Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	prophet_n	write_v	2,853	5	6.3212	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

Newes from Niniue to Englande brought by the Prophete Ionas Which newes is plainlye published in the Godly and learned exposition of Maister Iohn Brentius folowing translated out of Latine into Englishe by Thomas Tymme Minister The silent tongue the listning eare which harkeneth after newes With staring eye and gaping mouth this title makes me vse ¶ Imprinted at London by Henrie Denham dwelling in Pater noster rowe at the signe of the starre 1570. To the right honourable Lord Willyam Cobham lord Warden of the cinque Portes Thomas Tymme wisheth Nestors yeares increase of honor with preseruation of desired health THE CVRTEOVS BEhauiour the noble vertue but speciallye the godlye zeale Right honourable which fame and report certefieth me to be in you hath kindled such an earnest affection in me that my rudenesse and base state stayeth mee nothing at all to dedicate this simple worke vnto you For I know that Nobilitie gratefully accepteth at others hands slender giftes and of small reputation according to their habilitie that offer the same Artaxerxes his good acceptation of a handfull of running water made mee thus bolde to offer this Pamphlet to your honour as a token of my good will hoping that as he thought no disdain● of the one so you wil not take scorne of the other Let me craue therefore this one thing at your honours handes that the basenesse of my translation of the learned Brentius procure not you to refuse the patronage and defence of my slender woorke Which as I know vndoubtedly shall neuer counteruayle your worthinesse so do I assuredly hope that it may be a proofe of my good will and meaning The worthy Prophete IONAS deserueth a worthie personage to be his defence and garde agaynst scoffing Lucian and fretting Momus Wherefore if your honor refuse not but vouchsafe to take the same vpon you as I perswade my selfe you will weying the giuers intent and seing that these are partly the first fruites of his trauaile you shall not onely purchase immortall prayse of others but I also shall be incouraged and animated to greater and waightyer attemptes which I shall no sooner atchieue but you shall be a witnes of my indeuours and a rampire to my exploytes Thus hauing boldly required your honors assistance and tediously molested your eares with circumstaunces leauing now at length to abuse your friendly pacience I end wishing to your honor the increase of Nobilitie with a most happie estate and after this lyfe the gladsome ioyes of the euerlasting lyfe to come Beneficium dando accepit qui digno dedit Your humble Orator Thomas Tymme The translator to the Reader THe Merchant man that often sayles vpon the rockie seas Hath oftentimes for recompence the gaine that doth him please The Fisher man that castes his net and layes his bayted ginne Doth trust at length by happie hap his pray of fishe to winne The Plowman eke that sowes his séede on soyle with toyle for gaine The Winters trauaile being past doth reape the riped graine If Plowman then and Fisher too haue stedfast hope for gaines As recompence for their sore toyle and daily pinching paines Why should not I as well as they by paine some profite haue Since that my Muse as recompence most iustly doth it craue The which good reader thou shalt graunt if that thou take in woorth This simple Pamphlet at hir hande which she hath nowe set foorth And helpe to mosell Momus mouth and bridle Zoilus chappes Which like a Curre ech willing Wight with currish fanges he snappes This done well quighted is hir paine hir recompence is had And if thereby shée doe the good shée is excéeding glad Thomas Tymme ¶ The Preface of Iohn Brentius vpon the Prophecie of Ionas THe Apostle Paule writing to the Corinthians of the meeting and comminge togither of the Church cōmaundeth all thinges to be done in the same congregatiō to edifying When ye come togither sayth he euerye one of you hath a song hath a doctrine hath a tongue hath a reuelation hath an interpretation Let all things be done to edifiyng Seing therefore it is determined that wee must come togither certaine dayes in the weeke I will take in hande by the assistance of Gods holy spirite for our exercise at that time the explication of the Prophet Ionas to the ende wee may be godly occupied and exercised in this oure meetinge For wee come not togither in the Church to trifle and playe but we come to the ende we might be instructed in the worde of the Lorde Neyther are we created by God and redeemed by the precious death and bloudshedding of Christ to the ende we should ryot lyue in excesse and giue our selues to all kinde of filthye pleasure but we are created and redeemed to the ende we might glorifie God by our lyfe and conuersation We haue taken in hande therefore to expounde the prophecie of Ionas that by this prophecie we maye be admonished of our office dutie and calling And although the booke of this prophecie be very small yet notwithstanding it contayneth an excellent and famous hystorie First of all therefore we will declare who was this Prophet Ionas Then what and how great authoritie his prophesie hath And last of all we wil shewe the argument and what the summe of the doctrine contayned in this booke is First there are many which thinke and iudge the prophete Ionas to be the sonne of the widowe of Sarepta which receyued and fedde Elias in the time of famine but their iudgement is neyther likely nor probable For of this Prophet Ionas we haue mention made in the fourtenth Chapter of the fourth booke of Kinges how that Ieroboam king of Israel reedified his decayed Kingdome accordinge to the worde of the Lord which he spake by the prophet Ionas the sonne of Amithay which was of Gathhepher By the which it appeareth that hee made not only the sermon contayned in this booke but many other notable and famous sermons which are not writtē For he preserued by his sermons two of the most excellent kingdomes that were Excellent was the kingdome of Israell but in the time of Ionas it was a decayed and ruinous kingdome by impietie and inuasion of enimies Ionas therefore being stirred vp by the holye ghoste exhorteth the people to repentaunce and incourageth king Ieroboam valiauntlye to gouerne his common welth promising that God will sende a time of mercie wherein he will restore his kingdome And so in deede it came to passe that the coast of Israell from the entring of Hemath vnto the sea of the wildernesse was restored by the goodnesse of the Lorde Famous also was the Citie of Niniue for in it was the greatest Monarchie of the whole worlde But the Lorde had determined to destroye the Citie of Niniue from the face of the earth Yet notwithstanding Ionas saued the same by his sermon Wherefore seeing Ionas by hys sermons saued such two excellent kingdomes he is not to bee counted among the

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 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 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 cōmendation 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 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 and kéepe that which is good And saint Iohn sayth 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 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 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 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