
the
lawe
it
is
sayde
thou
shalt
not
kill
.
This
lawe
is
naturall
,
pertayning
generally
to
all
men
.
Wherevpon
before
the
floud
,
when
as
Magistrates
were
not
ordeyned
,
it
was
not
lawfull
for
any
man
,
though
he
were
a
murtherer
to
be
put
to
death
.
Caine
,
and
(
as
some
thinke
)
Lamech
,
were
murtherers
,
yet
they
were
not
put
to
death
.
But
after
the
floud
the
office
of
a
Magistrate
was
ordeyned
,
to
the
which
:
God
gaue
power
and
authoritie
to
put
malefactors
to
death
,
according
to
lawe
.
All
Magistrates
therefore
,
ought
to
execute
their
office
with
the
feare
of
god
,
least
they
punishe
the
innocent
for
the
offender
.
The
second
Chapter
.
BVT
the
LORDE
prepared
a
great
Fishe
to
swallowe
vppe
IONAS
.
The
text
.
THis
sentence
comprehendeth
few
wordes
,
but
if
we
consider
,
and
marke
them
well
,
they
bring
vnto
vs
great
comfort
,
and
consolation
in
al
aduersities
and
troubles
.
For
wheras
the
Text
sayth
,
not
simplie
,
that
IONAS
was
cast
into
the
sea
,
and
deuoured
of
the
fish
,
but
that
the
Lord
prepared
a
fishe
,
which
swalowed
vp
IONAS
:
it
manifestlye
declareth
,
that
the
clemencie
and
prouidence
of
the
Lorde
is
so
great
,
in
preseruing
his
people
,
and
defending
his
Church
,
that
he
will
suffer
no
hurt
,
or
harme
to
happen
vnto
them
,
vnlesse
he
haue
appoynted
,
and
prouided
a
meane
and
waye
before
,
by
the
which
hée
may
preserue
and
deliuer
them
:
the
which
thing
both
the
examples
and
promises
of
scripture
doe
testifie
.
Among
examples
,
let
this
which
we
haue
here
of
IONAS
,
be
the
first
.
For
although
the
Lorde
was
angrye
with
IONAS
for
his
disobedience
:
yet
notwithstanding
,
bicause
he
acknowledgeth
him
,
not
onely
for
a
member
of
his
Church
,
but
also
for
a
Prophete
beloued
of
him
,
he
prepareth
for
him
a
lodging
,
or
guest
Chamber
in
the
sea
,
before
he
was
cast
into
the
same
.
For
he
woulde
neuer
haue
suffered
the
Mariners
to
cast
IONAS
into
the
sea
,
vnlesse
he
had
foreséene
,
and
prouided
first
a
meane
,
by
the
which
hée
might
preserue
him
in
the
sea
,
and
deliuer
him
againe
.
Another
example
we
haue
in
the
Israelites
,
who
were
oppressed
many
yeares
,
vnder
the
cruell
tyrannie
of
Pharao
in
Aegypt
:
and
yet
notwithstanding
,
they
were
the
people
or
Church
of
God
.
But
vnlesse
God
had
foresene
and
prouided
a
way
,
by
the
which
he
might
deliuer
them
,
from
so
cruell
tyranny
,
he
would
neuer
haue
suffred
them
to
haue
come
into
Aegypt
,
and
to
haue
béene
there
afflicted
.
For
that
he
had
prouided
such
a
meane
before
his
people
went
into
Aegypt
and
were
there
afflicted
,
it
is
euident
by
the
fiftene
of
Genesis
,
Gene.
15.
where
it
is
fayde
vnto
Abraham
.
Thy
séede
shall
be
a
straunger
in
a
lande
that
apperteyneth
not
vnto
them
.
And
shall
serue
them
,
and
they
shall
intreate
them
euill
foure
hundred
yeares
.
But
afterward
they
shall
come
out
with
great
substaunce
.
Here
we
may
sée
that
God
had
appoynted
a
meane
to
deliuer
them
out
of
affliction
before
they
were
afflicted
.
An other
example
we
haue
in
the
Citizens
of
Hierusalem
.
For
it
was
appointed
,
that
within
a
hundred
yeares
or
there
aboutes
after
the
death
of
Ezechias
,
Hierusalem
should
be
destroyed
of
the
Babilonians
,
&
the
Citizens
caried
into
captiuity
.
But
before
this
thing
came
to
passe
,
the
lord
prepared
Cyrus
to
be
their
deliuerer
,
of
whom
Esay
prophecied
,
Esay
.
44.
and
.45
.
the
said
Cyrus
being
yet
vnborne
,
and
promised
deliuerance
to
his
church
,
before
affliction
came
.
For
of
so
great
prise
is
the
Church
or
Congregation
of
the
Lorde
vnto
him
,
that
he
winketh
not
at
the
aduersaries
,
but
punisheth
them
in
the
ende
,
and
deliuereth
his
Church
from
all
trouble
and
vexation
.
And
therefore
also
the
Prophete
Ieremie
prophecied
the
certaine
time
of
the
deliuerance
of
the
people
out
of
Babilon
,
saying
that
they
shoulde
be
set
frée
the
seuenth
hundreth
yeare
.
But
the
speciall
example
is
of
Christ
Iesus
the
sonne
of
God
,
for
he
suffered
the
most
shamefull
death
of
the
Crosse
.
But
before
he
tooke
vpon
him
our
humaine
nature
,
and
was
borne
of
the
virgin
,
the
prophets
preached
of
his
death
,
resurrection
,
and
kingdome
.
As
wée
maye
reade
in
the
thrée
and
fiftie
Chapter
of
Esay
,
and
in
many
other
places
.
Esay
.
53.
For
God
so
loued
his
onely
begotten
sonne
,
that
he
woulde
not
haue
suffered
the
Iewes
so
cruelly
to
haue
put
him
to
death
,
vnlesse
he
had
before
appoynted
and
determined
how
to
saue
and
deliuer
him
.
But
some
man
will
say
:
I
graunt
in
déede
that
this
hapned
to
Christ
the
sonne
of
God
,
to
IONAS
likewise
,
and
to
other
Prophetes
,
and
holy
men
.
Obiect
.
But
I
am
so
abiect
,
base
,
and
contemned
,
that
he
hath
no
care
,
respect
,
or
regard
vnto
me
.
Again
,
my
sinnes
and
offences
are
so
heynous
,
that
God
careth
not
what
euill
happeneth
vnto
mée
,
his
wrath
is
so
kindled
against
me
.
We
are
truely
contemned
,
Respond
.
if
we
consider
our
corporall
estate
,
and
our
sinnes
no
doubt
doe
prouoke
the
wrath
of
God
against
vs
.
But
he
which
reiecteth
sinners
for
their
sinne
,
he
also
receyueth
sinners
through
repentaunce
.
And
although
as
touching
our
corporall
estate
,
we
are
abiect
,
and
subiect
to
death
:
yet
notwithstanding
,
if
we
be
of
the
Church
of
Christ
,
then
are
we
in
the
sight
of
God
an
excellent
treasure
.
Wherefore
,
we
must
séeke
by
all
meanes
to
come
to
repentance
,
and
to
be
members
of
the
Church
of
Christ
,
The
which
thing
we
shall
bring
to
passe
,
when
we
acknowledging
our
sinnes
,
embrace
Iesus
Christ
,
by
a
true
fayth
,
and
walke
by
this
fayth
,
in
inuocation
and
calling
vpon
God
,
and
in
good
workes
,
which
God
hath
commaunded
.
In
so
doing
,
all
the
promises
of
the
care
and
prouidence
of
God
mentioned
in
holy
scripture
pertaine
vnto
vs
.
EZech.
33.
I
liue
sayth
the
Lorde
,
and
will
not
the
death
of
a
sinner
,
but
rather
that
hée
turne
from
his
wickednesse
,
and
liue
.
The
Lorde
is
nigh
vnto
all
those
that
are
of
a
contrite
heart
,
Psal.
33.
and
an
humble
spirite
.
Moreouer
,
Ier.
3.
lamen
the
Lorde
is
nigh
vnto
all
those
that
call
vpon
him
.
And
our
sauiour
Christ
sayth
.
Math.
10.
All
the
heares
of
your
heade
are
numbred
.
The
text
.
¶
And
IONAS
was
in
the
belly
of
the
Whale
,
three
daies
,
and
three
nights
.
This
is
that
myracle
which
the
godlye
and
faithfull
do
woonder
at
,
and
wherat
the
vngodly
and
infidels
,
doe
scoffe
and
iest
.
Neyther
is
their
any
doubt
but
that
Lucian
tooke
occasion
by
this
place
to
write
and
indyte
his
booke
of
true
Narrations
,
to
the
ende
he
might
therby
set
forth
the
doctrine
and
miracles
of
holy
scripture
to
the
whole
world
,
to
be
derided
,
and
iested
at
.
But
that
scoffing
Lucian
,
and
wicked
Ethnicke
,
receyued
a
iust
rewarde
of
hys
impietie
.
But
let
vs
vnderstande
,
and
knowe
,
that
although
this
myracle
of
IONAS
(
being
thrée
dayes
,
and
thrée
nights
in
the
belly
of
the
Whale
)
séemeth
to
humaine
reason
,
not
onely
ridiculous
,
but
also
impossible
:
yet
notwithstanding
,
wée
ought
in
no
wise
to
doubt
,
as
concerning
the
veritie
and
truth
of
this
matter
.
For
first
of
all
,
this
hystorie
of
IONAS
,
is
conteyned
in
the
Canonicall
bookes
of
holye
scripture
,
neyther
ought
we
to
doubt
in
any
poynt
of
the
authoritie
of
the
same
,
for
as
yet
it
was
neuer
vncertaine
.
Looke
howe
great
therefore
the
certaintie
and
truth
of
the
whole
summe
of
sacred
scripture
is
,
so
great
also
is
the
certaintie
and
truth
of
this
myracle
.
Furthermore
,
Christ
himselfe
the
sonne
of
God
our
Lorde
,
commendeth
vnto
vs
this
myracle
by
name
saying
:
As
IONAS
was
in
the
Whales
belly
thrée
dayes
,
and
thrée
nightes
,
so
must
the
sonne
of
man
be
.
&c.
Euen
as
therefore
the
aucthoritie
of
Christ
was
confirmed
by
heauenly
prophecies
,
and
myracles
,
as
by
clensing
the
Lepers
,
by
restoring
the
Lame
to
lymme
,
by
raysing
the
deade
,
and
such
like
:
euen
so
also
the
truth
of
this
myracle
of
IONAS
is
confirmed
by
the
same
myracles
.
Wherfore
,
although
the
heathnish
Ethnicks
deride
our
credulitie
,
and
beliefe
:
yet
notwithstanding
,
there
is
nothing
more
certaine
,
sure
,
and
firme
,
than
these
myracles
.
Our
dayly
and
common
myracles
,
doe
confirme
somewhat
the
truth
of
this
myracle
of
IONAS
.
As
for
example
.
Doth
not
the
infant
,
Embryon
is
the
vnperfit
shape
of
the
child
being
in
the
mothers
wombe
.
or
rather
that
which
the
Greekes
call
Embryon
,
lye
many
wéekes
aliue
in
the
mothers
wombe
:
and
yet
notwithstanding
,
is
neyther
choked
nor
killed
,
but
rather
,
receyueth
more
perfite
strength
?
These
and
such
like
are
dayly
séene
:
and
yet
notwithstanding
,
bicause
they
are
common
,
they
are
rather
counted
naturall
,
than
myraculous
.
But
in
déede
they
are
no
lesse
myracles
than
this
which
concerneth
IONAS
.
Wherfore
the
same
God
which
preserueth
and
quickneth
,
by
his
omnipotent
power
the
vnperfit
childe
,
in
the
mothers
wombe
,
preserued
also
IONAS
in
the
Whales
belly
.
But
this
myracle
hath
his
vse
.
First
,
as
God
exercised
and
tryed
the
fayth
of
IONAS
,
being
as
yet
in
the
belly
of
the
Whale
,
so
he
confirmed
the
same
,
by
making
the
Whale
to
cast
him
a
lande
safe
and
sounde
.
Furthermore
,
it
certefieth
vs
that
in
all
our
affliction
we
shall
receyue
the
helpe
of
God
,
if
we
call
vpon
God
,
as
IONAS
did
,
as
hereafter
foloweth
.
Last
of
all
,
this
myracle
prefigured
the
death
,
buriall
,
and
resurrection
of
Christ
,
as
Christ
himselfe
expoundeth
the
same
.
Wherefore
by
this
myracle
we
are
admonished
,
as
well
of
the
clemency
of
God
in
aduersitie
,
as
of
the
death
,
and
the
resurrection
of
Christ
,
that
we
also
might
conceyue
a
hope
of
deliueraunce
,
and
be
certified
and
surelye
perswaded
of
our
resurrection
.
The
text
.
¶
And
IONAS
prayed
vnto
the
Lord
his
God
,
out
of
the
fishes
bellie
,
and
sayde
:
In
my
trouble
I
called
vnto
the
Lord
,
and
he
heard
me
,
out
of
the
bellie
of
hell
I
cried
and
thou
heardest
my
voice
.
Here
followeth
the
Psalme
which
IONAS
made
to
giue
thankes
vnto
God
for
his
benifits
.
But
we
must
not
thinke
that
he
had
so
much
leysure
,
that
hée
myght
walke
vp
and
downe
in
the
Whales
belly
securely
,
and
sing
this
Psalme
,
to
passe
away
the
time
:
for
he
was
ouerwhelmed
with
infinite
dolors
and
griefes
of
death
,
and
hell
,
hauing
no
hope
almost
of
deliueraunce
.
Therefore
he
prayed
vnto
the
Lorde
in
the
Whales
bellye
,
both
with
a
sorowfull
minde
,
and
wyth
an
vndoubted
fayth
also
.
But
after
he
was
deliuered
,
and
had
escaped
daunger
,
hée
made
this
Psalme
,
by
the
whiche
hée
did
not
onelye
declare
the
thankfulnesse
of
hys
minde
towards
god
,
but
also
commended
this
myracle
to
his
posteritie
,
that
all
men
being
in
daunger
,
by
his
example
should
call
vpon
God
,
and
looke
for
vndoubted
helpe
at
his
hande
.
It
was
a
common
custome
among
the
auncient
fathers
in
olde
time
to
commit
the
diuine
miracles
into
publik
verses
and
psalmes
,
which
is
an
acceptable
kynde
of
seruice
of
God
,
as
testifieth
the
Psalmist
,
I
wil
praise
the
name
of
God
with
a
song
,
and
will
magnifie
him
,
and
it
shall
please
God
more
than
a
Bullock
that
hath
horns
and
hoofes
.
For
first
of
all
by
this
worshipping
of
God
,
his
goodnesse
,
clemency
,
mercy
,
and
omnipotencie
is
set
forth
.
Furthermore
,
men
are
stirred
vppe
to
fayth
and
inuocation
of
God
in
all
aduersities
.
These
are
the
holy
and
acceptable
thinges
which
please
God
,
and
by
the
which
wée
ought
to
declare
a
thankefull
minde
for
those
benifites
that
wée
haue
receyued
.
And
if
any
man
require
examples
of
this
matter
,
we
haue
Moses
,
Debora
,
Anna
the
mother
of
Samuell
,
Dauid
,
Ezechias
,
Zacharias
the
father
of
Iohn
the
Baptist
,
Symeon
,
and
Marie
the
mother
of
Christ
for
examples
.
Wherefore
it
is
our
partes
and
duties
to
knowe
,
and
learne
such
Psalmes
,
and
by
these
wée
being
admonished
of
the
diuine
miracles
,
maye
conceyue
a
firme
and
vndoubted
hope
in
aduersitie
,
and
may
stirre
vp
the
holy
ghost
,
by
the
which
we
are
made
apt
to
call
vppon
God
,
and
so
wée
shall
be
in
déede
deliuered
in
aduersitie
.
For
euerye
man
which
calleth
vpon
the
name
of
God
shall
be
saued
.
This
Psalme
consisteth
of
seauen
verses
.
But
to
returne
to
our
Psalme
,
which
IONAS
made
,
and
committed
to
the
Church
to
be
song
,
wée
must
know
that
it
comprehendeth
seauen
verses
.
The
first
verse
is
:
I
cryed
in
my
trouble
vnto
the
Lorde
,
and
he
hearde
mée
.
This
verse
comprehendeth
in
it selfe
the
argument
and
summe
of
the
whole
Psalme
,
namely
,
that
IONAS
was
ouerwhelmed
with
great
sorrowes
and
griefe
of
the
mynde
.
But
when
he
called
vppon
the
Lorde
by
fayth
,
hée
was
wonderfully
and
miraculously
deliuered
.
1
First
of
all
therefore
,
when
he
turneth
himselfe
aright
,
vnto
the
Lord
,
not
to
any
of
the
Patriarches
which
were
deade
,
he
teacheth
vs
that
wée
ought
not
in
our
troubles
,
to
turne
vs
eyther
by
vowes
or
prayers
vnto
deade
Saincts
,
but
onely
to
God
the
father
of
our
Lorde
Iesus
Christ
,
and
that
in
the
name
of
Christ
,
and
for
Christ
his
sake
,
séeing
that
we
haue
a
manifest
promise
:
Iohn
16.
Whatsoeuer
ye
aske
of
the
father
in
my
name
,
he
will
giue
it
you
.
2
Furthermore
,
it
teacheth
vs
,
what
time
is
most
apt
to
offer
our
prayers
and
supplications
vnto
God
.
Ignoraunt
and
vnlearned
men
iudge
,
and
estéeme
,
that
that
time
is
fitte
and
méete
to
praye
vnto
God
,
when
eyther
they
rise
in
the
morning
,
or
go
to
bedde
at
night
,
or
else
when
they
leade
a
happie
and
prosperous
lyfe
:
and
truly
we
ought
not
to
pretermit
prayer
at
these
times
and
seasons
.
But
when
as
great
and
grieuous
afflictions
do
arise
,
and
daungerous
perilles
approche
,
men
thinke
then
that
it
is
hye
time
,
and
more
fitte
to
blaspheme
,
to
curse
,
and
to
rage
agaynst
God
and
men
,
than
to
praye
vnto
God
.
But
the
Prophet
when
he
sayth
,
in
my
trouble
I
cryed
vnto
the
Lorde
,
and
from
the
bellie
of
hell
I
cried
,
he
plainelye
declareth
that
then
,
the
time
is
most
conuenient
to
praye
vnto
God
,
when
great
perils
are
at
hand
,
and
we
compassed
round
about
with
present
death
,
as
testifieth
the
Prophet
Dauid
,
Psal.
34.
saying
:
The
Lorde
is
nigh
vnto
them
that
are
of
a
broken
hart
,
and
he
will
saue
such
as
are
of
an
humble
spirit
.
Psal.
50.
And
agayne
:
Call
vpon
me
in
the
daye
of
trouble
,
and
I
will
deliuer
thée
,
and
thou
shalt
glorifie
me
.
Also
it
is
written
:
I
am
with
him
in
trouble
,
I
will
deliuer
him
and
glorifie
him
.
3
Thirdly
,
the
Prophete
teacheth
vs
by
his
owne
example
in
all
our
trouble
,
to
looke
for
certaine
helpe
and
deliuerance
,
if
we
repent
and
cal
vpon
God
by
true
faith
.
For
the
Prophete
fell
into
this
daunger
,
not
for
his
owne
righteousnesse
&
obedience
of
Gods
calling
,
but
for
vnrighteousnesse
,
and
disobedience
,
by
the
which
hée
fled
the
calling
of
God
:
yet
neuerthelesse
when
in
the
middest
of
daungers
hée
acknowledged
his
sinne
,
and
conuerted
him selfe
by
fayth
and
prayer
vnto
the
Lorde
,
he
was
hearde
,
saued
,
and
miraculouslye
deliuered
.
Externall
saluation
,
and
deliuerance
is
not
alwaies
wont
to
happen
to
euery
one
in
extréeme
perils
and
daunger
.
Yet
notwithstanding
it
is
most
certaine
and
sure
,
that
if
a
sinner
euen
in
the
midst
of
his
trouble
and
aduersitie
,
repent
and
conuert
vnto
the
Lorde
,
he
shall
alwayes
obtayne
true
,
and
eternall
saluation
,
although
he
shoulde
perishe
with
corporall
death
.
Wherevpon
the
Psalmist
sayth
,
Approche
vnto
the
Lorde
,
and
be
lightned
,
and
ye
shall
not
be
ashamed
.
This
poore
man
IONAS
cried
,
and
the
Lorde
heard
him
.
And
Christ
himselfe
sayth
,
Iohn
.
11.
I
am
the
resurrection
and
the
lyfe
,
he
that
beléeueth
in
me
though
he
were
deade
,
yet
shall
he
liue
.
Wherefore
let
not
our
sinnes
dismay
or
discourage
vs
from
calling
vppon
God
in
our
trouble
and
aduersitie
,
but
rather
let
them
be
a
meane
to
stirre
vs
vp
to
repentance
,
that
we
may
call
vpon
God
by
fayth
,
and
looke
certainly
at
his
hands
for
the
promised
saluation
.
¶
Thou
haddest
cast
me
down
in
the
The
text
.
middest
of
the
sea
,
and
the
floude
compassed
me
about
:
yea
,
all
thy
waues
and
rowles
of
water
went
ouer
me
.
I
thought
that
I
had
bene
cast
awaye
out
of
thy
sight
.
But
I
will
yet
agayne
looke
towarde
thy
holy
temple
.
The
waters
compassed
mee
,
euen
to
the
verie
soule
:
the
deepe
laye
about
mee
,
and
the
weedes
were
wrapt
about
my
head
.
I
went
downe
to
the
bottome
of
the
hilles
,
and
was
barred
in
wyth
earth
for
euer
.
In
the
first
verse
of
this
Psalme
,
the
whole
state
,
and
summe
of
the
Psalme
is
conteined
,
as
we
haue
shewed
before
.
And
now
the
other
seauen
verses
followe
:
in
the
which
,
that
which
was
briefly
comprised
in
the
first
verse
,
is
plentifully
expounded
.
And
first
of
all
the
Prophet
rehearseth
and
expoundeth
the
tribulations
,
afflictions
,
and
sorrowes
which
he
suffered
,
the
which
no
man
can
sufficiently
vnderstand
,
vnles
he
himself
at
some
time
féele
in
dede
the
lyke
.
Thou
hadst
cast
me
(
sayth
hée
)
down
in
the
middest
of
the
sea
.
We
know
that
the
Prophete
was
caste
of
the
Mariners
into
the
sea
,
and
receyued
of
the
Whale
.
Beholde
therfore
and
sée
how
copiouslye
he
doth
expounde
and
dilate
thys
thing
.
Thou
hast
cast
me
not
simply
in
the
sea
,
but
in
the
déepe
of
the
sea
,
in
the
hart
of
the
sea
,
in
the
middest
of
the
sea
,
that
the
water
might
compasse
me
about
on
euery
side
,
yea
,
that
all
thy
waues
and
rowles
of
water
might
go
ouer
me
.
For
I
did
not
only
swimme
vpon
the
superficiall
part
of
the
sea
,
but
also
when
I
was
receyued
into
the
Whales
bellie
,
the
waters
did
so
compasse
me
,
that
they
entred
euen
into
my
soule
,
that
is
,
I
was
euen
ready
to
bée
choked
.
For
I
was
in
the
déepe
of
the
sea
,
and
when
the
heade
of
the
Whale
,
in
the
which
I
laye
,
was
wrapped
about
with
wéedes
and
sedge
,
I
séemed
also
to
be
tangled
and
tyed
in
the
same
,
insomuch
that
I
looked
for
no
waye
to
escape
.
Neyther
was
I
caried
simplye
by
the
sea
shore
,
but
of
necessitie
I
was
constreyned
to
beare
the
Whale
companie
euen
to
the
stéepe
and
déepe
valleyes
of
the
mountaynes
in
the
sea
,
where
I
thought
my selfe
to
bée
barred
in
for
euer
.
To
be
short
,
bicause
I
was
in
the
Whales
bellie
,
I
was
so
subiect
to
the
sea
,
that
I
had
no
hope
to
be
deliuered
.
In
so
great
therefore
,
and
horrible
daunger
,
I
was
so
affected
and
perswaded
,
that
I
thought
my selfe
as
touching
my
corporall
health
and
lyfe
,
to
be
reiected
and
cast
out
of
Gods
fauour
,
for
I
neuer
looked
to
escape
alyue
out
of
the
Whales
bellie
,
and
to
sée
and
visite
the
holy
temple
at
Hierusalem
,
&
to
be
conuersant
among
men
agayne
.
Thus
we
haue
the
Paraphrasticall
exposition
of
these
verses
,
in
the
which
the
Prophete
sheweth
the
daunger
that
he
was
in
,
and
the
affection
of
his
minde
.
And
now
let
vs
sée
what
thinges
ought
specially
in
these
wordes
to
be
considered
and
obserued
.
First
of
all
the
Prophete
speaketh
vnto
God
,
and
affirmeth
that
he
was
cast
by
him
into
the
sea
.
But
it
is
manifest
that
the
Mariners
cast
him
into
the
sea
.
And
yet
notwithstanding
we
sée
that
IONAS
pretermitting
the
Mariners
sayth
vnto
God
:
Thou
haddest
cast
me
downe
.
Neyther
doth
he
say
,
the
rowles
and
waues
of
the
sea
,
but
he
sayth
,
thy
waues
,
and
thy
rowles
went
ouer
mée
.
By
the
which
wordes
the
Prophete
teacheth
vs
,
that
in
aduersitie
&
trouble
,
we
ought
not
to
haue
respect
to
the
instrumentall
causes
of
aduersitie
,
but
rather
to
looke
&
haue
regarde
vnto
God
the
author
of
the
same
.
For
we
are
so
corrupt
and
affected
by
nature
,
that
we
attribute
,
and
referre
the
causes
of
our
afflictions
,
eyther
to
men
,
or
to
Sathan
.
And
as
it
is
commonly
sayd
of
the
Beare
,
that
when
shée
is
hurt
,
shée
reuengeth
hir selfe
on
that
which
is
next
vnto
hir
:
euen
so
man
being
offended
,
inueyeth
agaynst
the
next
or
seconde
cause
,
by
which
hée
séemeth
to
bée
offended
and
hurte
.
But
if
wée
consider
well
,
wée
shall
finde
it
our
parts
in
all
aduersitie
and
trouble
,
to
lifte
vp
our
eyes
vnto
heauen
to
God
the
Father
,
the
true
and
first
cause
of
aduersitie
,
and
the
author
thereof
.
For
neyther
Sathan
nor
man
,
nor
any
other
creature
can
hurt
vs
,
no
they
can
not
moue
one
heare
of
our
heade
,
vnlesse
before
,
power
be
giuen
&
graunted
of
God
from
aboue
.
One
heare
(
sayth
our
sauiour
Christ
)
falleth
not
to
the
grounde
without
the
will
of
your
heauenly
father
.
Math.
10.
And
the
Prophet
Ieremie
in
his
lamentations
,
sayth
:
What
is
he
which
sayde
that
neyther
good
nor
euill
shall
procéede
out
of
the
mouth
of
the
most
highest
?
The
which
thing
,
when
good
and
godlye
men
considered
,
they
turned
not
themselues
to
contumelious
sayinges
,
to
blasphemous
othes
,
to
execrable
and
bitter
cursinges
,
in
aduersitie
and
affliction
,
as
though
men
or
anye
other
creatures
,
had
bene
the
authors
of
the
same
:
But
they
rather
turned
themselues
by
godly
obedience
and
prayer
,
vnto
God
,
which
is
the
speciall
author
of
affliction
and
trouble
.
Two
causes
of
afflictions
.
For
althoughe
wée
our selues
are
the
principall
cause
of
al
our
afflictions
by
reason
of
our
sinne
:
yet
notwithstanding
,
we
speake
not
of
the
deseruing
cause
of
affliction
,
but
of
the
inferring
and
bringinge
cause
of
afflictions
,
the
which
is
God
,
the
worker
and
giuer
of
all
thinges
,
Math.
10.
without
whose
will
and
prouidence
the
little
Sparrowe
falleth
not
to
the
grounde
.
Iob.
1.
So
Iobe
sayde
:
The
Lord
giueth
and
the
Lord
taketh
awaye
,
when
the
Chaldees
tooke
awaye
his
shéepe
and
oxen
,
when
the
fire
burned
his
corne
,
and
when
the
winde
ouerthrewe
the
house
in
the
which
his
sonnes
and
daughters
were
banquetting
.
So
Daniell
sayeth
,
that
the
Lorde
cast
the
Iewes
out
of
Ierusalem
into
all
landes
,
Cap.
9.
when
as
notwithstandinge
the
Babilonians
did
it
.
So
IONAS
in
this
place
affirmeth
that
the
Lorde
cast
him
into
the
sea
,
when
(
as
it
appeareth
by
the
text
)
the
Mariners
did
it
.
But
we
commonly
in
aduersitie
say
:
The
Lord
gaue
,
and
the
théeues
haue
taken
:
The
Lorde
gaue
,
and
the
fire
consumed
:
The
Lorde
gaue
,
and
the
sea
hath
drowned
:
contrary
to
the
examples
of
Iob
,
Daniell
,
and
IONAS
,
who
had
not
cause
vnto
the
instrumentall
cause
,
but
vnto
the
principall
cause
.
Let
vs
learne
therfore
by
this
example
,
in
all
our
trouble
,
to
lyft
vp
our
eyes
vnto
the
Lorde
God
of
heauen
onely
,
and
to
impute
the
cause
of
all
our
trouble
vnto
him
,
that
we
thereby
knowing
the
will
of
God
,
may
conceyue
pacience
,
and
be
stirred
vp
to
repentaunce
and
inuocation
,
by
the
which
we
maye
obteyne
the
true
saluation
,
the
which
we
cannot
obteyne
,
if
we
referre
the
cause
of
our
aduersitie
to
creatures
(
which
are
but
the
instrumentall
cause
)
and
so
fall
to
banning
and
cursing
them
.
Secondly
,
we
sée
,
that
IONAS
being
in
the
Whales
bellie
,
trembled
wyth
great
horror
and
feare
of
death
.
When
the
waters
(
sayth
he
)
compassed
me
,
euen
to
the
very
soule
.
Whereby
he
declareth
that
with
a
fearefull
minde
,
he
looked
euery
moment
for
present
death
.
The
Legendes
of
Saynctes
doe
declare
vnto
vs
,
that
they
suffered
death
,
voyde
almost
of
all
payne
,
and
that
they
went
to
their
death
with
no
lesse
courage
and
ioye
,
than
if
a
Mayde
shoulde
prepare
hir selfe
to
the
daunce
.
And
trulye
by
the
goodnesse
of
God
we
haue
séene
by
experience
,
that
one
man
hath
gone
to
his
death
with
a
more
stoute
and
valiaunt
minde
than
another
.
For
we
may
not
thinke
that
they
are
in
happye
state
which
are
withdrawne
by
great
feare
of
death
,
for
God
doth
oftentimes
exercise
his
Saints
with
this
feare
,
that
they
maye
haue
a
perfite
féeling
and
vnderstandinge
of
the
imbecilicie
and
weakenesse
of
their
flesh
,
and
may
be
stirred
vp
thereby
to
be
the
more
feruent
in
prayer
to
God
.
Who
was
more
stronge
,
more
holye
,
and
more
mightie
than
the
sonne
of
God
?
And
yet
notwithstanding
,
when
he
should
suffer
death
he
was
vexed
with
so
great
feare
that
hée
trembled
,
and
bled
a
bloudie
sweate
.
What
shall
we
saye
then
?
Did
he
not
knowe
that
by
this
death
he
shoulde
redéeme
mankinde
,
and
enter
into
the
glorie
of
his
father
?
Yes
vndoubtedly
he
knew
it
.
What
did
he
feare
then
?
He
feared
to
declare
himselfe
to
be
a
perfite
man
,
and
by
this
feare
,
to
satisfie
for
man
,
and
to
haue
the
victory
ouer
the
feare
of
death
,
that
if
we
at
any
time
shoulde
be
troubled
with
feare
,
shoulde
not
dispaire
,
but
haue
a
certayne
and
sure
hope
,
and
call
vpon
God
for
deliueraunce
.
For
he
doth
not
reiect
vs
for
our
imbecilitie
,
but
the
more
weake
and
fearefull
wée
are
,
the
more
care
hée
hath
ouer
vs
.
Was
not
Dauid
a
valiant
man
,
a
mightie
,
a
worthie
,
and
a
holy
Prophete
?
And
yet
notwithstanding
,
when
hée
thought
vpon
the
deceytes
,
Psal.
55.
and
crueltie
of
his
enimies
,
he
sayde
:
Fearefulnesse
,
and
trembling
are
come
vpon
me
:
and
an
horrible
dread
of
death
hath
ouerwhelmed
me
.
By
the
which
he
was
made
so
timerous
,
and
so
fearefull
,
that
he
sayde
:
O
that
I
had
winges
like
a
Doue
,
for
then
would
I
flie
away
,
and
be
at
rest
.
What
was
therfore
done
to
so
valiant
a
Worthie
,
that
so
childishly
he
should
feare
death
?
This
feare
of
it selfe
is
not
impietie
,
but
it
is
partly
a
punishment
of
impietie
.
For
if
man
had
not
sinned
,
he
had
not
béene
subiect
to
the
feare
of
death
.
This
part
therefore
of
punishement
,
is
left
euen
in
the
most
holye
men
:
first
,
that
they
maye
acknowledge
their
naturall
impietie
,
by
the
which
they
haue
deserued
euerlasting
punishment
,
if
God
for
Christs
sake
had
not
forgiuen
the
same
.
Furthermore
,
that
they
maye
be
styrred
to
the
more
ardencie
of
prayer
and
faith
.
So
IONAS
also
,
although
he
were
so
excellent
a
Prophete
,
that
by
his
preaching
he
restored
the
decayed
kingdome
of
Israell
(
as
it
is
written
in
the
xiiij
.
Chapter
of
the
fourth
booke
of
kings
.
4.
Reg.
14.
)
Yet
notwithstanding
,
he
is
nowe
compassed
about
with
so
great
feare
of
death
,
that
in
dying
,
he
is
more
cowardly
and
effeminate
,
than
any
common
or
rascall
Souldiour
.
But
God
would
exercise
him
in
this
feare
,
that
he
might
know
his
owne
estate
,
and
so
be
stirred
the
more
earnestly
to
pray
.
Wherefore
,
let
vs
not
feare
our
saluation
in
the
perill
of
death
,
but
rather
let
vs
haue
a
sure
trust
,
hauinge
respect
vnto
Christ
the
sonne
of
God
,
who
hauing
suffered
the
feare
of
death
,
hath
deliuered
vs
from
the
malediction
of
this
feare
,
that
although
we
be
wrapped
and
tangled
in
the
same
:
yet
notwithstanding
,
we
shall
not
perishe
,
but
be
saued
for
Christes
sake
.
Thirdly
,
IONAS
is
not
onely
vexed
with
grieuous
feare
of
death
,
but
also
dispayreth
of
hys
corporall
lyfe
:
I
am
cast
(
sayth
he
)
out
of
thy
sight
,
that
is
,
thou
hast
no
more
respect
vnto
me
,
to
preserue
me
in
this
life
:
neyther
shall
I
sée
any
more
thy
holy
temple
,
that
is
,
I
am
constrained
in
this
Whale
to
die
,
that
I
may
go
no
more
to
the
flocke
of
thy
Church
,
in
thy
temple
.
What
is
the
cause
therefore
,
that
the
Prophete
dispayreth
of
his
lyfe
?
where
is
his
fayth
?
Coulde
he
beléeue
that
GOD
would
saue
his
soule
,
and
not
beléeue
also
,
that
he
would
preserue
and
saue
his
body
?
Can
not
God
rayse
vp
men
from
death
to
lyfe
?
how
could
he
not
than
preserue
those
in
lyfe
which
are
yet
liuing
?
Did
he
not
saue
the
Israelites
in
the
redde
sea
?
howe
than
coulde
hée
not
saue
IONAS
in
the
Whales
belly
?
These
and
such
like
might
be
obiected
to
the
prophet
dispayring
of
his
corporal
life
in
the
Whales
belly
.
But
the
prophet
by
this
desperation
sheweth
foorth
no
part
of
wicked
incredulitie
,
or
distrust
,
no
more
than
Paule
did
,
when
he
sayde
,
we
were
grieued
out
of
measure
passing
strength
,
1.
Cor.
1.
so
greatly
that
we
dispaired
euen
of
lyfe
.
Also
we
receyued
an
aunswere
of
death
in
our selues
.
For
there
is
two
maner
of
deliuerance
or
saluation
from
death
.
The
one
is
corporall
,
the
other
is
spiritual
.
And
euerye
one
truely
which
beleueth
in
Christ
,
hath
the
certaine
promise
of
the
spirituall
and
heauenly
saluation
,
and
deliueraunce
from
death
.
For
Christ
hath
ouercome
death
,
and
sayth
:
Euerye
one
which
béeleueth
in
me
,
Iohn
.
5.
&
6
shall
not
die
for
euer
.
Wherefore
,
we
must
in
no
wyse
doubt
or
dispayre
of
this
deliueraunce
,
and
saluation
.
For
whosoeuer
dispayreth
of
the
same
,
shall
die
for
euer
.
The
other
is
the
corporall
lyfe
,
the
which
although
it
hath
béene
promised
,
and
is
perfourmed
by
God
towardes
manye
:
yet
notwithstanding
,
wée
haue
not
a
generall
promise
at
the
handes
of
God
,
that
euery
one
which
beléeueth
in
Christ
,
shall
alwayes
corporally
be
deliuered
from
the
perils
of
death
.
Wherfore
,
séeing
this
externe
,
and
corporall
deliueraunce
hath
not
a
certaine
promise
,
it
can
not
certainly
be
looked
for
,
but
we
must
committe
our
will
to
the
will
of
God
.
Wherevpon
we
may
gather
,
that
our
Prophete
IONAS
dispayred
not
of
the
true
and
eternall
saluation
,
and
deliueraunce
,
which
hath
a
certaine
promise
in
the
séede
of
the
woman
,
and
in
the
séede
of
Abraham
,
which
is
Christ
.
As
touching
the
corporall
saluation
and
deliueraunce
,
séeing
it
hath
not
a
certaine
,
and
expresse
promise
,
it
cannot
conceyue
a
certayne
,
and
vndoubted
trust
,
but
it
must
call
vpon
God
,
and
repose
,
and
commit
the
certaintie
of
the
deliueraunce
to
his
will
.
For
so
Christ
taught
vs
by
his
praier
,
that
we
being
compassed
about
with
externe
and
corporall
perils
(
from
the
which
to
be
deliuered
,
we
haue
no
certaine
promise
)
shoulde
pray
vnto
God
that
he
woulde
vouchsafe
corporally
to
defende
and
deliuer
vs
.
Let
this
cup
passe
(
sayth
our
sauiour
Christ
)
from
me
:
Math.
26.
yet
not
as
I
will
,
but
as
thou
wilt
.
This
if
we
doe
with
hart
and
minde
,
then
shall
wée
oftentimes
haue
a
deliueraunce
out
of
perill
vnlooked
for
,
when
all
hope
is
gone
,
euen
as
it
happened
to
IONAS
,
to
the
thrée
yong
men
in
the
fierie
Ouen
in
Babilon
,
Daniel
.
3.
to
Daniell
,
Dauid
,
and
such
lyke
.
Yea
,
in
all
our
trouble
God
will
make
a
way
in
the
midst
of
the
same
,
whereby
we
may
escape
:
But
if
this
deliueraunce
happen
not
vnto
vs
:
yet
neuerthelesse
our
celestiall
deliueraunce
is
most
sure
and
certaine
,
by
the
which
,
whosoeuer
beleueth
in
Christ
,
and
calleth
vpon
the
father
in
his
name
,
shall
neuer
be
destitute
.
Now
it
foloweth
in
the
other
verses
,
what
the
Prophete
did
in
so
great
feare
of
death
,
and
desperation
of
life
.
¶
But
thou
,
O
Lorde
my
God
,
The
Text.
hast
brought
vp
my
life
againe
out
of
corruption
,
when
my
soule
fainted
within
me
,
I
thought
vppon
the
Lorde
:
and
my
prayer
came
in
vnto
thee
,
euen
into
thy
holye
temple
.
They
that
hold
of
vaine
vanities
will
forsake
his
mercye
.
But
I
will
doe
thee
sacrifice
,
with
the
voyce
of
thankesgiuing
,
and
will
paye
that
which
I
haue
vowed
:
for
why
?
saluation
commeth
of
the
Lord
.
And
the
Lord
spake
vnto
the
fishe
,
and
it
cast
out
IONAS
againe
vpon
the
drie
lande
.
THe
Prophete
hath
rehearsed
the
troubles
&
afflictions
,
yea
,
the
flames
of
hell
fire
with
the
which
he
was
tormented
in
the
Whales
bellie
.
Nowe
followeth
the
other
part
of
the
Canticle
or
Psalme
,
in
the
which
the
Prophet
sheweth
what
he
did
to
obteyne
delyuerance
from
such
narrowe
strayts
,
and
to
slake
the
tormenting
heate
and
rage
of
hell
fire
.
Although
(
sayth
hée
)
I
went
downe
to
the
bottome
of
the
hilles
,
and
was
barred
in
with
earth
:
yet
notwithstandinge
,
thou
,
O
Lorde
God
hast
brought
my
lyfe
againe
out
of
corruption
.
But
hast
thou
deliuered
mée
,
I
doing
nothing
,
or
rather
dispairing
?
No
truly
:
I
was
not
ydle
in
the
Whales
bellye
,
but
when
my
soule
was
troubled
within
me
,
I
remembred
thée
,
O
Lord
,
that
my
prayer
might
come
to
thy
holy
temple
.
We
sée
here
,
that
the
Prophet
in
his
extréeme
necessitie
had
no
other
respect
and
regarde
than
to
the
Lorde
himselfe
,
to
whome
he
came
by
earnest
and
faythfull
inuocation
and
prayer
.
Whereas
many
of
vs
being
set
in
affliction
and
trouble
,
make
haste
to
impacience
,
to
curssing
,
&
to
blaspheming
the
name
of
god
.
But
by
this
way
we
obtaine
not
deliuerance
,
but
our
affliction
&
miserie
is
the
more
increased
.
For
if
we
couet
to
be
preserued
and
deliuered
in
aduersity
and
trouble
we
must
make
hast
to
pray
vnto
the
Lorde
.
For
inuocation
is
the
waye
by
the
which
we
purchase
vnto
vs
true
deliuerance
.
Euery
one
,
sayth
the
Prophet
Ioell
,
which
inuocateth
,
Ioell
.
2.
or
calleth
vpon
the
name
of
the
Lord
,
shall
be
saued
.
The
which
saying
,
being
once
vttered
by
the
Prophet
Ioell
,
Actes
.
2.
Rom.
10.
is
also
repeated
by
Peter
and
Paule
:
and
therfore
worthy
to
be
noted
.
There
is
nothing
that
séemeth
more
easie
than
to
call
vppon
the
name
of
the
Lord
.
For
what
worke
can
be
more
sleight
and
easie
than
the
tongue
to
speake
,
and
saye
:
Our
father
which
art
in
heauen
.
&c.
Yea
,
the
children
and
Infantes
can
vtter
these
wordes
.
But
childishe
inuocation
is
one
,
and
true
and
earnest
inuocation
is
another
.
The
one
is
most
easie
,
the
other
is
most
harde
.
I
remember
a
certaine
Father
,
sayde
:
there
is
nothing
more
harde
than
to
praye
and
inuocate
the
name
of
God
.
For
it
is
an
easie
matter
to
recite
the
words
of
prayer
.
But
to
pray
and
call
truly
vpon
the
name
of
God
is
a
great
worke
and
painefull
labour
.
For
no
man
can
call
truly
vpon
God
,
except
he
bée
first
of
all
in
the
fauour
of
God
,
and
reconciled
vnto
him
.
For
how
shouldest
thou
call
vppon
or
praye
vnto
him
,
whome
thou
hatest
and
knowest
to
be
thine
enimie
.
For
thou
canst
not
be
in
Gods
fauour
and
reconciled
vnto
him
,
vnlesse
thou
repent
thée
trulye
of
thy
sinnes
.
And
in
repenting
aright
,
we
must
first
acknowledge
our
sinnes
and
wickednesse
,
and
auoyde
them
.
Then
we
must
beleue
that
our
sinnes
are
put
away
by
Christ
and
forgiuen
,
by
the
which
faith
there
followeth
a
true
obedience
towards
God
in
euery
calling
.
Here
let
vs
consider
how
harde
a
thing
it
is
,
to
call
vppon
God
aright
in
aduersitie
.
For
no
man
calleth
truly
vppon
him
,
but
he
which
repenteth
him
of
his
sinnes
,
flieth
the
same
,
and
beléeueth
firmely
that
he
hath
frée
remission
in
Christ
,
and
then
giueth
himselfe
wholy
to
the
obedience
of
god
.
But
what
séemeth
more
difficult
vnto
men
,
than
to
hate
sinne
,
to
flie
the
same
,
and
to
follow
the
works
of
righteousnesse
.
Let
no
man
therfore
think
that
he
is
called
to
an
easie
or
light
worke
,
when
hée
is
called
to
inuocation
of
God
and
prayer
.
These
things
are
set
before
vs
not
that
we
shoulde
be
terrified
,
or
discouraged
from
inuocation
,
but
that
we
should
be
stirred
to
earnest
,
true
,
and
feruent
prayer
.
Our
Prophet
IONAS
is
set
here
for
an
ensample
vnto
vs
.
For
he
is
cast
into
the
sea
for
his
sinne
,
bicause
he
fled
from
the
presence
of
the
Lorde
,
and
obeyed
not
his
calling
.
He
sawe
therfore
in
the
bellye
of
the
Whale
the
wrath
of
God
to
follow
his
disobedience
.
What
doth
he
therefore
?
He
beginneth
to
crie
vnto
the
Lorde
,
and
to
call
vpon
God
.
But
God
is
angrye
.
He
is
therefore
constrayned
first
of
all
,
to
acknowledge
hys
sinne
,
and
to
attribute
vnto
God
the
glorye
of
righteousnesse
,
namely
,
bicause
God
iustly
punished
him
with
so
great
and
daungerous
perils
:
neither
had
he
done
vniustly
if
he
had
suffered
him
to
haue
perished
euerlastinglye
.
Hauing
acknowledged
his
sinne
,
he
beléeued
certainely
that
by
the
promised
séede
of
Abraham
(
which
was
Iesus
Christ
)
hée
shoulde
haue
frée
remission
and
pardon
for
the
same
.
Then
in
hart
he
promised
obedience
vnto
God
,
that
he
would
euer
afterwarde
serue
him
,
and
neuer
runne
away
again
as
he
had
done
before
.
These
things
being
done
,
hée
might
boldlye
come
vnto
God
,
call
vpon
his
name
,
and
looke
for
deliuerance
out
of
the
bellie
of
the
Whale
.
But
some
man
will
saye
,
many
call
vppon
God
,
which
notwithstanding
are
not
deliuered
from
their
corporall
trouble
.
Did
not
Christ
himselfe
call
vppon
God
the
father
that
the
cup
of
his
passion
might
passe
awaye
from
him
:
Math.
26.
and
yet
notwithstanding
,
Christ
was
not
deliuered
from
the
externall
crosse
?
Steuen
called
vpon
Christ
Iesus
,
Actes
.
7.
and
yet
notwithstanding
he
was
stoned
.
We
must
so
thinke
therefore
of
inuocation
,
that
although
externall
saluation
happen
not
alwayes
:
yet
notwithstanding
eternall
saluation
shall
alwayes
happen
to
the
true
caller
vppon
God
.
So
Christ
was
not
deliuered
from
the
externall
crosse
,
but
yet
he
was
deliuered
from
death
it selfe
,
and
obteyned
a
name
aboue
all
names
.
So
Steuen
was
not
deliuered
from
the
stoning
,
but
neuerthelesse
he
was
deliuered
from
death
and
hell
,
and
when
he
saw
Iesus
Christ
at
the
right
hande
of
God
,
he
was
receyued
of
him
into
the
fellowship
of
his
kingdome
.
But
how
did
IONAS
behaue
himselfe
towardes
God
for
the
wonderfull
benifite
of
his
deliuerance
?
Surely
he
offered
vnto
God
the
acceptable
sacrifice
of
thankes
giuing
,
as
appeareth
by
the
texte
:
I
will
doe
vnto
thée
,
sacrifice
,
with
the
voyce
of
thankesgiuing
.
And
before
it
is
sayde
,
they
that
holde
of
vaine
vanities
will
forsake
his
mercie
.
By
the
which
words
the
Prophete
maketh
a
difference
betwéene
the
thankfulnesse
of
the
godly
,
and
the
thankesgiuinge
of
the
wicked
.
The
wicked
,
when
they
receyue
anye
benifite
at
the
handes
of
God
,
they
referre
it
to
their
Idolles
,
and
to
their
hypocriticall
worshippings
,
and
seruice
.
The
Ethnicke
or
heathen
being
deliuered
from
a
Feuer
,
or
any
other
disease
,
runneth
straight
way
to
Iupiter
,
and
for
his
health
offereth
to
him
the
offring
and
sacrifice
of
thankesgiuing
.
The
hypocrite
being
deliuered
from
the
paine
of
tooth
ache
,
goeth
to
Saint
Appoline
,
to
whome
for
the
ease
receyued
,
he
offereth
the
sacrifice
of
thankesgiuinge
.
The
Monke
being
deliuered
from
the
perill
of
waters
,
maketh
haste
to
S.
Frauncis
,
or
to
his
Masse
where
he
yéeldeth
the
sacrifice
of
thankesgiuing
.
But
what
saith
the
Prophete
here
of
such
.
They
that
holde
of
vaine
things
(
sayth
he
)
will
forsake
the
mercy
of
the
Lorde
.
That
is
,
they
which
followe
vayne
Idolles
,
and
hypocriticall
worshippinges
in
offering
thankes
vnto
God
,
these
forsake
the
mercy
of
the
Lorde
,
which
he
bestowed
vpon
them
,
and
make
themselues
vnworthie
of
the
same
.
But
I
(
sayth
the
Prophete
)
will
doe
to
thée
sacrifice
,
with
the
voyce
of
thankesgiuing
,
and
will
perfourme
that
which
I
haue
vowed
,
for
why
?
saluation
commeth
of
the
Lorde
.
That
is
,
I
in
offering
the
sacrifice
of
prayse
and
thankesgiuing
will
not
do
as
the
wicked
and
hypocrytes
doe
,
which
worship
God
with
abhominable
Idols
,
with
vaine
worshippings
,
and
fained
inuentions
.
But
I
will
offer
vnto
thée
my
true
God
,
and
sauiour
,
the
voyce
of
praise
:
yea
,
I
will
prayse
thy
name
for
euer
,
and
will
set
foorth
the
glorie
of
the
same
vnto
all
men
.
I
will
preach
and
proclayme
thy
clemencie
,
and
mercie
,
so
long
as
I
liue
.
And
I
will
pay
my
vowes
,
that
is
,
I
will
doe
those
thinges
which
I
ought
to
doe
.
I
will
not
deuise
and
inuent
fayned
sacrifices
,
as
the
hypocrites
doe
,
but
I
will
doe
those
dueties
which
God
requireth
at
my
handes
to
be
done
.
If
it
please
God
to
send
me
againe
vnto
Niniue
,
I
will
not
murmure
,
but
with
heart
and
minde
,
I
wyll
séeke
the
performance
of
his
will
.
This
example
therefore
of
the
Prophete
IONAS
is
set
foorth
vnto
vs
,
to
the
ende
we
might
learne
to
offer
the
true
sacrifice
of
thankesgiuing
vnto
God
,
for
those
benifites
which
we
receyue
at
his
handes
,
whether
they
pertayne
to
the
bodie
or
to
the
minde
,
that
we
may
continually
abyde
in
the
fauour
of
the
Lorde
.
The
thirde
Chapter
.
THen
the
worde
of
the
Lorde
came
to
IONAS
againe
,
saying
:
vp
,
The
text
.
and
get
thee
to
Niniue
that
great
Citie
,
and
preache
vnto
them
the
preaching
that
I
bade
thee
.
So
IONAS
arose
,
and
went
to
Niniue
,
at
the
Lordes
commaundement
.
Niniue
was
a
great
Citie
vnto
God
,
namely
,
of
three
daies
iorney
.
And
IONAS
went
to
,
and
entered
into
the
Citie
,
euen
a
dayes
iourney
.
IONAS
at
the
length
escaped
oute
of
the
Whales
belly
,
that
is
,
from
extréeme
death
and
hell
.
For
after
that
IONAS
had
repented
,
and
called
vpon
the
name
of
the
Lorde
by
true
fayth
,
the
Whale
was
constrayned
to
cast
him
out
aliue
,
and
to
let
him
go
frée
.
For
God
being
reconciled
vnto
vs
,
all
creatures
are
constrayned
to
minister
vnto
vs
,
and
to
serue
our
necessitie
,
and
those
thinges
also
which
before
were
hurtfull
vnto
vs
,
bring
then
muche
profite
and
commoditie
with
them
to
oure
great
comfort
and
consolation
.
Therefore
nowe
consequently
the
ministerie
to
the
which
IONAS
after
hys
deliueraunce
was
called
by
the
mouth
of
God
,
must
be
declared
.
For
he
is
now
sent
of
God
(
as
he
was
before
)
to
Niniue
,
to
the
ende
he
might
preach
there
the
destruction
of
the
Citie
.
Vp
(
sayth
he
)
and
get
thée
to
Niniue
that
great
Citie
.
As
concerning
the
greatnesse
of
the
Citie
of
Niniue
,
it
was
before
declared
.
And
now
the
things
which
are
to
bée
considered
in
this
place
,
are
these
.
First
,
IONAS
after
his
deliueraunce
is
not
placed
of
God
in
a
soft
Fetherbed
,
but
he
is
sent
to
preache
the
worde
of
God
in
Niniue
,
which
was
a
worke
not
onely
laborious
,
but
also
daungerous
.
Here
therefore
wée
are
taught
whervnto
we
are
called
of
God
,
and
what
we
ought
to
doe
,
when
we
haue
receyued
any
benifite
at
his
hande
.
For
we
truly
are
so
corrupted
by
nature
with
sinne
,
that
after
we
haue
receiued
benifites
,
we
are
more
peruerse
,
and
disobedient
vnto
God
,
than
we
were
before
.
And
we
sée
by
experience
,
that
they
which
haue
come
from
extréeme
beggery
and
penury
,
to
great
riches
and
possessions
,
and
from
the
dunghill
to
Nobilitie
,
haue
béene
then
more
insolent
and
vnthankefull
then
they
were
before
.
But
the
example
of
IONAS
in
this
place
,
teacheth
vs
true
obedience
,
and
pietie
.
For
after
that
we
are
deliuered
out
of
great
perils
and
daungers
,
we
must
not
be
ydle
,
neyther
must
we
then
begin
to
dispise
God
,
but
rather
it
is
our
duties
to
obey
God
,
and
his
calling
,
and
to
bée
thankefull
for
those
benifits
that
wée
haue
receyued
at
his
handes
.
In
the
fift
Chapter
of
Saint
Iohn
,
our
Sauiour
Christ
sayth
to
the
man
that
was
restored
to
hys
helth
.
Iohn
.
5.
Behold
,
thou
art
now
made
whole
,
go
,
and
sinne
no
more
,
least
some
worse
thing
happen
vnto
thée
.
So
IONAS
also
séemed
to
say
within
himselfe
:
beholde
,
thou
art
now
deliuered
from
the
perill
of
death
,
and
the
goulfe
of
hell
,
sée
therefore
,
that
thou
be
no
more
disobedient
,
but
obey
the
calling
of
God
,
least
a
worse
thing
happen
vnto
thée
.
Euen
so
it
is
our
partes
to
thinke
also
,
after
that
we
are
deliuered
eyther
from
the
perill
of
pouertie
,
from
the
perill
of
infirmitie
,
or
from
the
perill
of
death
.
Beholde
,
thou
hast
receyued
an
excellent
benefite
at
the
handes
of
God
,
bée
not
therfore
vnthankefull
,
but
séeke
by
all
meanes
thou
canst
to
shewe
a
thankefull
minde
by
dooing
thy
dutie
.
For
God
most
liberally
bestoweth
his
benifites
,
not
that
we
shoulde
be
worse
,
but
to
the
ende
wée
should
be
better
.
But
and
it
we
abuse
the
benifites
of
God
,
as
riches
to
luxvrie
,
and
to
fulfill
our
pleasure
:
wyne
,
to
drunkennesse
:
and
health
,
to
dishonestie
and
wicked
lyfe
:
then
let
vs
looke
for
nothing
else
but
to
be
depriued
,
not
onely
of
these
corporall
benifits
,
but
also
of
heauenly
treasure
and
felicitie
,
and
to
perish
with
euerlasting
paine
and
punishment
.
Wherefore
,
let
vs
consider
,
that
after
the
benifits
receyued
,
we
are
called
to
thankfulnesse
,
and
obedience
,
the
which
,
if
we
perfourme
we
shall
prouoke
the
Lorde
to
bestowe
greater
benifites
vpon
vs
.
Furthermore
,
we
must
consider
in
the
example
of
IONAS
,
hys
singuler
obedience
.
For
the
Text
sayth
,
IONAS
arose
,
and
went
to
Niniue
,
according
to
the
worde
of
the
Lorde
.
Before
IONAS
arose
to
flie
from
the
presence
of
God.
Cap.
1
But
nowe
he
ariseth
not
to
flie
,
but
to
obey
the
calling
of
the
Lorde
.
What
was
the
cause
that
IONAS
is
thus
altered
and
chaunged
,
and
that
he
is
so
prompt
and
readie
to
perfourme
the
wil
and
commaundement
of
God
?
Surelye
,
the
affliction
,
perill
,
and
trouble
,
was
the
cause
,
as
hath
béene
alreadie
at
large
declared
.
We
sée
therefore
what
is
the
principall
reason
,
why
God
doth
oftentymes
lay
crosses
,
and
sundry
afflictions
vpon
vs
.
IONAS
would
not
simplye
at
the
first
obey
the
worde
of
the
Lorde
,
he
is
cast
therfore
into
the
sea
,
that
séeing
he
would
not
by
the
worde
,
and
in
prosperitie
,
learne
to
obey
,
he
might
learne
the
same
by
crosse
in
aduersitie
.
The
lyke
oftentimes
happeneth
vnto
vs
.
For
God
first
of
all
calleth
vs
being
sinners
,
and
disobedient
,
to
righteousnesse
and
obedience
by
the
preachinge
of
his
worde
when
we
are
in
prosperitie
.
But
when
we
flie
obedience
,
then
he
casteth
vs
into
the
sea
of
diuers
afflictions
,
to
the
ende
we
might
learne
that
,
in
aduersitie
and
trouble
,
which
we
refused
in
prosperitie
and
ease
.
So
the
Lorde
God
of
our
fathers
sent
to
the
Citizens
of
Hierusalem
,
that
they
should
forsake
their
idolatrie
,
but
when
they
woulde
not
obey
his
worde
in
libertie
,
they
were
constreyned
to
learne
obedience
in
captiuitie
.
Wherefore
,
when
we
flourishing
in
prosperitie
are
called
to
repentance
,
let
vs
not
despise
the
voyce
of
the
Lord
,
but
let
vs
obey
him
in
time
,
least
with
the
wicked
wée
be
afflicted
and
destroyed
.
¶
And
he
cried
,
saying
:
The
Text.
there
are
yet
fortie
dayes
,
and
then
shall
Niniue
be
ouerthrowne
.
This
is
the
sermon
which
IONAS
made
in
Niniue
,
being
very
briefe
,
and
short
,
if
we
haue
respect
to
the
number
of
the
words
,
but
if
we
consider
the
sentence
,
it
is
very
long
,
and
containeth
much
matter
.
First
of
all
let
vs
weye
and
consider
the
place
of
the
Citie
,
in
the
which
IONAS
began
to
preache
.
When
he
had
entred
(
sayth
the
text
)
into
the
citie
euen
a
dayes
iourney
,
and
so
forth
.
Therefore
IONAS
preached
euen
in
the
middest
of
the
citie
almost
,
not
in
the
comming
in
,
nor
in
the
going
forth
,
to
the
ende
the
fame
of
his
sermonde
,
or
preachinge
,
might
the
more
easily
be
spred
among
al
the
citizens
and
inhabitants
thereabout
.
For
the
word
of
the
Lorde
must
be
preached
,
not
to
a
fewe
men
onely
,
neyther
in
an
obscure
place
,
but
to
all
men
openlye
,
to
the
ende
no
man
might
haue
excuse
.
Herevppon
it
came
to
passe
,
and
was
accustomed
,
that
alwayes
from
the
beginning
of
the
world
the
word
of
God
was
preached
in
the
chiefe
Monarchies
&
Cities
of
the
earth
.
For
as
IONAS
could
not
go
from
house
to
house
generally
throughout
the
Citie
of
Niniue
,
but
stoode
in
a
conuenient
place
of
the
City
,
that
the
fame
of
his
preaching
might
come
to
all
men
,
euen
so
the
word
of
the
Lord
is
not
wont
to
be
caried
to
euery
corner
of
euery
region
,
but
it
is
reuealed
&
published
in
the
speciall
and
principall
kingdomes
,
that
by
them
the
fame
thereof
might
be
spred
abrode
throughout
the
whole
world
,
that
no
man
might
haue
excuse
.
So
the
worde
of
the
Lorde
was
preached
in
the
time
of
Abraham
,
in
Canaan
,
&
Aegypt
,
which
were
in
those
places
and
tymes
the
speciall
kingdomes
.
So
likewyse
in
the
Monarchie
of
Babylon
,
and
Persia
,
by
Daniell
.
And
so
the
worde
of
God
was
preached
in
Rome
by
the
Apostles
.
Wherfore
they
which
lurke
in
woods
and
mountaynes
haue
no
excuse
,
that
the
worde
of
God
is
not
brought
peculiarlye
vnto
them
by
the
Prophetes
,
and
Apostles
:
but
it
is
sufficient
that
the
word
of
God
is
preached
openly
and
fréely
in
publike
places
,
wherby
the
fame
maye
be
spred
into
all
places
.
But
this
is
not
spoken
to
the
ende
the
Parishes
in
little
townes
&
vilages
shoulde
be
neglected
&
abrogated
.
For
our
auncestors
appointed
&
ordeined
Parishes
with
their
great
cost
,
and
the
inhabitants
of
villages
to
pay
their
tenthes
,
that
they
might
haue
Pastors
appointed
vnto
them
.
Wherfore
,
they
which
care
not
to
haue
Pastors
,
or
Preachers
,
which
might
shew
the
worde
of
the
Lorde
vnto
them
,
but
kéepe
the
tenth
and
tribute
,
to
themselues
.
These
I
say
are
open
théeues
and
spoilers
of
the
Church
of
God
.
But
they
are
rehearsed
and
spoken
,
to
the
ende
we
maye
knowe
that
no
man
in
the
whole
earth
,
wheresoeuer
hée
dwelleth
,
might
haue
any
excuse
of
his
impietie
,
wickednesse
,
or
ignoraunce
,
bicause
that
,
although
the
worde
of
God
bée
not
preached
in
euerye
mountaine
and
woode
:
yet
notwithstanding
it
is
preached
in
the
speciall
places
of
the
earth
.
It
grieueth
not
the
Merchaunt
man
to
make
a
long
and
daungerous
voyage
from
Englande
to
Spaine
,
to
Ginnie
,
to
India
,
to
fetche
his
merchaundise
thence
for
aduantage
and
gaine
,
and
shall
it
grieue
vs
to
séeke
for
the
hearing
of
the
word
of
God
,
Math.
13.
that
precious
pearle
&
iewel
,
bicause
the
place
where
it
is
preached
,
is
farre
distant
from
vs
?
God
forbid
.
For
if
that
we
be
so
slowe
in
seking
for
that
heauenly
treasure
,
the
muck
and
drosse
of
this
world
which
is
so
diligently
sought
for
,
shal
condemne
vs
in
the
day
of
iudgement
.
Furthermore
,
wée
must
also
wey
and
note
the
maner
of
IONAS
preachinge
,
for
the
text
sayth
:
he
cried
.
We
must
not
thinke
here
,
that
he
cried
out
,
or
raged
with
exclamation
as
mad
men
doe
,
or
such
as
be
drunke
,
but
rather
that
he
spake
plainely
placing
his
wordes
without
obscuritie
.
Wherefore
,
it
is
the
dutie
of
all
Pastors
and
Preachers
,
after
the
example
of
IONAS
,
to
auoyde
and
eschewe
all
obscuritie
in
their
doctrine
,
which
teacheth
not
euidently
&
plainly
,
the
way
of
truth
.
Such
were
the
Sophisters
,
and
others
,
in
old
time
,
which
indeuoured
themselues
alwayes
to
speake
obscurely
,
mistically
,
and
darkely
of
religion
.
Such
also
are
the
Papistes
,
and
enimies
of
Gods
truth
,
which
publish
and
set
forth
all
their
ceremonies
and
seruice
in
an
vnknowne
tongue
.
Wherfore
,
although
they
howle
,
chaunt
,
pipe
,
and
bable
much
in
the
Latine
tongue
before
the
common
people
in
their
churches
:
yet
notwithstanding
they
doe
but
whisper
,
and
talke
to
them
that
haue
no
eares
.
They
doe
but
speake
in
the
ayre
,
1.
Cor.
14.
as
witnesseth
Saint
Paule
.
For
if
the
trump
giue
an
vncertaine
sounde
,
who
shall
prepare
himselfe
to
the
battayle
?
Euen
so
ye
(
sayth
the
Apostle
)
speaking
with
tongues
,
except
ye
speake
wordes
that
haue
signification
,
howe
shall
it
be
vnderstoode
what
is
spoken
.
For
so
the
simple
and
vnlearned
man
,
maye
saye
,
Amen
,
to
him
that
curseth
,
when
he
shoulde
blesse
.
Wherefore
,
let
euerye
man
desire
with
Saint
Paule
,
rather
to
speake
fiue
wordes
in
the
congregation
to
the
information
of
other
,
than
ten
thousand
words
with
the
tongue
.
Nowe
let
vs
heare
what
the
Prophete
preached
.
There
are
yet
fortie
days
(
sayth
he
)
and
then
shal
Niniue
be
ouerthrowne
.
A
short
sermon
trulye
to
be
made
in
so
great
a
citie
:
yet
notwithstanding
so
great
in
effect
,
that
IONAS
thereby
stoode
not
only
in
perill
of
his
lyfe
,
but
also
in
hazard
of
his
good
name
and
fame
.
For
the
king
of
the
Niniuets
,
and
his
Citizens
,
might
haue
surmised
by
this
sermon
,
that
IONAS
with
forreine
enimies
had
priuilye
conspired
the
destruction
of
the
Citie
,
eyther
by
fire
in
the
night
,
or
else
by
tumult
,
and
so
might
haue
accused
him
of
sedition
,
and
destroyed
him
.
Further
,
if
they
had
beléeued
that
it
was
the
worde
of
God
which
he
preached
(
as
they
did
in
déede
)
and
the
same
had
not
bene
fulfilled
,
then
myght
they
haue
accused
IONAS
to
be
a
vayne
and
a
lying
Prophet
.
Neuerthelesse
,
the
Prophet
is
not
discouraged
by
these
perils
of
his
life
and
fame
,
but
procéedeth
in
his
calling
with
obedience
,
shewing
that
,
to
the
Niniuets
which
he
was
commaunded
of
God
to
declare
.
By
the
which
example
we
are
admonished
,
that
in
following
our
vocation
and
calling
,
we
shoulde
rather
haue
a
consideration
of
the
wrath
of
God
towardes
disobedience
,
than
of
perill
and
daunger
which
happen
vnto
vs
by
disobedience
.
For
if
God
be
angry
with
vs
for
disobedience
,
then
wée
maye
assure
our selues
to
suffer
perill
,
in
the
which
vnlesse
we
repent
,
we
maye
looke
for
nothing
but
euerlasting
distruction
.
But
if
we
obey
the
calling
of
god
,
although
most
daungerous
perils
&
horrible
destruction
lye
before
our
eies
ready
to
deuour
vs
:
yet
neuerthelesse
,
they
shall
eyther
not
happen
vnto
vs
,
or
if
they
doe
happen
vnto
vs
,
God
shall
myraculously
,
saue
,
defende
,
and
deliuer
vs
.
Examples
of
this
,
we
haue
Ioseph
in
Aegypt
,
the
Israelites
in
the
desert
,
Daniell
in
the
Lions
denne
,
Iob
on
the
dunghill
,
the
thrée
children
in
the
fierie
Ouen
,
and
many
other
.
But
what
shall
we
say
to
the
sermon
of
IONAS
,
which
sayde
,
that
Niniue
should
be
destroyed
within
fortie
dayes
,
and
yet
was
not
destroyed
.
Is
the
Prophet
therfore
a
lyar
?
Truly
this
was
the
speciall
cause
why
the
Prophet
fled
before
from
the
presence
of
the
lord
,
&
would
not
preache
destruction
to
the
Niniuets
,
For
he
considered
that
if
they
shoulde
repent
,
the
Citie
should
continue
in
the
former
state
,
and
he
counted
a
vayne
and
lying
Prophete
.
And
yet
notwithstanding
,
being
exercised
with
crosse
and
trouble
,
he
obeyeth
the
calling
of
God
,
and
publikely
preacheth
,
that
the
Citie
shall
be
destroyed
within
fortie
dayes
.
How
then
is
the
Prophecie
to
be
vnderstoode
and
cléered
of
a
lye
?
Some
dissolue
it
after
this
sort
,
affirming
that
there
are
two
maner
of
Prophecies
,
Two
maner
of
prophecies
.
namely
the
prophecie
of
Predestination
,
and
the
prophecie
of
commination
or
threatning
.
The
prophecie
of
predestination
is
that
,
which
by
no
meanes
maye
be
retracted
:
such
was
the
prophecy
of
the
Messias
to
come
,
and
of
the
publishing
of
the
Gospell
throughout
the
whole
worlde
.
This
is
the
prophecie
of
predestination
,
that
is
,
without
any
certayne
condition
,
which
coulde
not
eyther
by
anye
mans
power
,
wisedome
,
or
wickednesse
,
be
stayed
or
frustrate
.
The
prophecie
of
commination
is
,
which
threatneth
only
the
euill
of
punishments
to
come
,
the
which
notwithstanding
may
be
stayed
and
preuented
by
the
repentance
of
the
hearers
:
and
such
is
this
Prophecie
of
the
destruction
of
the
Niniuets
.
And
these
things
truly
are
rightly
spoken
of
the
prophecie
of
commination
,
if
so
be
that
they
be
rightly
vnderstoode
.
The
which
,
that
we
may
in
déede
,
let
vs
vnderstande
the
difference
betwene
the
lawe
and
the
Prophetes
,
that
we
may
knowe
which
is
the
true
sense
of
the
Prophecies
,
and
threatnings
,
which
pertayne
to
the
lawe
.
For
the
lawe
of
God
,
doth
manifestly
require
the
perfite
fulfilling
of
the
commaundements
of
God
,
and
absolute
righteousnesse
also
.
And
if
any
man
doe
not
fulfill
the
commaundementes
of
God
perfitely
,
neyther
doth
performe
absolute
righteousnesse
,
then
doth
the
lawe
curse
him
,
and
pronounce
him
to
be
guiltie
,
as
well
of
corporall
as
of
eternall
damnation
.
After
the
same
maner
also
the
prophecies
of
the
law
require
righteousnesse
,
the
which
except
a
man
obserue
,
and
performe
,
both
corporall
and
spirituall
afflictions
are
threatned
vnto
him
.
But
the
Gospell
interpreteth
these
Prophecies
,
threatnings
,
and
maledictions
of
Christ
,
namely
,
that
the
prophecies
,
and
threatnings
of
the
lawe
shall
procéede
and
fall
vppon
impenitent
persons
,
but
bicause
Christ
hath
satisfied
for
sinne
,
and
hath
reconciled
vs
vnto
God
the
father
,
therefore
he
which
repenteth
,
and
turneth
by
fayth
vnto
Christ
,
is
no
more
subiect
to
the
threatenings
and
curses
of
the
lawe
.
Wherefore
this
Prophecie
of
IONAS
also
saying
:
There
are
yet
fortie
dayes
,
and
then
Niniue
shall
be
destroyed
,
is
to
be
vnderstoode
with
this
condicion
:
if
ye
doe
not
conuert
,
repent
,
and
amende
.
For
,
that
such
prophecies
and
threatenings
are
so
to
be
vnderstoode
,
many
other
places
of
Scripture
doe
testifie
.
As
thys
:
But
if
that
people
doe
repent
them
of
their
euill
,
Hiere.
48.
I
also
will
repent
me
of
the
plague
that
I
haue
deuised
agaynst
them
.
Here
the
Lord
by
the
mouth
of
the
Prophet
Hieremie
teacheth
that
the
prophecy
of
destruction
,
or
plague
,
is
vnderstoode
with
this
condition
:
if
the
Iewes
doe
not
repent
.
For
if
they
had
repented
at
the
preachings
of
the
Prophetes
,
then
Hierusalem
had
not
bene
destroyed
.
The
Lorde
also
by
the
Prophete
Ezechiell
sayth
,
I
liue
,
EZechiel
.
18.
and
will
not
the
death
of
a
sinner
,
but
rather
that
he
turne
from
his
wickednesse
,
and
liue
.
Here
agayne
,
the
Lorde
plainlye
declareth
,
how
he
woulde
haue
his
Prophecies
to
bée
vnderstoode
,
by
the
which
,
hée
threatneth
death
,
or
destruction
vnto
sinners
.
For
he
sayth
often
times
,
to
a
nation
,
to
a
Citie
,
or
to
a
priuate
man
:
thou
hast
grieuouslye
sinned
agaynst
mée
,
by
committing
this
or
that
sinne
.
Wherefore
,
thou
must
of
necessitie
die
,
not
only
corporally
,
but
also
eternally
.
This
is
a
moste
true
and
certaine
prophecie
:
but
yet
notwithstanding
,
we
must
vnderstande
it
aright
.
Howe
?
God
himselfe
in
this
place
of
Ezechiell
sweareth
by
himselfe
,
by
his
lyfe
,
that
he
woulde
not
simplye
haue
the
sinner
to
bée
damned
,
but
rather
that
he
repent
him
of
his
sinne
,
and
liue
.
And
most
sure
&
certayne
it
is
,
that
the
sinner
should
dye
eternally
if
he
did
not
repent
,
but
if
he
doe
repent
,
then
is
the
plague
before
threatned
,
retracted
.
2.
Tim.
2.
Saint
Paule
sayth
.
If
we
denie
him
,
he
remayneth
faythfull
,
he
can
not
deny
him selfe
.
And
agayne
he
sayth
:
The
giftes
and
calling
of
God
are
such
,
Rom.
11.
that
it
cannot
repent
him
of
them
,
that
is
,
god
repenteth
him
not
of
his
promises
.
All
these
thinges
teach
,
that
the
promises
of
the
Gospell
as
concerning
the
redemption
from
euerlasting
death
,
are
most
sure
,
and
irreuocable
.
But
the
promises
and
threatnings
of
the
lawe
maye
be
retracted
,
not
from
the
impenitent
,
vppon
whome
they
remayne
most
firme
and
immutable
,
but
from
the
godlye
and
penitent
,
which
turne
themselues
vnto
Christ
by
fayth
,
which
cannot
deny
himselfe
to
those
that
beléeue
in
him
.
Wherefore
,
when
our
sinnes
doe
pricke
our
consciences
,
and
accuse
vs
before
God
,
and
doe
condemne
vs
to
euerlasting
death
,
let
vs
turne
to
the
gospel
,
to
Christ
,
who
being
made
accursed
for
vs
,
hath
purchased
euerlasting
benediction
to
vs
.
The
text
.
¶
And
the
people
of
Niniue
beleeued
God
,
and
proclaymed
fasting
,
and
arayed
themselues
in
sackecloth
,
as
well
the
great
as
the
small
of
them
.
This
place
of
the
repentance
of
the
Niniuets
,
is
worthie
the
remembrance
,
and
diligently
to
be
noted
:
and
it
is
not
onely
knowne
to
the
godly
teachers
,
but
also
to
the
hypocrytes
,
sacrificing
Priestes
,
and
Monkes
.
For
these
men
alwayes
in
speaking
of
repentaunce
,
are
woont
to
bring
foorth
streight
way
the
example
of
the
Niniuets
,
and
to
exhort
their
Church
to
repent
by
theyr
example
.
But
they
choose
out
in
this
place
,
onely
those
things
which
make
more
to
the
stablishing
of
hipocrisie
,
than
to
the
setting
foorth
of
true
repentaunce
.
For
that
which
the
text
sayth
(
they
beléeued
in
the
Lorde
)
they
couertly
omit
,
and
take
onely
for
their
purpose
,
fasting
,
and
sackcloth
,
and
perswade
themselues
that
they
preach
true
repentaunce
,
when
they
vrge
the
church
to
fast
certain
dayes
,
and
to
go
woolwarde
without
linnen
.
For
they
thinke
that
by
eating
of
bread
onely
,
and
by
drinking
water
,
&
by
going
woolwarde
their
sinnes
are
done
away
before
God
,
and
that
these
are
merits
,
for
the
which
God
doth
omitte
the
fault
and
punishment
of
sinne
.
And
in
the
meane
time
they
make
no
mention
of
the
true
acknowledging
of
their
sinnes
,
of
the
true
fayth
in
Christ
(
for
the
which
fayth
alone
,
God
is
mercifull
vnto
vs
)
and
of
the
true
fruites
of
fayth
,
and
repentaunce
.
But
this
place
conteyneth
a
manifest
and
plaine
doctrine
of
true
repentaunce
.
Wherfore
,
let
vs
omit
the
dreames
of
Monkes
,
and
learne
out
of
this
place
true
repentaunce
,
which
God
regardeth
,
and
which
saueth
and
deliuereth
vs
in
extréeme
perils
.
And
first
of
all
,
before
we
come
to
the
explication
of
repentance
,
we
must
know
that
the
repentaunce
is
not
in
vaine
in
the
Church
,
but
of
great
force
before
God
,
obteyning
for
vs
the
true
and
euerlasting
saluation
.
Nouation
heretikes
.
There
were
sometymes
certaine
heretikes
called
Nouations
,
which
left
to
the
sinner
after
he
was
baptised
,
and
had
receyued
once
remission
of
his
sinnes
,
no
place
of
repentance
.
But
the
error
of
these
men
is
manifestly
refuted
,
by
many
euident
testimonies
of
Scripture
.
Hiere.
3.
As
in
the
thirde
of
Hieremie
,
where
the
Lord
speaketh
to
the
people
thus
:
Commonly
when
a
man
putteth
away
his
wyfe
,
and
she
goeth
from
him
,
and
maryeth
with
another
,
then
the
question
is
:
should
he
resort
vnto
hir
any
more
after
that
?
Is
not
his
fielde
then
defiled
,
and
vncleane
?
But
as
for
thée
,
thou
hast
played
the
harlot
with
many
louers
:
Hiere.
18.
yet
turne
againe
to
me
sayth
the
Lorde
.
And
againe
he
sayth
:
If
that
nation
repent
,
I
will
also
repent
.
The
Parables
also
in
the
.xv.
Luke
.
15.
of
Luke
teach
the
same
thing
,
by
the
lost
shéepe
,
by
the
lost
grote
,
by
the
prodigall
sonne
.
Wherefore
let
vs
vnderstand
,
that
true
repentaunce
is
most
acceptable
vnto
God
,
and
auayleable
to
saluation
,
sometimes
corporally
,
as
appeareth
here
by
the
example
of
the
Niniuets
,
but
alwayes
eternally
.
Let
vs
now
therfore
sée
what
we
must
doe
,
when
we
haue
sinned
,
and
for
sinne
deserued
,
most
grieuous
punishment
,
both
corporall
,
and
eternall
,
as
the
Niniuetes
deserued
.
First
,
let
vs
truely
repent
,
and
wée
shall
obtaine
not
onely
remission
of
sinne
,
but
also
release
of
punishment
.
It
is
not
necessary
that
we
should
be
curious
or
muche
inquisitiue
,
when
as
this
present
place
brieflye
(
yet
notwithstanding
,
both
godly
and
truely
)
teacheth
vs
the
true
and
perfite
way
to
repent
.
For
the
Scripture
sayth
:
the
people
of
Niniue
beleued
in
the
Lorde
.
This
is
the
true
and
certaine
way
of
repentaunce
to
beléeue
in
the
Lorde
.
The
which
thing
being
vttered
and
spoken
:
Epicures
,
and
contemners
of
true
godlynesse
,
can
scarce
refraine
laughter
,
estéeming
that
there
is
nothing
more
easie
to
be
done
,
than
to
beleue
in
the
Lord
.
But
I
would
not
that
we
should
erre
.
For
when
fayth
in
the
Lorde
,
is
required
of
vs
,
let
vs
knowe
and
vnderstande
that
a
worke
,
no
lesse
hard
,
heauenly
,
and
diuine
,
is
required
of
vs
,
than
was
the
creation
of
heauen
and
earth
.
If
a
man
should
say
vnto
thée
,
make
heauen
and
earth
,
thou
wouldest
thinke
that
a
worke
impossible
,
and
aboue
thy
strength
were
required
of
thée
.
But
when
it
is
sayde
:
beléeue
in
the
Lorde
,
a
thing
no
lesse
impossible
is
required
of
thée
then
the
creation
of
heauen
and
earth
.
Math.
19.
Impossible
I
meane
it
is
to
fleshe
&
bloud
,
but
not
impossible
to
the
spirite
,
and
spirituall
force
.
The
which
thing
to
explicate
,
let
vs
take
the
example
of
the
Niniuetes
.
For
where
as
it
is
sayde
,
that
they
beléeued
in
the
Lorde
,
it
is
ment
that
they
beléeued
the
sermon
which
IONAS
made
at
the
commaundement
of
the
Lorde
,
that
it
was
the
true
,
diuine
,
and
heauenly
voyce
of
God
.
But
how
hard
a
thing
it
was
to
beléeue
this
,
many
thinges
doe
declare
.
4.
King.
14.
For
first
of
all
,
if
we
haue
respect
to
the
person
of
IONAS
,
although
he
were
counted
a
great
Prophete
among
the
Israelites
:
yet
notwithstanding
,
he
was
not
of
so
great
authoritie
among
the
Niniuetes
,
whiche
were
vncircumcised
Gentiles
.
It
is
maruell
therefore
that
they
sayde
not
,
what
haue
we
to
do
with
that
Iew
,
that
straunger
?
what
meaneth
that
fugitiue
,
and
runnagate
fellow
?
hath
God
talked
more
with
him
than
with
our
Bishops
and
high
Priestes
?
If
it
had
béene
the
purpose
of
God
to
ouerthrowe
our
Citie
,
woulde
hée
not
sooner
haue
reuealed
it
to
our
King
,
or
to
some
of
our
chiefe
rulers
in
the
Citie
,
than
to
this
runneawaye
Iewe
.
But
neither
the
Citizens
,
nor
the
Magistrates
,
nor
the
King
himselfe
,
obiected
any
suche
thing
to
IONAS
,
but
simply
beléeued
his
worde
,
as
the
worde
of
God
.
Wherefore
,
it
is
manifest
that
they
were
stirred
vp
to
beléeue
,
not
by
humane
power
,
but
by
heauenly
force
,
euen
by
the
spirit
of
God
.
Furthermore
,
if
we
marke
the
text
well
,
when
it
sayth
:
They
beléeued
in
the
Lord
,
it
shall
easily
appeare
that
fayth
is
not
a
humane
worke
,
but
a
diuine
worke
.
For
to
beléeue
in
the
Lorde
comprehendeth
thrée
things
.
1
The
first
is
,
to
beléeue
that
the
lawe
of
God
is
true
,
when
it
reproueth
vs
of
sinne
,
and
condemneth
vs
for
sinne
,
and
pronounceth
vs
to
be
guiltie
of
all
,
as
well
corporall
as
eternall
punishmentes
.
But
to
beléeue
this
,
is
not
a
worke
of
the
fleshe
,
but
a
worke
of
the
spirite
.
Let
vs
beholde
therefore
the
sermon
of
IONAS
.
There
are
yet
(
sayth
hée
)
fortie
dayes
,
and
then
shall
Niniue
be
ouerthrowne
.
This
is
a
sermon
of
the
lawe
,
which
is
in
effect
,
as
if
he
had
sayde
:
You
Niniuets
,
ye
are
vngodly
men
,
and
the
moste
wicked
sinners
in
the
whole
world
.
Wherfore
,
God
within
fortie
dayes
will
so
ouerthrowe
,
and
destroye
your
Citie
,
that
ye
shall
be
cast
both
body
and
soule
into
hell
.
To
take
such
a
sermon
in
good
part
,
and
to
beléeue
the
same
to
be
true
,
is
not
of
the
flesh
and
bloude
,
but
a
worke
of
the
holy
ghost
.
For
men
being
left
and
giuen
ouer
vnto
their
strength
cannot
abyde
to
be
reprehended
,
much
lesse
to
be
tolde
,
that
they
shall
bée
damned
.
Wherefore
,
if
they
pacientlye
beare
reprehension
,
and
acknowledge
their
sinne
and
damnation
,
it
is
manifest
that
they
are
indewed
with
the
power
of
the
holy
ghost
.
2
Secondly
,
to
beléeue
in
the
Lorde
,
is
to
beléeue
the
promise
made
to
Abraham
,
as
concerning
Christ
,
that
is
,
to
beléeue
that
the
remission
of
our
sinnes
,
our
lyfe
,
and
saluation
is
eternall
,
true
,
and
infallible
.
But
to
beléeue
this
,
cannot
be
brought
to
passe
in
man
,
but
only
by
the
holy
ghost
.
For
it
is
not
a
worke
of
the
flesh
,
or
of
humane
wisedome
,
but
only
of
the
spirite
of
God
.
Let
vs
therefore
once
agayne
consider
of
the
sermon
of
IONAS
,
There
are
yet
(
saith
he
)
fortie
daies
,
and
then
shal
Niniue
be
destroyed
.
Although
this
sermon
séemeth
only
to
be
a
sermon
of
the
law
:
yet
notwithstanding
,
he
which
vnderstandeth
the
lawe
of
God
aryghte
,
he
vnderstandeth
also
that
in
this
sermon
is
conteined
the
sermon
of
the
Gospell
of
Christ
.
For
Paule
(
as
concerning
the
law
)
sayth
,
Galath.
3.
The
law
is
a
schoolemaister
vnto
Christ
.
Wheresoeuer
therfore
the
lawe
doth
condemne
vs
,
there
doth
it
referre
vs
vnto
Christ
,
that
wée
might
be
deliuered
from
damnation
.
Moreouer
,
S.
Paule
sayth
,
The
scripture
(
that
is
the
law
of
the
Lord
)
hath
concluded
al
things
vnder
sinne
,
that
the
promise
of
the
faith
of
Christ
Iesus
might
be
giuen
to
those
the
beleue
:
That
is
to
say
.
The
law
bringeth
vs
to
the
knowledge
of
sinne
,
not
that
we
shoulde
perish
in
sinne
,
but
that
we
shoulde
be
referred
to
Christ
by
fayth
,
and
by
him
obtayne
saluation
.
Also
the
Lorde
by
the
mouth
of
Ezechiell
sayth
,
Chap.
18.
I
will
not
the
death
of
a
sinner
,
but
rather
that
he
turne
from
his
wickednesse
and
lyue
.
But
the
law
threatneth
death
to
the
sinner
,
yet
,
not
that
hée
shoulde
perishe
by
death
,
but
to
the
ende
he
might
be
stirred
vp
to
come
vnto
Christ
by
fayth
,
and
so
obtaine
lyfe
.
So
this
sermon
of
IONAS
includeth
in
it selfe
the
Gospell
of
the
séede
of
Abraham
,
as
concerning
Christ
.
For
he
woulde
not
that
the
Niniuets
should
perishe
,
but
that
they
shoulde
be
conuerted
to
the
séede
of
Abraham
(
which
is
Christ
)
by
faith
,
and
might
haue
in
him
remission
of
sinnes
,
and
eternall
lyfe
.
To
beléeue
this
,
is
not
a
worke
of
the
flesh
,
but
of
the
spirite
.
3
Thirdly
,
to
beléeue
in
the
Lorde
,
comprehendeth
also
in
it selfe
,
to
beléeue
the
commaundementes
of
the
Lorde
to
be
diuine
,
and
that
it
is
necessarie
to
exhibite
vnto
them
obedience
by
faith
,
and
to
bring
forth
the
true
fruites
of
repentaunce
,
namely
,
the
acknowledge
of
our
sinne
and
fayth
in
Christ
.
To
doe
this
also
,
we
are
vnable
without
the
ayde
of
Gods
spirite
.
For
we
cannot
truly
obey
the
commaundements
of
God
,
vnlesse
the
Lorde
encline
our
hartes
therevnto
by
his
holye
spirite
.
Wherefore
,
when
it
is
sayd
in
the
texte
,
that
the
Niniuets
beléeued
the
Lorde
,
it
meaneth
not
that
they
only
had
a
light
beliefe
,
and
imagination
of
God
,
but
it
signifieth
that
they
shewed
foorth
these
thrée
things
,
namely
,
that
they
beléeued
themselues
to
be
sinners
,
and
that
they
deserued
not
only
destruction
,
but
also
eternall
damnation
.
Secondly
,
that
they
beléeued
to
receiue
pardon
and
forgiuenesse
of
their
sinnes
for
the
seede
of
Abraham
onelye
(
which
was
Christ
)
whose
Prophete
IONAS
was
.
Thirdly
,
it
signifieth
that
they
determined
with
themselues
euer
after
to
auoyde
sinne
,
and
to
obey
the
commaundements
of
God
.
This
is
that
true
repentance
which
God
regardeth
,
and
which
obteyneth
remission
of
sinnes
and
punishments
.
What
meaneth
it
then
,
that
the
Niniuets
proclaime
a
fast
,
and
put
on
sackecloth
?
These
are
not
the
true
workes
of
repentaunce
,
but
they
are
the
externall
signes
of
repentaunce
.
For
fasting
is
not
auayleable
to
put
away
sinne
,
The
ende
of
fasting
.
but
serueth
only
to
chastise
the
fleshe
,
and
to
make
it
apt
and
obedient
to
heare
the
worde
of
God
.
Therefore
when
the
Niniuets
proclaimed
a
fasting
,
they
did
it
to
the
ende
the
Citizens
might
come
sober
to
the
sermon
,
and
euery
man
to
doe
his
dutie
.
But
whereas
they
did
put
on
sackecloth
,
(
that
is
,
base
apparell
)
it
is
a
signe
and
token
of
publike
sorrowe
and
griefe
for
sinne
,
and
an
admonition
to
true
repentance
,
which
is
the
chiefest
thing
to
be
looked
for
,
as
shal
appeare
by
the
proclamation
of
the
king
.
¶
And
tydinges
came
vnto
the
king
of
Niniue
,
The
Text.
which
arose
out
of
his
seate
,
and
did
his
apparell
off
,
and
put
on
sackcloth
,
and
sate
him
downe
in
ashes
.
And
it
was
cryed
and
commaunded
in
Niniue
by
the
authority
of
the
king
,
and
his
Lordes
,
saying
:
See
that
neither
man
,
nor
beast
,
Oxe
,
or
sheepe
taste
ought
at
all
,
and
that
they
neyther
feede
nor
drinke
water
:
but
put
on
sackcloth
both
man
and
beast
:
and
crie
mightily
vnto
God
.
Yea
,
see
that
euerye
man
turne
from
his
euill
waye
,
and
from
the
wickednesse
that
he
hath
in
hande
.
Who
can
tell
?
God
maye
turne
and
repent
,
and
cease
from
his
fierce
wrath
,
that
wee
perish
not
.
The
text
here
maketh
no
mention
of
the
Kings
name
.
But
by
what
name
soeuer
he
were
called
,
he
deserued
great
commendation
.
For
he
was
not
adorned
and
bewtified
onely
with
kingly
vertues
,
but
also
with
heauenly
graces
.
1
First
of
al
,
when
tydings
was
brought
vnto
the
King
of
the
sermon
which
IONAS
made
,
and
of
the
studie
,
and
endeuor
of
the
Citizens
,
he
maketh
not
exclamation
of
the
Prophete
,
he
accuseth
him
not
of
sedition
,
and
tumult
,
but
beléeueth
also
himselfe
the
worde
of
IONAS
.
The
Prophete
Hieremie
reproueth
the
Citizens
of
Hierusalem
for
their
wickednesse
and
impietie
,
Hiere.
26.
and
sayth
,
that
vnlesse
they
repent
,
it
will
come
to
passe
that
the
temple
of
the
Lorde
shall
be
destroyed
as
Siloh
was
,
and
so
forth
.
The
hie
Priestes
then
and
the
common
people
tooke
him
,
and
woulde
haue
put
him
to
death
as
a
blasphemer
,
and
sedicious
person
.
So
some
wicked
tyrant
would
not
haue
wincked
at
the
preaching
of
IONAS
,
when
he
sayde
the
Citie
shoulde
bée
ouerthrowne
:
but
woulde
haue
apprehended
him
,
and
put
him
to
death
,
as
if
he
had
bene
of
some
secret
conspiracie
to
destroye
the
same
at
a
sodeine
,
by
fire
,
or
else
to
bring
in
the
enimie
by
night
.
But
the
godly
king
of
the
Niniuetes
,
suspected
no
such
thing
in
IONAS
,
but
receyueth
him
as
a
true
Prophete
of
the
Lorde
,
and
acknowledgeth
his
sermon
for
the
worde
of
God
.
For
we
may
not
thinke
that
this
king
was
so
simple
,
so
rashe
,
or
so
madde
,
that
he
would
vnaduisedly
beléeue
the
wordes
of
this
Prophet
.
And
although
in
hearing
Sermons
,
we
must
specially
note
,
not
who
speaketh
,
but
what
is
spoken
:
yet
notwithstanding
,
in
great
matters
,
and
thinges
pertayning
to
saluation
,
we
must
not
rashely
credit
euery
straunger
,
which
preacheth
newe
thinges
without
certaine
and
manifest
testimonies
.
Proue
(
sayth
saint
Paule
)
all
things
,
Thessa.
5.
and
kéepe
that
which
is
good
.
And
saint
Iohn
sayth
:
1.
Iohn
.
3.
Beléeue
not
euery
spirite
,
but
proue
the
spirits
whether
they
be
of
God
or
no.
So
we
must
thinke
of
this
godly
king
of
Niniue
,
that
he
beléeued
not
rashely
the
sermons
of
IONAS
,
but
that
he
first
proued
who
it
was
that
preached
these
thinges
,
and
what
testimonies
he
had
of
his
calling
.
For
IONAS
was
neyther
vnknowne
to
the
king
,
nor
to
the
Citizens
of
Niniue
,
but
they
knew
him
to
be
the
true
prophete
of
the
Lord
,
bicause
his
fame
was
spred
euen
to
Niniue
,
when
as
by
his
prophecie
the
Kingdome
of
Israell
was
restored
by
Ieroboam
,
4
Kin.
14.
as
it
is
written
in
the
booke
of
Kinges
.
Furthermore
,
the
godly
king
knewe
,
that
God
woulde
not
suffer
sinne
and
wickednesse
,
to
scape
vnpunished
,
and
that
he
was
seuere
in
looking
for
repentaunce
.
Séeing
therefore
IONAS
to
haue
certaine
testimonies
,
that
he
was
the
prophete
of
the
Lorde
,
and
perceyuing
how
all
thinges
were
corrupt
in
the
Citie
with
wicked
maners
,
he
worthily
receyued
the
Sermon
of
IONAS
,
as
a
diuine
Oracle
.
By
the
which
example
we
are
taught
not
to
receyue
the
doctrine
of
euery
one
by
and
by
(
which
bosteth
himselfe
to
be
a
prophete
)
as
the
worde
of
God
,
and
not
to
allowe
by
and
by
the
prophecie
of
euery
one
,
which
sayth
,
that
he
hath
the
spirit
of
God
.
For
this
were
a
great
token
of
lightnesse
,
to
beléeue
euery
busie
bodie
.
But
after
that
we
knowe
,
that
the
worde
set
foorth
,
and
expounded
vnto
vs
,
is
the
worde
of
God
in
déede
,
then
we
must
beléeue
the
same
without
al
doubt
or
delay
,
that
we
may
obtaine
and
enioy
the
ende
of
fayth
,
which
is
(
as
sayth
saint
Peter
)
the
saluation
of
oure
soules
.
2
Secondly
,
this
king
,
when
he
hearde
that
Niniue
,
for
sinne
shoulde
bée
ouerthrowne
,
he
preferreth
not
himselfe
before
his
Citizens
,
he
iudgeth
not
himselfe
to
be
more
iust
than
other
men
,
but
in
repenting
,
he
putteth
of
his
kingly
robes
,
and
Maiestie
,
and
putteth
on
the
apparell
of
a
mourner
,
repenting
,
and
acknowledging
his
sinne
.
For
he
put
off
his
kinglike
apparell
,
and
clothed
himselfe
with
sackcloth
,
which
is
a
garment
betokening
repentaunce
.
Neyther
doth
he
sit
in
his
throne
,
or
chayre
of
estate
,
wrought
with
silke
,
with
néedle
worke
,
and
with
golde
,
but
he
sitteth
with
the
rest
of
his
subiectes
in
the
dust
,
that
is
,
in
filthie
places
,
and
vndecked
,
to
testifie
and
declare
,
that
he
also
lamented
and
bewayled
the
common
state
of
the
Citie
.
By
the
which
example
we
are
not
taught
,
that
kinges
and
princes
,
when
they
repent
,
should
forsake
the
office
and
rule
of
their
kingdome
,
The
yoke
of
Monkerye
.
&
go
into
a
Monastery
,
and
there
put
on
a
Coole
.
For
hitherto
,
or
to
this
passe
,
Monkes
brought
Princes
when
they
went
about
to
repent
,
perswading
them
to
forsake
their
kingly
and
princely
calling
,
and
to
putte
the
yoke
of
Monkery
vpon
their
neckes
,
to
satisfie
for
sinne
.
This
was
great
impietie
and
abhominable
.
But
kinges
and
princes
are
here
taught
,
when
GOD
reuealeth
his
wrath
against
sinne
,
not
to
think
that
they
by
the
priuiledge
of
their
maiestie
,
are
iust
before
God
,
and
that
the
rude
and
rascall
sort
,
are
onely
wicked
and
vniust
before
him
:
no
,
rather
,
they
are
taught
to
thinke
themselues
to
be
comprehended
among
the
common
sort
of
men
,
of
whom
it
is
sayde
,
Euery
man
is
a
lyar
.
Also
:
Psal.
115.
Psal.
14.
All
haue
erred
and
gone
out
of
the
way
,
there
is
not
one
that
doth
good
,
no
not
one
.
And
again
,
No
man
liuing
shall
bée
iustified
in
thy
sight
.
Wherefore
,
from
the
king
that
sitteth
on
his
throne
,
to
the
begger
that
lyeth
in
the
streate
,
there
is
not
one
,
but
he
hath
sinned
and
hath
néede
of
the
glory
of
God
.
We
haue
all
néede
of
one
Iesus
Christ
,
of
whom
euery
one
is
partaker
,
according
to
the
measure
of
his
fayth
,
whether
hée
bée
king
,
or
subiect
,
maister
,
or
seruaunt
,
father
or
sonne
,
according
to
the
saying
of
saint
Paule
:
There
is
neyther
Iewe
nor
Gentile
,
neyther
Barbarous
nor
Sythian
,
Coloss.
3.
neyther
bonde
nor
frée
,
neyther
man
nor
woman
,
but
all
are
one
in
Christ
Iesu
.
3
Thirdly
,
the
king
is
not
content
to
doe
penaunce
himselfe
alone
,
and
to
begin
to
leade
a
new
and
godly
life
,
but
also
he
constituteth
a
puplike
and
generall
ordinance
in
the
Church
,
that
other
men
likewise
might
imbrace
godlinesse
.
For
first
of
all
,
he
proclaymeth
a
generall
fast
,
not
onely
of
men
,
but
also
of
beastes
:
Sée
(
sayth
he
)
that
neyther
man
,
nor
beast
,
oxe
,
or
shéepe
,
taste
ought
at
all
:
and
that
they
neyther
féede
,
nor
drinke
water
.
Then
hée
commaundeth
them
to
put
off
their
costly
apparell
,
and
mourning
wyse
to
array
themselues
in
sacke
.
Furthermore
,
he
commaundeth
them
to
praye
generallye
,
saying
:
and
crie
mightily
vnto
the
Lord
.
Last
of
all
,
he
appoynteth
a
sermon
,
or
proclamation
to
be
made
of
repentance
,
saying
:
Sée
that
euery
man
turne
from
his
euill
way
,
and
from
the
wickednesse
he
hath
in
hande
.
Here
we
haue
an
excellent
example
of
this
godly
king
,
from
whom
al
other
kinges
and
princes
,
may
take
examples
of
their
calling
.
There
are
manye
which
thinke
that
mundane
or
seculer
princes
(
as
they
terme
them
)
ought
not
to
deale
in
matters
Ecclesiasticall
,
but
onely
in
matters
pollitique
.
But
this
example
,
and
many
other
examples
of
Dauid
,
Salomon
,
of
Iosophat
,
of
Iosias
,
and
likewise
many
sayinges
of
holy
scripture
doe
testifie
,
that
princes
ought
specially
to
haue
a
care
of
matters
Ecclesiasticall
.
It
is
not
required
at
their
handes
to
preache
,
but
it
is
required
at
their
handes
to
appoynt
preachers
,
and
to
sée
that
the
woorde
of
God
be
preached
sincerely
.
For
it
is
not
ynough
for
Princes
,
that
they
themselues
are
honest
,
godly
,
and
vertuous
,
but
they
ought
to
labour
,
and
to
séeke
by
all
meanes
,
that
their
subiectes
may
also
be
honest
,
godly
,
and
vertuous
.
For
as
the
good
man
of
the
house
,
hath
not
done
his
duetie
,
if
he
onely
here
sermons
,
and
leade
a
godly
lyfe
,
but
must
also
séeke
to
traine
vp
his
familye
in
true
godlinesse
and
vertue
:
euen
so
kings
and
princes
,
haue
not
sufficiently
discharged
their
duetie
,
in
directing
their
owne
footesteps
aright
,
vnlesse
they
haue
a
farther
regard
to
the
pathes
of
their
subiects
.
But
nowe
let
vs
sée
by
the
Text
,
what
things
are
here
to
be
noted
.
1
First
,
the
king
with
his
Citizens
are
clothed
in
sackcloth
,
&
sit
in
the
dust
while
they
go
about
to
repent
them
of
their
sinnes
.
But
what
:
are
those
workes
a
satisfaction
for
sinne
?
are
sackcloth
and
ashes
of
such
force
before
God
,
that
he
respecteth
them
,
and
for
them
turneth
from
hys
wrath
and
punishment
?
Nothing
lesse
truely
.
For
otherwise
,
it
were
but
vaine
that
God
had
promised
his
sonne
from
the
beginning
of
the
worlde
,
to
be
the
satisfaction
for
sinne
,
and
at
the
fulnesse
of
tyme
to
haue
sent
him
to
suffer
death
for
sinne
.
For
he
might
then
haue
shewed
vs
sackcloth
and
ashes
,
by
the
which
,
our
sinnes
might
haue
béene
done
awaye
.
But
the
matter
is
farre
otherwise
.
For
the
sinnes
of
the
Niniuetes
,
and
our
sinnes
are
farre
greater
than
that
,
they
should
be
forgiuen
of
God
by
putting
on
of
sackcloth
,
or
by
sitting
in
the
dust
.
It
was
necessarie
to
the
satisfying
for
sinne
,
that
the
sonne
of
God
should
not
put
on
sackcloth
,
but
that
hée
should
suffer
death
:
that
he
should
not
sit
in
the
dust
,
but
that
he
should
hange
on
the
Crosse
.
What
is
ment
then
by
the
sackcloth
and
dust
,
which
the
Niniuetes
vsed
?
They
are
not
thinges
able
to
pacifie
the
wrath
of
God
,
but
they
are
true
signes
of
confession
of
sinnes
,
and
argumentes
of
contricion
,
which
is
had
for
sinne
.
In
the
King
,
the
throne
was
a
signe
of
maiestie
.
In
the
Citizens
,
the
hie
and
precious
seats
in
the
temple
,
were
signes
of
dignitie
.
But
nowe
the
king
placeth
not
himselfe
publiquely
,
in
his
kingly
throne
,
but
sitteth
with
his
Citizens
in
the
dust
of
the
earth
,
or
in
base
and
vncomely
seates
,
to
the
ende
they
might
openly
declare
themselues
,
for
their
sinnes
to
be
vnworthy
before
God
of
their
maiestie
and
dignitie
,
and
to
haue
deserued
death
and
destruction
.
The
King
and
his
Citizens
had
their
sumptuous
,
and
precious
apparell
on
festiuall
dayes
,
at
mariages
,
and
at
other
solemne
méetinges
,
with
the
which
,
they
did
bewtifie
themselues
,
and
excell
other
men
.
But
nowe
they
put
on
vile
and
base
apparell
,
to
the
ende
there
might
séeme
to
be
no
difference
betwéene
the
king
,
and
his
magistrates
,
and
other
common
people
:
and
also
to
declare
that
they
thought
themselues
vnworthie
of
their
bodily
apparell
,
by
reason
of
their
sinnne
.
Therefore
sackcloth
and
ashes
,
are
not
satisfactions
for
sinne
,
but
they
are
onely
argumentes
of
the
acknowledging
and
confession
of
sinnes
before
God.
Luke
.
17.
The
sinfull
woman
(
wherof
Luke
speaketh
)
when
she
came
and
besought
Iesus
to
haue
hir
sinnes
forgiuen
hir
,
shée
wept
:
yet
notwithstanding
,
by
this
wéeping
she
did
not
put
away
hir
sinne
.
Genesis
.
27.
Esau
also
wept
,
when
Iacob
had
preuented
him
of
his
blessing
:
yet
notwithstanding
,
he
did
not
therby
put
away
his
sinne
.
Math.
25.
And
Christ
sayth
:
In
the
vtward
partes
there
shall
be
wéeping
and
gnashing
of
téeth
,
and
yet
neuerthelesse
there
shall
be
no
satisfaction
there
.
2
Secondly
,
the
king
commaundeth
a
generall
fast
,
saying
:
neyther
man
nor
beast
,
shall
taste
ought
at
all
,
neyther
shall
they
féede
or
drinke
water
.
But
he
commaundeth
not
a
fast
,
as
though
thereby
sinne
should
be
forgiuen
,
and
the
wrath
of
God
pacified
,
as
the
hypocrytes
imagine
of
fasting
,
but
he
commaunded
it
:
first
,
to
the
ende
the
fleshe
might
be
brideled
by
sobrietie
,
then
to
the
ende
common
banqueting
might
be
omitted
,
whereby
they
myght
more
conueniently
come
togither
to
publique
preaching
and
prayer
.
Wherevpon
also
it
is
added
in
the
commaundement
:
let
euery
man
cry
mightily
vnto
God
.
These
are
the
publique
prayers
,
or
suffrages
,
which
in
solemne
wise
were
obserued
and
vsed
of
our
elders
not
one
houre
,
but
the
whole
day
.
It
were
necessary
therefore
that
men
should
abstaine
from
meate
all
the
daye
long
,
to
the
ende
they
might
bée
readie
in
the
Church
.
2.
Para.
20.
So
Iosaphat
proclaymed
a
fasting
,
not
to
satisfie
thereby
for
sinne
,
but
for
publique
prayers
sake
,
which
were
appoynted
to
call
vpon
God
in
extréeme
perill
.
So
in
many
other
places
of
the
scripture
,
fasting
and
prayer
are
ioyned
togither
,
to
the
ende
wée
might
knowe
that
fastings
were
appoynted
as
a
preparatiue
vnto
prayer
.
3
But
what
meaneth
the
commaundement
giuen
,
for
oxen
,
and
shéepe
,
The
fast
of
beastes
.
and
other
beastes
to
fast
?
Hath
God
respect
vnto
the
fasting
of
beastes
?
There
is
nothing
lesse
ment
truely
,
but
they
are
commaunded
to
fast
in
that
sense
and
meaning
,
that
beastes
were
commaunded
in
the
lawe
to
haue
rest
on
the
Sabboth
day
.
Exod.
20.
Thou
shalt
doe
no
worke
(
sayth
the
Lorde
)
on
the
Sabboth
day
,
neyther
thou
,
nor
thy
cattel
,
nor
the
straunger
that
is
within
thy
gates
.
For
rest
is
required
of
cattell
,
on
the
Sabboth
day
,
that
by
that
occasion
men
might
leaue
off
their
rusticall
labors
,
and
come
togither
about
sacred
businesse
.
So
also
,
fasting
is
commaunded
to
oxen
and
shéepe
,
least
men
being
occupied
in
féeding
their
cattell
,
should
neglect
and
pretermit
the
publique
prayers
,
and
sermons
,
which
were
then
in
Niniue
,
for
the
auoyding
of
the
daunger
which
was
at
hande
.
For
it
was
very
néedefull
for
the
Niniuets
to
be
occupied
in
their
publique
temples
,
wyth
prayers
,
with
sermons
,
with
sacrifices
,
and
suche
lyke
seruices
of
God
.
Suche
rite
and
custome
the
primitiue
Churche
also
imitated
,
after
the
Gospell
was
reuealed
,
and
it
is
lawefull
as
yet
in
extréeme
perilles
to
imitate
the
same
,
so
that
it
be
not
done
hypocritically
,
papistically
,
and
monastically
,
but
godly
,
vertuously
,
and
christianlye
.
The
Papistes
,
and
Monkes
vse
these
workes
to
the
ende
they
might
thereby
merite
remission
of
their
sinnes
.
This
is
a
detestable
opinion
,
and
farre
from
true
repentaunce
.
But
we
must
vse
these
rightes
and
customes
,
to
the
ende
we
maye
declare
our selues
to
be
sinners
,
and
to
haue
deserued
the
wrath
of
God
,
and
that
we
call
now
vpon
the
Lord
for
remission
of
our
sinnes
.
4
This
is
also
contayned
in
the
Kinges
commaundement
.
Let
euerye
man
turne
from
his
euill
way
,
and
from
the
wickednesse
which
he
hath
in
hande
.
This
is
a
sermon
of
true
repentance
,
and
of
the
true
fruites
of
repentance
.
For
whereas
before
mention
is
made
of
sackecloth
,
fasting
,
and
ashes
,
true
repentaunce
is
not
as
yet
declared
,
but
only
a
signe
of
humilitie
or
confession
of
sinne
.
But
nowe
true
repentance
is
taught
,
for
it
consisteth
in
the
conuersion
from
our
euill
way
,
and
from
the
wickednesse
which
we
haue
in
hande
.
But
to
be
conuerted
from
iniquitie
,
is
first
to
be
conuerted
from
incredulitie
,
and
from
Idolatrie
to
the
true
fayth
in
Christ
the
sonne
of
God
.
Furthermore
,
to
be
conuerted
from
iniquitie
is
to
be
turned
from
externall
vices
,
to
vertue
,
as
from
drunkennesse
to
sobrietie
,
from
deceyte
to
true
dealinge
,
from
enuie
to
the
loue
of
our
neighbor
,
from
whoredome
to
chastity
:
&
to
be
short
,
from
all
kinde
of
wickednesse
,
to
all
maner
of
vertue
.
This
is
the
meaning
of
the
kinges
commaundement
when
hée
willed
euery
man
to
turne
from
his
wicked
waye
.
And
this
is
true
repentaunce
,
which
is
alwayes
required
of
vs
.
5
Furthermore
,
in
the
commaundement
,
or
proclamation
of
the
king
,
this
is
also
added
.
Who
can
tell
,
whether
God
will
turne
,
and
repent
,
and
cease
from
hys
fierce
wrath
that
we
perishe
not
.
What
shall
we
saye
to
this
?
Doth
the
king
doubt
of
the
mercie
of
God
,
and
of
the
remission
of
sinnes
?
Are
we
not
commaunded
certainly
to
beléeue
,
and
without
doubting
to
be
perswaded
,
that
God
for
Christes
sake
doth
forgiue
vs
our
sinnes
?
and
to
the
ende
we
should
firmely
beléeue
it
in
déede
:
sacraments
are
ordeyned
,
as
baptisme
,
and
the
supper
of
the
Lorde
.
Let
vs
therefore
here
note
,
that
the
king
speaketh
not
simplye
of
the
remission
of
sinnes
,
when
he
sayth
,
Who
can
tell
whether
God
will
turne
,
and
repent
,
and
cease
from
his
fierce
wrath
,
and
so
forth
,
but
includeth
the
remission
of
punishment
,
which
IONAS
prophecied
should
come
.
For
in
the
remission
of
sinne
,
there
is
commonly
a
double
remission
,
as
the
remission
of
fault
,
and
the
remission
of
punishment
.
By
the
Gospel
of
Christ
the
remission
of
fault
is
most
certain
,
and
the
remission
of
punishment
also
.
For
Christ
was
promised
vnto
the
elders
,
&
offered
vnto
vs
,
to
take
away
our
sinne
,
&
to
deliuer
vs
from
the
eternall
torment
of
hell
fire
.
Wherfore
we
must
neuer
doubt
of
this
remission
,
and
if
any
doe
doubt
,
hée
reproueth
Christ
and
his
Gospell
of
a
lye
.
But
beside
the
fault
and
eternal
punishment
,
the
lawe
of
God
threateneth
to
sinners
,
temporall
and
externe
punishment
also
.
As
in
this
place
,
the
Niniuets
had
deserued
for
their
sinnes
eternall
punishment
,
but
the
Prophete
threatneth
vnto
them
also
,
externall
and
worldlye
punishment
which
should
happen
vnto
them
,
and
to
their
Citie
within
fortie
dayes
after
.
Neyther
doth
he
adde
the
promise
of
the
remission
of
this
externall
punishment
,
if
so
be
they
should
be
conuerted
.
Wherefore
,
the
king
although
he
could
certainly
determine
and
appoint
,
that
if
they
did
certainly
repent
,
their
sinnes
should
be
remitted
,
and
they
deliuered
from
eternall
punishment
:
yet
notwithstanding
,
he
coulde
not
certainlye
affirme
,
or
saye
,
whether
God
woulde
forgiue
for
their
repentaunce
and
conuersion
,
the
externall
and
worldly
punishment
.
He
commaundeth
the
people
therefore
to
hope
well
,
and
to
repent
them
trulye
,
bicause
he
being
sure
that
their
sinne
should
be
forgiuen
,
and
they
deliuered
from
hell
,
thought
also
that
it
might
come
to
passe
,
that
by
the
méere
,
frée
,
and
vnpromised
mercy
of
God
,
they
might
be
deliuered
from
the
ouerthrow
and
destruction
of
the
Citie
.
So
Dauid
knewe
that
God
had
forgiuen
him
his
sinne
,
and
deliuered
him
from
hell
,
but
he
knewe
not
whether
he
shoulde
returne
to
his
kingdome
.
Therefore
he
sayth
:
If
I
shall
finde
fauour
in
the
sight
of
the
Lorde
,
he
will
bring
me
againe
,
and
shewe
me
both
it
and
the
tabernacle
therof
.
But
and
if
the
Lord
saye
thus
:
2.
King.
15.
I
haue
no
lust
vnto
thée
,
beholde
here
I
am
,
let
him
do
with
me
what
séemeth
him
good
in
his
eyes
.
Daniel
.
3.
So
the
thrée
yong
men
in
the
fierie
Ouen
,
knewe
not
that
they
should
be
deliuered
from
the
fire
,
although
they
did
not
doubt
of
the
grace
of
God
in
forgiuing
their
sinne
,
and
in
deliuering
them
from
hell
.
Therfore
they
say
,
our
God
whom
we
serue
,
is
able
to
kéepe
vs
from
the
hote
burning
Ouen
(
O
king
)
and
can
right
well
deliuer
vs
out
of
thy
handes
.
And
though
he
will
not
,
yet
shalt
thou
knowe
,
that
we
will
not
serue
thy
Gods
,
and
so
forth
.
¶
And
when
God
sawe
their
workes
,
The
text
.
howe
they
turned
from
their
wicked
wayes
,
he
repented
on
the
euill
,
which
he
sayde
he
would
doe
vnto
them
,
and
did
it
not
.
This
place
the
hypocrites
doe
abuse
,
to
defende
the
merites
of
humane
righteousnesse
.
And
doe
affirme
that
the
wrath
of
God
maye
be
pacified
,
and
that
sinnes
might
be
forgiuen
for
such
workes
as
are
before
mencioned
,
as
by
fasting
,
putting
on
of
sackecloth
,
and
sitting
in
dust
.
But
they
greatly
erre
,
and
are
deceyued
.
For
first
of
all
,
the
whole
ende
and
scope
of
the
Gospell
of
Christ
is
to
teach
only
that
our
sinnes
are
forgiuen
,
and
that
the
wrath
of
God
is
pacified
for
Christes
sake
,
and
by
his
death
and
passion
,
the
which
must
bée
acknowledged
and
comprehended
by
faith
.
The
pacifying
therefore
of
the
wrath
of
God
,
and
the
satisfaction
for
sinne
before
GOD
,
must
not
be
attributed
to
anye
of
mans
merites
or
deserts
,
but
to
the
mercie
of
God
in
Iesus
Christ
.
Furthermore
,
we
haue
shewed
before
,
that
fasting
,
and
sackcloth
of
themselues
,
are
works
indifferent
and
not
acceptable
vnto
God
,
if
so
be
they
be
done
of
wicked
men
,
and
of
such
as
are
not
reconciled
vnto
God
.
Wherevpon
it
is
written
in
the
prophecie
of
Esay
Wherfore
fast
we
(
say
they
)
and
thou
séest
it
not
?
Esay
.
58.
Beholde
when
ye
fast
,
your
lust
remayneth
still
.
What
meaneth
then
the
text
when
it
sayth
:
God
sawe
their
workes
?
Thys
scripture
is
not
to
be
vnderstoode
of
works
which
are
done
without
repentaunce
,
but
of
the
workes
of
true
repentaunce
:
whervpon
it
followeth
in
this
place
,
howe
euery
man
turned
from
his
wicked
way
.
This
is
the
preaching
and
shewing
forth
of
true
repentaunce
.
For
God
in
asswaging
his
wrath
,
and
in
forgiuing
sinnes
,
hath
first
of
al
respect
vnto
his
only
begotten
sonne
,
which
hath
satisfied
for
sinne
,
then
he
hath
respect
vnto
them
in
whome
he
hath
found
his
sonne
by
faith
.
When
as
therfore
they
which
beléeue
in
Christ
,
testifie
the
acknowledging
of
their
sinnes
,
by
fasting
and
sackcloth
,
and
declare
their
fayth
also
by
the
amendement
of
their
lyues
,
and
by
imbracing
of
vertue
,
then
is
God
sayde
to
haue
respect
vnto
their
workes
,
not
that
workes
of
themselues
are
so
meritorious
,
that
for
them
God
will
turne
awaye
his
wrath
,
but
bicause
works
are
arguments
and
certaine
signes
of
the
fayth
which
we
haue
in
Christ
Iesus
,
whome
God
onely
regardeth
,
and
for
whose
merites
alone
he
is
pacified
and
forgiueth
sinnes
.
This
now
must
be
applied
to
the
Niniuets
.
For
the
Niniuets
were
sinners
,
&
for
their
sinnes
they
deserued
to
haue
their
Citie
destroyed
.
But
at
the
preaching
of
IONAS
they
are
terrified
,
and
made
beleue
,
as
is
aforesayd
.
But
what
did
they
beléeue
?
1
First
,
they
beleued
that
God
was
angerie
wyth
them
for
their
sinnes
,
and
that
the
worde
which
was
preached
vnto
them
as
concerning
the
destruction
of
the
Citie
,
was
true
,
&
diuine
.
2
Then
they
beleued
that
God
was
mercifull
for
the
promised
séede
of
Abraham
:
by
the
which
fayth
they
fasted
,
and
put
on
sackcloth
,
to
declare
the
true
acknowledging
of
their
sinnes
.
3
Last
of
all
,
they
turned
euerie
one
from
their
wicked
wayes
to
godlynesse
and
vertue
,
to
testifie
their
fayth
and
obedience
towardes
the
séede
of
Abraham
.
God
therefore
respecteth
their
works
,
not
for
their
merits
,
but
for
the
séede
of
Abraham
which
was
:
Christ
,
whome
they
acknowledged
by
faith
to
be
their
only
Sauiour
&
redéemer
.
And
in
this
place
we
haue
an
excellent
example
,
of
howe
great
efficacie
and
profite
,
true
repentance
is
.
Many
men
thinke
and
déeme
,
that
all
thinges
are
done
and
come
to
passe
by
fatall
destinie
,
that
is
,
by
a
certaine
necessitie
,
and
immutable
order
of
thinges
.
And
therefore
they
count
it
vaine
,
to
séeke
meanes
to
auoide
daungers
to
come
,
and
to
call
vppon
God
to
tourne
away
such
daungers
as
are
at
hande
.
And
truely
it
is
most
certaine
that
God
is
immutable
,
Iames.
1.
and
without
all
shadowe
of
chaunge
:
I
am
God
(
sayth
he
)
and
am
not
chaunged
.
Psal.
102.
And
the
Prophet
Dauid
sayth
.
They
shall
perishe
,
but
thou
shalt
endure
.
But
as
touching
perils
and
daungers
at
hand
,
God
doth
so
determine
them
to
come
to
passe
,
that
if
men
doe
repent
,
he
receyueth
them
into
his
fauour
,
and
forgiueth
the
punishment
to
come
,
and
if
not
the
temporall
,
yet
at
least
the
punishment
which
is
eternall
.
As
the
Lorde
hymselfe
testifieth
by
the
mouth
of
the
Prophet
Hieremie
saying
.
If
that
people
repent
them
of
their
wickednesse
,
I
also
will
repent
me
of
the
plague
which
I
haue
spoken
.
Cap.
18.
Thys
truely
was
spoken
euen
at
the
first
,
of
the
destruction
of
Hierusalem
to
come
,
of
the
which
Esayas
also
prophecied
long
before
.
By
the
which
saying
is
signified
that
notwithstanding
the
purpose
of
God
in
hys
threatninges
,
if
men
doe
repent
them
of
their
sinne
,
the
Lorde
also
will
turne
from
his
wrath
&
forgiue
.
The
which
thing
the
example
of
the
Niniuets
well
prooueth
:
By
whose
example
also
Hierusalem
had
remayned
safe
,
if
so
be
the
Citizens
of
Hierusalem
,
had
so
repented
at
the
preaching
of
Hieremy
,
as
the
Niniuets
did
at
the
preaching
of
IONAS
.
The
like
had
happened
to
the
Iewes
,
if
they
had
afterwarde
repented
,
at
the
preaching
of
Christ
and
his
Apostles
,
as
Christ
himselfe
declareth
saying
.
Hierusalem
,
Hierusalem
,
how
often
would
I
haue
gathered
thée
,
Math.
23.
euen
as
the
Hen
gathereth
hir
Chickings
vnder
hir
winges
,
and
ye
woulde
not
.
And
againe
:
There
shall
no
signe
be
giuen
vnto
them
,
Math.
12.
but
the
signe
of
IONAS
in
the
Whales
belly
.
God
truely
,
is
so
delighted
in
repentaunce
,
that
if
the
wicked
doe
but
repent
him
externally
,
although
he
forgiue
not
his
sinne
,
&
remit
not
his
eternall
punishment
:
yet
notwithstanding
,
he
wil
forgiue
some
part
,
of
his
externe
and
temporall
punishement
in
this
worlde
:
as
testifieth
the
example
of
Achab
,
the
wickednesse
of
whose
heart
,
although
it
remayned
still
:
yet
neuerthelesse
,
when
he
humbled
himselfe
at
the
preaching
of
Elias
,
and
repented
externally
,
God
was
so
delighted
therwith
that
the
punishment
was
deferred
to
the
posteritie
of
Achab.
Wherfore
if
any
man
desire
to
haue
not
onely
the
temporal
punishment
in
this
worlde
for
sinne
,
but
also
the
euerlasting
punishmente
in
the
worlde
to
come
,
remitted
.
Let
him
repent
truely
,
that
is
,
let
hym
acknowledge
hys
sinne
,
let
him
beleue
in
Christ
,
and
let
him
shewe
true
obedience
towardes
God
.
So
God
graunted
a
hundred
&
twentie
yeres
space
of
repentaunce
before
the
floud
.
So
that
if
they
had
repented
at
the
preaching
of
Noe
,
they
had
not
onely
escaped
the
punishment
of
the
flood
,
but
also
the
punishment
of
Hell
fyre
.
So
God
gaue
foure
hundred
yeres
space
of
repentaunce
to
the
Gentiles
,
the
Cananites
,
so
to
Pharao
,
so
also
in
these
dayes
to
vs
,
in
the
which
,
the
Turke
threateneth
to
vs
Christians
destruction
:
I
say
he
hath
giuen
vs
space
of
repentaunce
,
to
the
which
,
he
calleth
vs
by
the
preaching
of
his
holy
Gospell
.
If
therefore
we
repent
vs
truly
,
that
is
,
if
we
faithfully
and
vnfeynedlye
imbrace
the
Gospell
,
and
amend
our
liues
publikelye
and
priuately
,
generally
and
perticularly
,
from
the
hyest
to
the
lowest
,
then
we
shall
escape
the
punishment
and
tyrannie
of
the
Turke
,
Pope
,
and
all
the
enimies
of
God
.
But
for
so
much
as
the
contempt
of
the
Gospell
is
great
,
and
the
wickednesse
of
lyfe
also
verye
much
,
as
in
drunkennesse
,
deceyte
,
whoredome
,
swearing
,
and
in
manye
other
vices
,
it
is
to
be
feared
that
we
shall
not
escape
vnpunished
.
Wherfore
,
let
vs
all
generally
with
one
consent
pray
vnto
God
,
that
he
wil
vouchsafe
so
to
kindle
our
hartes
with
his
holye
spirite
,
that
we
maye
amende
our
liues
,
and
so
be
deliuered
from
all
those
plagues
which
are
at
hande
.
The
fourth
Chapter
.
The
text
.
THerefore
IONAS
was
sore
discontent
,
and
angry
.
And
he
prayed
vnto
the
Lorde
,
and
sayd
:
O
Lord
,
was
not
this
my
saying
(
I
pray
thee
)
when
I
was
yet
in
my
countrie
?
Therefore
I
hasted
rather
to
flie
vnto
Tharsis
.
For
I
knowe
well
ynough
that
thou
art
a
mercifull
God
,
full
of
compassion
,
long
suffering
,
and
of
great
kindnesse
,
and
repentest
when
thou
shouldest
take
punishment
.
And
nowe
,
O
Lorde
I
beseeche
thee
,
take
my
life
from
me
,
for
I
had
rather
die
than
liue
.
Then
sayde
the
Lorde
:
art
thou
so
angrye
?
And
IONAS
gat
him
out
of
the
City
,
and
sate
downe
on
the
east
side
therof
:
and
there
made
him
a
booth
,
and
sate
vnder
it
,
in
the
shadowe
,
till
he
might
see
what
should
chaunce
vnto
the
city
.
HItherto
we
haue
spoken
of
the
repentance
of
the
Niniuets
:
and
nowe
wée
must
say
somwhat
of
the
indignation
and
displeasure
which
IONAS
tooke
at
the
repentance
and
conseruation
of
the
Niniuets
.
For
after
that
IONAS
sawe
that
the
Niniuets
at
his
preaching
,
were
conuerted
vnto
the
Lorde
,
and
had
obteyned
not
only
remission
of
their
sinnes
,
but
also
the
safegarde
of
the
Citie
,
he
should
greatly
haue
reioyced
,
Math.
18.
euen
as
the
Aungels
reioyce
more
,
ouer
one
sinner
that
repenteth
,
than
ouer
ninetie
and
nine
that
are
righteous
:
but
he
is
so
farre
from
reioycing
,
that
he
rather
taketh
indignation
and
displeasure
with
him selfe
,
and
inueyeth
with
his
complaint
agaynst
the
Lorde
our
God
,
for
sparing
them
.
For
he
sayth
,
O
Lorde
was
not
this
my
saying
I
praye
thée
when
I
was
yet
in
my
countrie
?
By
the
which
expostulation
and
complaint
,
he
casteth
God
in
the
téeth
with
his
excéeding
mercie
,
and
long
sufferance
,
and
accuseth
him
of
iniustice
,
and
vnrighteousnesse
.
And
also
he
sorroweth
so
much
for
the
repentaunce
and
preseruation
of
the
Niniuets
,
that
he
wisheth
death
vnto
himselfe
.
Although
many
men
were
woont
to
excuse
the
faultes
of
holy
men
,
and
to
interprete
them
to
the
best
:
yet
notwithstanding
,
bicause
this
déede
and
this
indignation
of
IONAS
is
reprehended
of
God
himselfe
(
as
hereafter
shall
appeare
)
therfore
it
is
not
lawfull
for
vs
,
vainelye
to
excuse
this
sinne
of
the
Prophete
.
1.
Peter
.
4.
Charitie
truly
bindeth
vs
to
couer
the
sinnes
of
our
neyghbours
so
much
as
we
may
.
But
yet
we
may
not
make
righteousnesse
of
sinne
,
neyther
must
we
say
that
sinne
is
equitie
,
and
equitie
,
sinne
.
IONAS
therefore
in
this
,
sinneth
once
againe
,
bicause
he
is
offended
at
the
repentance
and
preseruation
of
the
Niniuets
.
He
séemeth
trulye
to
himselfe
to
haue
iust
cause
of
indignation
.
For
first
of
all
,
when
God
spared
the
Niniuets
:
IONAS
thought
that
the
worde
of
God
which
he
preached
,
was
in
daunger
of
discredit
.
For
he
had
sayd
it
would
come
to
passe
within
fortie
dayes
that
Niniue
shoulde
bée
ouerthrowne
.
The
which
thing
,
when
it
came
not
to
passe
according
to
his
prophecie
,
who
would
afterward
beléeue
the
worde
of
the
Lorde
?
who
would
beléeue
the
promises
of
God
,
if
God
fulfill
not
the
threatnings
of
his
worde
?
who
woulde
not
condemne
the
Prophetes
of
vanitie
and
leasing
?
IONAS
therefore
thought
that
it
woulde
be
to
the
glorie
of
Gods
name
to
haue
the
Citie
of
Niniue
destroyed
.
The
which
,
when
it
came
not
to
passe
,
he
thought
that
the
glorye
of
Gods
name
was
in
hazarde
and
perill
.
Furthermore
,
when
he
saw
the
Niniuets
which
were
Ethnickes
and
vncircumcised
,
to
obtayne
remission
of
sinnes
,
and
to
be
receyued
into
gods
fauour
,
he
thought
that
the
lawe
of
Moses
,
and
Circumcision
,
was
in
great
perill
,
bicause
the
other
Ethnicks
when
they
should
heare
that
god
without
respect
of
persons
,
receiueth
those
that
truly
repent
(
although
they
were
vncircumcised
)
woulde
saye
by
and
by
,
what
auayleth
Circumcision
?
what
profite
shall
the
law
of
Moses
bring
vnto
vs
,
when
these
being
Ethnickes
,
are
receyued
without
Circumcision
,
and
the
lawe
of
Moses
into
Gods
fauour
?
IONAS
iudged
these
things
to
be
most
vniust
.
Fearing
therefore
least
by
the
sufferaunce
of
God
,
the
truth
of
his
worde
,
the
glorie
of
Circumcision
,
and
the
lawe
of
Moses
,
shoulde
be
in
daunger
of
discredit
,
he
taketh
such
indignation
at
the
matter
,
that
he
wisheth
death
vnto
himselfe
.
But
IONAS
(
I
saye
)
greatly
erred
.
For
as
touching
the
preseruation
of
the
truth
of
Gods
worde
,
God
in
sparing
the
Niniuets
,
truly
fulfilled
the
truth
of
his
worde
.
For
although
it
were
sayd
:
There
are
yet
fortie
dayes
,
and
then
shall
Niniue
be
ouerthrowne
:
yet
notwithstanding
(
as
it
is
sayde
before
)
this
is
so
to
be
vnderstoode
,
that
Niniue
shall
be
ouerthrowne
,
if
the
Citizens
of
the
same
did
not
repent
.
But
and
if
they
repent
,
then
shall
the
Citie
abide
in
safetie
.
For
,
that
this
is
the
meaning
of
Gods
threatnings
,
those
wordes
and
Epithytes
,
which
IONAS
himselfe
in
this
place
rehearseth
,
declare
.
For
if
God
be
gentle
,
mercifull
,
and
long
suffering
,
he
will
willinglye
,
no
doubt
,
forgiue
the
sinnes
of
those
that
turn
vnto
him
,
as
appeareth
by
the
mouth
of
Ezechiell
,
I
will
not
the
death
of
a
sinner
,
but
rather
that
hée
turne
from
his
wickednesse
,
and
liue
.
Wherefore
IONAS
feared
in
vaine
,
that
God
in
sparing
the
Niniuets
,
shoulde
lose
the
credit
and
authoritie
of
his
worde
.
And
as
touching
the
Circumcision
,
and
lawe
of
Moses
,
which
séeme
to
be
aduentured
,
bicause
God
receiued
the
Niniuets
into
his
fauour
without
those
:
IONAS
declareth
agayne
his
ignorance
.
For
Circumcision
,
and
the
lawe
of
Moses
(
so
farre
as
it
conteyneth
the
ceremoniall
and
iudiciall
rightes
)
pertayne
not
to
the
Gentiles
,
but
onely
to
the
externe
posteritie
of
Abraham
.
And
God
is
not
onely
the
God
of
the
Iewes
,
but
also
the
God
of
the
Gentiles
.
For
although
the
Iewes
only
,
had
a
promise
that
Christ
shoulde
spring
out
of
their
nation
:
yet
notwithstanding
the
promise
was
not
so
made
vnto
them
,
that
they
alone
shoulde
obteyne
saluation
by
Christ
,
but
as
Saint
Peter
sayeth
:
amonge
all
people
whoso
calleth
vpon
the
name
of
the
Lord
,
is
acceptable
vnto
him
.
And
againe
:
Euery
one
which
calleth
vppon
the
name
of
the
Lorde
shall
be
saued
.
Wherefore
,
IONAS
once
againe
falleth
into
a
foule
errour
.
Here
therefore
beholde
and
sée
,
with
how
great
feare
of
God
euery
man
ought
to
walke
in
his
vocation
,
and
neuer
to
turne
awaye
his
eyes
from
Gods
holye
worde
.
This
IONAS
was
a
great
Prophet
,
which
by
inspiration
of
the
holye
ghost
prophecied
of
many
thinges
,
and
by
his
prophecie
restored
the
kingdome
of
Israell
,
with
whome
also
it
pleased
God
to
talk
.
And
yet
when
he
was
left
to
his
own
strength
,
and
turned
away
his
eyes
from
the
worde
of
the
Lord
,
he
greatly
erred
in
the
vnderstanding
of
the
law
and
the
gospell
.
He
vnderstandeth
not
the
true
sense
and
meaning
of
the
law
,
namely
,
that
the
lawe
bringeth
not
death
but
to
impenitent
persons
onely
.
He
vnderstandeth
not
the
condicion
of
Christ
,
namely
,
that
he
pertaineth
to
all
nations
,
which
by
fayth
in
him
,
repent
them
of
their
sinnes
.
Therfore
let
vs
not
be
prowde
of
our
gifts
,
but
let
vs
walke
in
the
feare
of
the
Lorde
,
and
persist
in
his
calling
,
let
vs
be
thankefull
to
God
for
his
benifits
,
least
by
our
ingratitude
he
take
them
from
vs
.
This
is
also
to
be
noted
,
that
we
must
not
trust
to
our
good
intentions
(
as
some
terme
them
)
but
wée
must
direct
all
our
doings
by
the
worde
of
God
.
IONAS
in
thys
his
indignation
and
displeasure
,
hath
(
as
séemeth
vnto
him
)
a
verye
good
intention
and
meaning
,
he
perswadeth
himselfe
to
haue
iust
causes
of
offence
,
but
when
they
are
examined
by
the
worde
of
God
,
they
shall
be
found
manifestlye
repugnaunt
agaynst
the
same
.
Wherevpon
it
is
sayde
in
Deuteronomie
,
that
no
man
shall
doe
that
which
séemeth
right
to
be
done
in
his
owne
eyes
.
let
vs
take
héede
therefore
,
in
all
our
actions
,
that
we
take
nothing
in
hande
,
contrarie
to
the
calling
of
the
worde
of
God.
But
the
titles
and
Epithytes
of
God
which
IONAS
here
rehearseth
,
are
not
to
be
pretermitted
.
For
although
he
reciteth
these
,
to
reason
and
argue
with
God
:
yet
notwithstanding
,
they
are
most
true
and
taken
out
of
the
bookes
of
Exodus
and
Numeri
,
which
are
set
forth
before
our
eyes
,
to
the
ende
we
maye
learne
to
know
what
affection
god
beareth
vnto
vs
,
and
what
opinion
we
ought
to
haue
of
him
.
Ioel.
2
:
1
A
mercifull
God.
This
title
,
God
attributeth
to
himselfe
in
all
places
of
the
scripture
,
to
the
ende
we
might
knowe
his
nature
,
that
although
he
be
sometimes
angry
,
yet
notwithstanding
he
is
not
angry
to
destroy
,
but
to
saue
all
those
that
hope
and
call
vppon
him
.
Esay
.
28.
He
is
angry
(
sayth
the
Prophet
Esay
)
to
the
ende
he
might
be
mercifull
,
he
maketh
deade
to
the
ende
he
might
reuiue
.
This
tytle
(
if
we
well
consider
of
the
same
)
confirmeth
our
fayth
in
all
aduersitie
.
And
fayth
is
the
obseruation
of
the
first
commaundement
.
Wherefore
,
this
title
being
well
knowne
,
maketh
vs
to
obey
the
first
and
speciall
commaundement
of
God.
2
Full
of
compassion
.
This
title
properly
pertayneth
to
naturall
beneuolence
,
such
as
we
sée
commonly
in
parentes
towardes
their
children
.
The
mother
so
loueth
hir
children
,
that
for
their
payne
she
sorroweth
euen
at
the
very
heart
,
and
desireth
(
if
it
might
be
possible
)
for
the
ease
of
hir
childe
,
to
féele
the
same
hir selfe
.
Such
,
and
farre
greater
,
is
the
mercy
of
god
towardes
his
afflicted
Church
.
He
is
not
simplye
sorye
for
it
,
but
hée
is
sorie
in
heart
and
minde
:
yea
(
if
I
may
so
speake
)
he
yerneth
in
the
bowels
of
his
mercye
.
This
tytle
of
God
being
well
knowne
,
worketh
in
our
hearts
by
the
holy
ghost
,
pacience
in
trouble
,
and
affliction
.
For
if
God
be
sorye
for
our
euill
and
harme
,
euen
as
the
mother
is
sorye
for
hir
childe
,
it
cannot
be
that
euils
(
whatsoeuer
they
be
)
shall
oppresse
vs
.
For
God
will
not
suffer
vs
to
perishe
in
them
,
but
will
make
a
way
euen
in
the
verie
midst
for
vs
to
escape
.
3
Long
suffering
.
Thys
title
teacheth
vs
the
feare
of
God
,
that
we
flatter
not
our selues
in
our
sinnes
.
For
God
wynketh
at
sinners
,
not
that
he
doth
alow
their
sinnes
,
but
bicause
he
looketh
for
repentaunce
.
Wherfore
if
they
repent
,
they
are
saued
.
If
they
be
impenitent
,
they
receyue
a
iust
reward
for
the
same
.
Knowest
thou
not
,
(
sayth
saint
Paule
)
that
the
long
sufferaunce
of
the
Lorde
leadeth
thée
to
repentaunce
.
This
place
also
teacheth
vs
pacience
in
aduersitie
.
For
whereas
it
doth
not
at
the
first
punish
those
which
doe
molest
or
trouble
vs
,
it
commeth
so
to
passe
,
bicause
he
is
long
suffering
,
the
which
vertue
we
ought
to
imitate
,
and
paciently
to
looke
for
helpe
at
hys
handes
.
4
Of
great
kindenesse
.
That
is
,
excéeding
benificiall
,
and
liberall
.
For
God
is
not
onely
mercifull
,
louing
,
and
kinde
in
heart
,
but
also
he
testifieth
the
same
,
by
many
benifites
bestowed
vpon
vs
.
And
he
bestoweth
in
déede
more
,
and
greater
benifits
vpon
vs
,
than
eyther
we
can
or
dare
aske
at
his
handes
.
Wherefore
let
vs
not
dispaire
in
aduersitie
.
¶
And
the
Lorde
God
prepared
a
wilde
Vine
:
The
Text.
which
sprang
vp
ouer
IONAS
,
that
he
might
haue
shadow
ouer
his
head
,
to
delyuer
him
out
of
his
paine
.
And
IONAS
was
exceding
glad
of
the
wilde
Vine
.
IONAS
being
gone
out
of
the
citie
,
after
his
sermon
,
waited
that
he
might
sée
wyth
his
eyes
,
what
happened
to
the
Citie
.
But
when
he
perceiued
in
déede
his
expectation
to
be
frustrate
,
and
that
it
came
farre
otherwise
to
passe
than
he
looked
for
,
and
that
all
thinges
prooued
contrarye
to
his
preaching
,
he
was
greatly
vexed
&
tormented
in
minde
,
as
we
haue
shewed
before
.
But
in
the
meane
season
,
whyle
IONAS
behelde
what
shoulde
happen
,
he
is
greatly
troubled
in
the
fielde
with
the
heat
of
the
Sunne
,
in
so
much
that
he
desireth
to
die
in
so
great
affliction
,
rather
than
to
lyue
any
longer
.
For
although
IONAS
had
made
him
a
Boothe
,
(
peraduenture
of
such
boughes
and
shrubs
as
came
next
to
hande
)
yet
notwithstanding
this
Boothe
,
could
not
so
shadow
him
from
the
beames
of
the
sunne
,
but
that
he
might
be
parched
with
the
same
.
Wherefore
,
the
Lorde
prepared
for
him
a
wylde
Vine
,
with
the
shadowe
wherof
,
IONAS
was
so
refreshed
,
that
he
greatly
reioyced
.
First
of
all
therfore
here
note
,
that
where
as
the
Boothe
,
which
IONAS
builte
,
holpe
him
nothing
at
al
,
neyther
defended
him
from
the
heate
of
the
Sunne
,
it
is
plainely
set
forth
vnto
vs
,
that
humane
studies
,
pollicies
and
deuises
,
doe
helpe
vs
nothing
at
all
in
our
great
temptations
and
afflictions
.
For
although
our
indeuors
(
if
so
be
they
be
godly
and
done
with
a
good
conscience
)
are
not
in
aduersitie
to
be
omitted
,
but
all
godlye
,
iuste
,
right
,
lawfull
,
and
honest
meanes
are
to
be
vsed
,
least
God
be
tempted
:
yet
notwithstanding
,
necessitie
constrayneth
vs
that
when
we
haue
done
all
that
euer
we
can
,
not
to
trust
vnto
the
same
,
but
onely
to
depend
vpon
the
Lorde
our
God
,
and
to
beséeche
him
that
he
will
vouchsafe
to
prosper
,
and
giue
good
successe
vnto
our
indeuor
.
We
ought
alwaies
to
haue
in
minde
Peters
fishing
,
Luke
.
5.
who
hauing
labored
all
the
night
in
vaine
to
take
fishe
,
and
letting
slip
againe
his
Nets
to
make
a
draught
at
the
commaundement
of
Christ
,
inclosed
a
great
multitude
of
fishes
.
Luke
.
8.
The
woman
likewise
which
was
diseased
with
an
issue
of
bloud
a
long
time
,
and
spent
all
hir
goodes
vpon
Phisitions
to
be
cured
,
and
could
not
:
yet
neuerthelesse
afterwarde
by
the
onely
worde
of
Christ
,
she
receyued
present
remedie
and
health
.
So
IONAS
also
was
nothing
holpen
by
his
Booth
,
which
he
made
himselfe
,
but
after
that
the
Lord
had
caused
a
wilde
Vine
to
growe
ouer
him
,
he
was
not
onely
defended
from
the
heate
of
the
Sunne
,
but
also
he
was
greatly
refreshed
,
and
filled
with
ioy
.
These
things
are
not
spoken
to
the
ende
we
shoulde
be
negligent
or
slothfull
in
our
vocation
,
and
carelesse
in
doing
our
duetie
:
(
For
we
ought
to
leaue
nothing
vnassayed
in
perils
and
daungers
,
which
maye
be
done
godly
,
honestly
,
and
lawfully
.
)
But
these
things
are
spoken
to
this
ende
,
that
when
by
our
industry
we
haue
prouided
all
thinges
necessarie
,
we
may
yet
know
that
the
help
of
God
is
most
necessarie
,
and
that
we
ought
to
call
for
the
same
by
prayer
.
According
to
the
saying
of
the
Prophete
Dauid
.
Psal.
127.
Except
the
Lord
kéepe
the
Citie
,
the
watch
man
waketh
but
in
vaine
.
Furthermore
,
where
as
God
in
so
great
trouble
of
heate
prepared
a
wylde
Vine
for
IONAS
,
by
the
shadow
whereof
he
was
recreated
,
we
learne
that
God
is
of
so
great
clemencie
and
louing
kindenesse
,
that
so
many
as
walke
in
hys
vocation
and
are
afflicted
in
the
same
,
shal
receyue
at
his
handes
a
meane
to
indure
the
same
,
according
to
the
Psalmist
,
The
Sunne
shal
not
burne
thée
by
day
,
Psal.
121.
neither
the
Moone
by
night
.
Also
it
is
sayde
,
Who
so
dwelleth
vnder
the
defence
of
the
most
highest
,
Psal.
91.
shall
abide
vnder
the
shadow
of
the
almightie
.
Further
it
is
sayd
,
A
thousand
shall
fall
beside
thée
,
&
ten
thousand
at
thy
right
hand
,
but
it
shall
not
come
nigh
thée
.
And
the
Prophet
Esay
sayth
,
if
thou
walke
thorow
fyre
,
Esay
.
43.
it
shall
not
burne
thée
.
So
,
the
children
of
Israell
went
out
of
Egypt
into
the
desert
,
for
although
there
was
not
corne
in
the
desert
:
yet
notwithstanding
God
brought
to
passe
that
they
might
beare
it
,
bicause
he
sent
them
Manna
,
and
gaue
them
water
out
of
the
rock
.
Hieremy
walked
in
the
calling
of
God
,
when
he
prophesied
of
the
destruction
of
Hierusalem
,
for
the
which
he
was
cast
not
onely
into
prison
,
but
also
into
the
mire
,
to
the
ende
he
might
séeme
to
perishe
with
hunger
.
But
God
made
him
able
to
beare
it
,
and
wrought
meanes
by
his
friendes
to
delyuer
him
,
and
to
set
him
at
libertie
.
The
Apostles
were
sent
out
to
preache
the
Gospell
throughout
the
whole
worlde
,
but
wythout
prouision
:
God
therefore
brought
to
passe
,
that
they
hauing
nothing
,
possessed
all
things
.
These
sayings
and
examples
of
Scripture
are
set
downe
vnto
vs
to
this
ende
,
that
although
we
must
suffer
great
perils
in
the
vocation
wherevnto
God
hath
called
vs
:
yet
notwithstanding
,
we
must
go
forward
voyde
of
feare
,
hauing
a
certaine
hope
,
that
he
will
delyuer
vs
in
the
same
.
¶
But
vpon
the
next
morow
,
The
Text.
against
the
spring
of
the
day
,
the
Lord
ordayned
a
worme
,
which
smote
the
wylde
Vine
,
so
that
it
withered
away
.
And
when
the
Sunne
was
vp
,
God
prepared
a
feruent
east
wind
:
and
the
Sunne
bet
ouer
the
heade
of
IONAS
,
that
he
faynted
againe
,
and
wished
vnto
his
soule
that
hee
might
dye
,
and
sayde
:
it
is
better
for
me
to
die
than
to
liue
.
IONAS
is
refreshed
and
recreated
with
the
shadowe
of
the
wylde
Vine
,
but
hys
ioye
lasteth
not
long
,
bicause
the
wylde
Vine
is
by
and
by
striken
with
a
worme
,
that
it
perisheth
:
and
IONAS
againe
is
so
greatly
afflicted
that
he
wysheth
death
vnto
himselfe
.
This
is
a
liuely
Image
and
spectacle
,
of
the
variety
,
alteration
,
and
chaunge
of
humane
thinges
in
thys
worlde
.
And
yet
notwithstanding
,
we
must
consider
that
this
alteration
was
not
rashely
brought
to
passe
,
but
by
the
iuste
and
wise
councell
of
God.
At
the
first
IONAS
reioyced
for
the
shadowe
of
the
Vine
,
nowe
he
sorroweth
for
the
destruction
of
the
same
.
Such
is
the
course
and
rase
of
mans
life
.
One
while
he
reioyceth
bicause
of
prosperitye
,
another
while
he
lamenteth
bicause
of
aduersity
.
And
yet
notwithstanding
these
things
come
not
to
passe
by
hap
or
by
chance
,
but
by
the
ordinaunce
of
God
.
For
in
that
the
wylde
Vine
perished
,
and
IONAS
thereby
brought
into
great
sorrowe
and
indignation
,
God
had
a
secret
meaning
.
For
he
ment
thereby
to
teache
IONAS
,
that
if
he
sorrowed
so
much
for
the
destruction
of
a
wylde
Vine
,
for
the
which
he
neuer
labored
:
how
much
more
shoulde
God
be
sory
for
the
destruction
of
so
great
a
Citie
as
Niniue
was
,
of
the
which
he
was
the
creator
and
gouernour
,
and
how
much
more
should
he
spare
so
great
a
multitude
.
Let
vs
learne
therfore
by
this
place
,
that
God
doth
neuer
cast
vs
into
any
sorrowe
or
affliction
,
but
that
he
meaneth
to
teache
vs
somewhat
,
as
to
prooue
our
faith
,
The
ende
of
affliction
to
stirre
vs
vp
to
repentance
,
or
else
to
set
forth
the
glorie
of
his
name
.
Furthermore
,
this
is
not
to
be
pretermitted
that
IONAS
so
often
wisheth
death
vnto
himselfe
,
when
as
he
greatly
feared
death
,
before
he
was
swallowed
vp
of
the
Whale
.
Here
againe
,
the
inconstancie
of
man
is
plainely
set
forth
vnto
vs
.
Oftentimes
I
wishe
for
death
(
sayth
the
Poet
)
and
oftentimes
I
refuse
it
agayne
.
So
Elias
,
3.
Kings
.
19.
one
whyle
fléeth
death
,
and
another
whyle
wisheth
for
the
same
.
This
inconstancie
of
mans
nature
is
diligently
to
bée
noted
euen
in
the
holyest
men
,
not
that
we
ought
to
alowe
or
excuse
the
same
,
but
bicause
it
is
our
dueties
to
correct
and
amende
the
like
in
our selues
.
We
can
not
put
from
vs
all
feare
of
death
,
neyther
can
we
let
or
cease
to
wyshe
for
death
in
great
aduersitie
.
But
we
must
specially
beware
least
wée
dispaire
in
the
feare
of
death
,
whereas
we
ought
to
haue
a
sure
trust
in
Christ
,
and
to
suffer
death
with
a
valyant
minde
.
Also
we
must
beware
,
least
in
wyshing
for
death
,
we
bring
death
to
oure selues
,
but
rather
we
must
persist
in
our
vocation
,
hauing
a
sure
hope
that
although
we
be
beset
with
daunger
,
on
euerie
side
,
God
will
make
away
in
the
midst
,
whereby
we
shall
escape
.
¶
And
God
sayde
vnto
IONAS
:
The
text
.
art
thou
so
angry
for
the
wilde
Vine
?
And
he
sayde
,
yea
verie
angry
am
I
,
euen
vnto
the
death
.
And
the
Lorde
sayde
thou
hast
compassion
vpon
a
wylde
Vine
,
whereon
thou
bestowedst
no
labor
,
nor
madest
it
growe
,
which
sprang
vp
in
one
night
,
&
perished
in
another
:
And
shoulde
not
I
then
haue
compassion
vpon
Niniue
that
great
Citie
,
wherein
there
are
about
an
hundred
&
twenty
thousande
persons
,
that
knowe
not
their
right
hande
from
their
left
,
besids
much
cattell
?
God
prepared
(
as
we
hearde
before
)
a
wylde
Vine
for
IONAS
,
that
vnder
the
shadowe
of
it
,
he
might
be
defended
from
the
heate
of
the
sunne
.
This
wylde
Vine
being
withered
,
IONAS
was
full
of
indignation
and
wrath
.
The
Lorde
therfore
reprehendeth
his
wrath
,
and
declareth
for
what
cause
he
brought
to
passe
that
the
wylde
Vine
should
spring
vp
in
one
night
and
vanish
away
agayne
in
another
.
For
before
,
when
IONAS
sawe
that
God
did
spare
the
Niniuets
,
he
tooke
it
grieuouslye
that
the
Lorde
shoulde
shew
such
clemencie
towardes
them
,
and
was
greatly
angry
.
Now
therfore
the
Lord
teacheth
IONAS
,
howe
vniust
,
vncharitable
,
and
cruell
his
anger
is
,
by
a
comparison
of
the
wilde
Vine
.
Thou
art
sorye
(
sayth
he
)
for
the
wilde
Vine
,
which
thou
hast
not
made
to
growe
,
and
shoulde
not
I
be
sorie
,
and
spare
so
great
a
Citie
which
first
of
all
by
my
benediction
is
come
to
so
great
maiestie
,
and
by
the
benifites
which
I
haue
bestowed
vppon
them
is
at
this
time
the
monarchie
of
the
whole
worlde
?
In
the
which
Citie
also
there
are
so
manye
thousands
of
infants
and
yong
children
,
which
as
yet
are
not
come
to
the
age
of
discretion
,
besides
thousandes
of
cattell
which
neuer
did
harme
.
We
haue
therefore
here
an
example
of
that
saying
,
which
is
in
S.
Paules
Epistle
to
the
Romanes
,
Rom.
1.
where
it
is
sayde
,
the
inuisible
things
of
God
,
are
knowne
by
visible
creatures
.
But
among
all
creatures
,
the
naturall
affections
of
men
are
spoken
of
.
For
we
speake
not
of
corrupt
or
vicious
affections
,
as
of
pride
,
of
enuie
,
of
couetousnesse
,
of
crueltie
,
of
desiring
other
mens
goods
,
or
such
like
,
which
are
sinnes
,
the
author
wherof
is
Sathan
,
and
not
god
.
But
we
speake
of
the
affections
of
men
,
which
God
by
nature
hath
ingraffed
in
vs
.
Of
the
which
affections
,
one
is
,
to
be
sorie
if
any
thing
profitable
prosper
not
,
but
perishe
:
as
in
this
place
,
IONAS
is
sory
that
the
Vine
,
(
a
thing
very
profitable
for
him
)
should
so
sodenly
perishe
.
For
although
this
affection
was
not
in
IONAS
without
sinne
:
yet
notwithstanding
,
the
affection
of
it selfe
was
not
sinne
.
So
the
disciple
of
Elizeus
was
sory
,
bicause
his
Axe
being
a
thing
profitable
to
cut
woode
,
4.
Kings
.
6.
fell
into
the
water
.
This
affection
is
naturall
,
not
sprong
vp
in
our
flesh
by
chaunce
,
but
by
the
wisedome
and
secret
councell
of
god
created
&
ingraffed
in
vs
.
What
then
doe
we
learne
by
this
?
Surely
by
this
sensible
affection
in
vs
we
learne
and
are
admonished
of
the
insensible
and
inuisible
affection
of
God
towarde
vs
.
For
if
we
greatly
sorowe
for
things
lost
and
destroyed
,
which
we
notwithstanding
neyther
created
nor
made
,
let
vs
vnderstande
and
knowe
that
the
Lorde
doth
much
more
sorrow
for
men
which
he
hath
created
,
and
for
whose
saluation
he
hath
sent
his
onely
begotten
sonne
into
the
worlde
to
suffer
death
.
Wherevpon
by
the
mouth
of
the
Prophete
,
he
sweareth
,
saying
,
I
liue
,
and
will
not
the
death
of
a
sinner
,
but
rather
that
he
turne
from
his
wickednesse
,
and
liue
.
So
in
the
nine
and
fortie
Chapter
of
Esay
,
he
teacheth
vs
to
knowe
the
affection
and
loue
which
he
beareth
towards
vs
by
the
affection
of
a
mother
towardes
hir
childe
,
Esay
.
49.
saying
:
Can
the
mother
forget
hir
childe
that
she
bare
,
and
not
pitie
the
sonne
of
hir
owne
fleshe
?
And
though
shée
doe
forget
,
yet
will
I
not
forget
thée
.
So
,
also
,
he
propoundeth
his
loue
before
vs
to
be
knowne
by
the
affection
of
a
father
towards
his
sonne
in
the
.xj.
Chapter
of
saint
Luke
,
saying
:
Which
of
you
being
a
father
,
Luke
.
11.
of
whom
if
the
sonne
shal
aske
bread
,
will
giue
him
a
stone
?
If
ye
then
being
euill
can
giue
good
thinges
vnto
your
children
,
how
much
more
shall
your
father
of
heauen
giue
the
holye
spirite
to
those
that
desire
it
of
him
.
So
lykewise
in
the
fiftene
of
Luke
,
Luke
.
15.
by
the
Parable
of
the
housholder
which
sorowed
for
the
losse
of
his
sheepe
,
and
by
the
Parable
of
the
lost
groate
,
is
set
forth
vnto
vs
the
excéeding
loue
of
God
towardes
lost
men
,
that
is
,
towardes
sinners
,
that
they
might
be
brought
to
repentance
and
saluation
.
Wherefore
our
affections
are
ordeined
of
God
to
be
domesticall
preachers
vnto
vs
,
and
to
teach
vs
how
God
is
affectioned
towardes
vs
,
and
to
make
vs
féele
the
affections
of
God
,
which
otherwise
are
insensible
,
and
inuisible
.
Furthermore
,
when
as
it
is
sayde
that
God
spared
,
and
had
compassion
vpon
the
Citie
of
Niniue
for
so
many
thousands
of
men
,
which
knewe
not
their
right
hande
from
their
left
,
there
are
diuers
expositions
.
Some
expounde
those
that
knewe
not
their
right
hande
from
their
left
,
to
be
infantes
and
children
:
Othersome
thereby
vnderstande
the
common
and
simple
sort
of
people
.
But
the
first
opinion
is
best
allowed
,
namelye
,
that
they
were
children
,
as
yet
not
come
to
age
of
discretion
.
Notwithstanding
we
must
not
think
that
God
spared
those
infants
and
children
for
their
innocencie
:
(
for
although
children
and
infants
be
innocents
before
men
:
yet
they
are
not
innocents
before
god
,
bicause
they
are
conceyued
and
borne
in
sinne
.
)
But
he
spared
them
for
two
causes
.
The
first
is
,
bicause
he
is
gentle
and
mercifull
.
It
is
neyther
(
sayth
S.
Paule
)
in
the
willer
nor
in
the
runner
,
but
in
the
mercie
of
god
.
Moses
also
eryed
and
sayd
,
Lorde
,
Lorde
God
,
mercifull
,
and
gracious
,
long
suffering
,
and
abundaunt
in
goodnesse
and
truth
,
and
kéeping
mercy
in
store
for
thousandes
,
Exod.
34.
forgiuing
wickednesse
,
vngodlynesse
,
and
sinne
,
and
not
leauing
one
innocent
,
visiting
the
wickednesse
of
fathers
vpon
the
children
.
&c.
The
second
cause
why
God
spared
the
Innocents
was
,
for
that
the
auncient
men
of
the
Citie
(
though
not
all
,
yet
the
greatest
part
)
repented
at
the
preaching
of
IONAS
.
God
therefore
spared
the
Infants
,
for
the
elders
sake
which
repented
:
As
appeareth
by
that
which
he
sayth
in
another
place
thus
:
Exo.
20.
Shewing
mercie
vnto
thousandes
in
them
that
loue
me
,
and
kéepe
my
commaundements
.
For
as
God
was
woont
to
destroy
children
and
Infantes
,
for
the
wickednesse
of
their
forefathers
(
as
appeareth
in
the
time
of
the
floode
,
in
the
destruction
of
Sodome
,
and
in
the
ouerthrowing
of
the
Amalekyts
)
So
he
was
wont
to
spare
,
blesse
,
1.
Kings
.
15.
and
preserue
Infants
for
the
godlynesse
of
their
forefathers
and
elders
.
Wherefore
if
Parentes
wishe
well
vnto
their
children
,
and
woulde
bestowe
great
benifits
vpon
their
children
,
they
shall
not
néede
to
scrape
great
aboundaunce
of
rythes
togither
,
for
God
will
blesse
and
prouide
for
them
,
if
so
be
that
Parents
themselues
liue
godly
,
and
vertuously
in
their
vocation
.
3
Last
of
all
wheras
he
addeth
,
Beside
much
cattell
:
We
may
not
thinke
that
it
is
spoken
,
as
though
God
spared
such
a
Citie
for
the
brute
beastes
sake
,
and
that
he
so
much
regarded
them
.
It
cannot
bée
denyed
,
but
that
God
after
a
certaine
maner
hath
a
care
ouer
beastes
and
cattell
:
As
we
may
reade
in
the
lawe
where
it
is
sayde
.
In
the
Saboth
day
thou
shalt
doe
no
maner
of
worke
,
neyther
thou
,
nor
thy
sonne
,
nor
thy
daughter
(
and
in
the
ende
he
addeth
)
neyther
thy
cattell
that
is
within
thy
gates
.
And
in
the
hundred
and
fourth
Psalme
,
Psal.
104.145.147
.
it
is
said
,
he
bringeth
forth
grasse
for
the
cattell
.
Yet
notwithstanding
,
God
spareth
not
men
for
the
cattles
sake
,
but
he
spareth
the
cattell
for
the
mens
sake
.
As
we
may
read
,
that
the
beasts
of
the
earth
are
destroyed
for
the
sinnes
of
men
,
as
in
the
floode
,
in
Sodome
,
in
Amelecke
:
So
also
we
may
reade
that
beastes
were
and
are
preserued
for
the
godlinesse
of
men
,
as
in
the
.xxviij.
Deutr.
28.
Chapter
of
Deutronomy
.
If
thou
shalt
harken
vnto
the
voyce
of
the
Lorde
thy
God
.
Blessed
shalt
thou
be
in
the
towne
,
and
blessed
in
the
fieldes
:
blessed
shall
be
the
fruite
of
thy
body
,
and
the
fruite
of
thy
ground
,
and
the
fruite
of
thy
cattell
,
the
increase
of
thine
oxen
,
and
the
flockes
of
thy
shéepe
.
&c.
Wherefore
whosoeuer
thou
be
,
that
wilt
haue
thy
cattell
,
thy
goodes
,
and
substance
preserued
,
blessed
,
and
increased
,
thou
shalt
not
néede
to
vse
sorceries
,
nor
Witchcraftes
,
but
sée
that
thou
thy selfe
be
godly
,
and
that
thou
perseuer
in
thy
calling
,
so
shalt
thou
bée
sure
and
safe
in
the
lande
:
so
shall
God
blesse
thée
and
thy
posteritie
for
euer
.
This
we
haue
passed
ouer
the
Historie
of
IONAS
,
in
the
which
there
are
many
things
to
be
obserued
and
noted
,
but
specially
these
.
First
in
IONAS
,
we
haue
an
example
of
the
infirmitie
and
weakenesse
of
all
men
,
and
euen
of
those
which
are
the
holyest
,
and
the
saintes
of
God
,
for
we
sée
the
disobedience
of
IONAS
,
his
terrors
,
and
feares
in
the
Whales
belly
,
his
indignation
also
and
griefe
at
the
repentaunce
of
the
Niniuets
.
But
notwithstanding
,
bicause
he
obeyed
the
calling
of
the
Lorde
,
and
perseuered
in
the
same
,
he
is
miraculously
saued
,
and
preserued
.
Last
of
all
,
we
haue
an
example
of
repentaunce
in
the
Niniuets
:
by
the
which
we
are
admonished
that
although
we
grieuously
offend
the
diuine
maiestie
of
God
,
whereby
we
deserue
euerlasting
destruction
.
Yet
notwithstanding
,
we
ought
not
to
dispaire
of
our
saluation
,
but
rather
repent
vs
truely
,
and
vnfaynedly
of
our
sinnes
.
For
the
gate
of
heauen
alwayes
standeth
open
to
receyue
penitent
sinners
.
And
Christ
himselfe
standeth
in
the
same
,
contynually
inuiting
,
and
calling
suche
vnto
him
,
Math.
11.
saying
.
Come
vnto
me
all
ye
that
labour
,
and
are
heauie
laden
,
and
I
will
ease
you
.
Wherefore
,
to
him
with
the
father
and
the
holy
ghost
,
thrée
persons
,
and
omnipotent
,
immortall
,
wise
,
and
inuisible
God
,
be
all
honor
,
praise
,
glory
,
and
dominion
,
nowe
and
for
euer
.
Amen
.