and why hast thou not made me so and doe we not oftentimes breake in the marring while we seeke to mend Gods making O but the times are very badde wherein we live who can be patient to consider well on it We live in dogged dayes the last and worst of times wee seeke peace but cannot obtaine it O thou false tongue what reward shall be given or done vnto thee thou false tongue Woe is me that I am constrained to dwell in Mesech and among the tents of Kedar O that I had the wings of a Dove I would flye away I would be gone I said I would make hast to escape because of the stormes winde and tempest but because I cannot therefore is my soule vexed within me and my heart within me is desolate Now besides and beyond all this what 's our hope what 's our consolation The Lord hath promised to bring vs vnto an everlasting rest an heavenly Canaan but how shall we doe if he slay vs before we get thither the sea is before vs the enemy behind vs with manifold discouraging impediments in this our iourney Ogge the king of Basan the divell with his infernall legions and gates and barres of brasse to keepe vs out Why doth he leade vs about by the wildernesse a long tedious and dangerous iourney since there is a farre more ready way from Kadesh Barnea vnto the confines of Canaan the land of promise Thus he workes by contraries still Why could not the Lord take vs presently vnto his rest without all this adoe thinkes flesh and blood vnlesse hee send vs into the sea againe where already we have hardly escaped drowning The billowes o the roaring billowes the waters of the sea rage horribly and we are horribly afraide save Master or we perish Thus he workes by contraries we have here no continuing Citie but seeke one to come we looke for walles and bulwarkes but here are exposed to all kinds of iniurious sufferings We looke for ioy but here is more cause of griefe wee looke for peace but here is paine we looke for rest but here is none for crownes and garlands but behold for the present thornes and tribulations In a word hereafter we looke for an incorruptible body a glorious body a shining body in the meane time we languish we pine we fret we grieve wee consume we dye rotte in the grave come to nothing where 's now our hope where 's now our consolation What thinkes carnall reason is this the way to light a candle to put it out is this way to attaine life thorow death to climbe heaven by descending first into hell Ionah why art thou angry is there not cause even of very deepe anger For lay now all these things or take but halfe into consideration hath not the valiantest hearted Christian in these regards cause to be offended to proove impatient and say with Ionah yea I doe well to be angry So long as we be at rest and not tryed by temptations there is no great neede of patience no great discovery of impatience vntill we be emptied from vessell to vessell wee settle vpon our lees But emptie the vessell shake the glasse the lees or dregs which before were setled at the bottome doe now in great plentie show themselves So when wee are shaken by temptations O then how great infidelitie how little faith how much intemperancie how little true zeale how much anger impatience and repining is discovered which before lay hidden in the bottome of our deceitfull hearts For conclusion then of the doctrine aske we the question so many as have felt the power of religion this question of our owne soules whether ever in this sense we have beene angry with God a proud conceit yea I say againe whether ever in this sense we have beene angry with God or no. Ionah did not in plaine tearmes expresse so much vntill the Lord with whom is no dissembling did vrge and wring it from him That whereby we are given to coniecture his disposition before the Lord spake is in the words preceding where it is said that Ionah fainted and wished in himselfe to dye and said it is better for mee to dye then to live So that if at any time we faint and grow weary in the cause of Religion or otherwise desire and wish within our selves to be dissolved only in regard of our present miseries which wee indure whatsoever they be then take heede we fall not into the same guiltinesse with Ionah here Yea indeede we are already fallen too farre For even these secret wishes of the soule though not expressed outwardly they have a kinde of language which God vnderstands well enough and wee are conscious to our selues at the same time against God of a certaine concealed anger wherein whether wee doe well or ill wee are for the present most vnfit Iudges condemning the Lord for the most part of iniustice or wrong to our persons and prayers in our most secret imaginations Yea wee are angry with that friend though wee say not so much in whom wee haue reposed any trust if hee haue in any point dealt vnkindly with vs if he have broken promise deceived vs separated from our distresse much more if hee have wrought against vs wee take it then most hainously so when God to our seeming doth forget our misery and troubles to hide his face and bee regardlesse of vs though wee have sought him with many teares When troubles daily doe arise and of long continuance yea and God himselfe our onely friend doth seeme to arme himselfe against vs to make vs as a marke or Butte for his arrowes to aime at as Iob in his passion thought Should God then while the violence of the inward distemper lasteth in the same manner aske the question as to Ionah wee would then goe neere hand to answer in the same manner as hee yea I doe well to bee angry angry euen to death And so I descend vnto the third or last specialty in Ionahs answer 3. His aggrauation I doe well to bee angry even vnto death Heere Ionah exceedes the iust measure of the question formerly considered Indeede in no part of his answere he keepes good correspondency with the Lord for though his speech bee answerable to the parts of the demand yet in no sort is it agreeable with the will of the Demander But here in this clause he showes himselfe irregular not only to Gods pleasure or will but also to the forme of the words from the Lord proposed For why else as to the other parts of the demand as when the Lord askes if he be angry he saith yea I am angry Doest thou well to be angry I doe well to be angry so doth hee not answere to the last part accordingly Doest thou well to bee angry for the Gourd I doe well to be angry for the Gourd Which plainly showes as before is noted that there were other farre greater causes then the Gourd which forced
sheaves Therefore also he saith in another place ah I will ease me of mine aduersaries and avenge me of mine enemies And againe if I whet my glittering sword and my hand take hold on iudgement I will render vengeance to mine enemies and repay them that hate me But yet he speakes peace vnto his people mercy and loving kindnesse all the day long why will yee die O yee house of Israel I desire not the death of a sinner why art thou all so angry O Ionah I have given thee no iust cause Doest thou well to be angry thus against thy Maker be not so peruerse in thy fury but iudge righteous iudgement The same I say to thee and every one else in particular for the Lords words are both particularly vniuersall and vniversally particular that which at first was delivered to one Tribe is applyable to all Tribes and kindreds of the earth and the word preached to an whole Citie is brought home to some few private consciences and is to be brought home to thine Propound this that hath beene said as thine owne cause and admiring not so much the Lords patience towards Ionah as towards thy selfe aske these questions of thine owne soule Whether thou doe well to deferre thy repentance and turning vnto God so long whether thou doe well at any time to be angry with thy God or with thy brother say oftentimes to thy selfe in thy passion and distemper of minde doe I well to be thus impatient thus fretfull doe I well to be thus vnthankefull to my God to provoke him to grieve his holy Spirit Is it better for mee to inioy God as my Father or as a Iudge a gracious Redeemer or terrible revenger to have my part in his blessed promises by listening vnto his loving admonitions or in those fearefull comminations before mentioned by continuing obstinate An admirable clemencie was it in the Lord in such faire tearmes to treate with Ionah his servant his creature but far greater his loue vnder this forme of reasoning to make Ionah his owne Iudge in the cause by this meanes to reduce him to a more sober minde when as he saith to this effect if thou thinke that thou art hardly dealt withall Ionah at my hand and that I the Lord am no equall Iudge in thy behalfe I referre the cause to thine owne censure lay aside wrath and speake out of a more serious consideration whether thou doe well to be angry Angry with mee about the Gourd Thus if we were wise to take the whole benefite of this example we should not only admire his clemencie but also avoide his iudgements and procure his fauour we being made our owne Iudge as before for if we would iudge our selues we should not be iudged of the Lord as saith the Apostle to the Corinthians The cause of Ionahs anger It is expressed here in the text the Gourd Doest thou well to be angry for the Gourd A silly matter to be angry for yea to be angry with the great God in this regard only But this vndoubtedly is not the only cause but many things besides as vpon this ground doe offer themselues to the minde of Ionah as the sparke to the tinder the match to the sparke Yea indeede Ionah was as an hotte oven damm'd vp seeking vent for he was angry before as may appeare from the second verse of this Chapter he was not well pleased at first now this Gourd doth both increase the heate and makes passage Let vs put vpon vs the person of Ionah and reason the whole matter so farre as by circumstance we are able to collect in his behalfe And first looke wee vnto the office of Ionah He was a Prophet a name of honour so of great labour and molestation pride lookes contemptuously at the function envy weaves many subtill disgraces to bring downe the honour of it all the armies of vices doe bandon against it and he who hath vndertaken this office must show himselfe a profest enemie to the times iniquities Ionah was a Prophet So he was a Prophet to those revolting Tribes of Israel of whose incorrigiblenesse all the other Prophets have complained And now after that he hath wearied and spent himselfe among these hee is sent vnto a stout-hearted people the Ninevites And what hope of better fruit and successe of his labours amongst an vnbeleeving nation Or if perchance they proove beleeving and repent then is the credite of his message called in question this made him at the first to flye to Tarshish Now after so many iournyings by land and tossings by sea he takes vp his lodging in the belly of a Whale-fish He is out of that nastie place deliuered as out of the mouth of hell and now is commanded the second time for Nineveh And now Ionah must put on a firme resolution either to be slaine or else derided if the feare of God be not in the place then Ionah hath spoken words the land is not able to beare Flee oh thou seer and escape for thy life Or if the feare of God doe worke in their hearts to repentance and amendment then hearke to Ionah I pray thee O Lord saith he was not this my saying when I was yet in my owne countrey therefore I fled before vnto Tarshish for I knew that thou art a gracious God c. Now after all these labours after all these dolours some poore refreshment springs vp to Ionah a Gourd from the ground to comfort Ionah's head in this great disquiet and paine of Ionah's heart The Lord prepared a Gourd to overshadow Ionah's head and therewith he was content to forget his present myserie for now thinkes he the Lord begins to remember my affliction and flatters himselfe from this conceit that the Lord will proceede to adde further consolation and herein Ionah was exceeding glad of the Gourd But behold on the suddaine all his mirth is marr'd Ionah's reioycing lasteth but for a night Ionah awakes in the morning and finds the Gourd quite decayed and all his pleasure therewith vanished Thus am I crossed saith Ionah every way thus am I mocked thus deceiued thus am I altogether and on all sides vexed And it came to passe saith the text when the Sun did arise that God prepared a vehement East-winde and the Sunne beate vpon the head of Ionah that he fainted and wished in himselfe to dye and said It is better for me to dye then to live Now saith God to Ionah thus many reasons no doubt and many more in his thoughts being amassed together Ionah Doest thou well to be angry or art thou exceeding angry yea saith Ionah I am exceeding angry yea I doe well to be angry to the death You see the cause or rather causes of Ionah's anger to content my selfe with one onely observation let vs learne from hence thus much for our instruction Namely from the orderly or rather disorderly working of Ionah's passions the present being vsed as an instrument to rake vp the
embers of all his former discontents how to carry our selves in tryals of this nature to prevent or defeate Satans wiles and policies herein For we have to deale with a subtill adversary who workes vpon the advantage of our distempered weakenesse He perceived Ionah much out of pacience before and now he doth vse the helpes of the Gourd to worke him quite besides himselfe so if he at any time finde vs to have delivered vp the hold of reason or to be vpon the tyde of our impotent passions he plyes the advantage with diligence and though we sayle too fast of our selves he will not sticke to adde both winde and water to our Ships Hee saith to the angry man besides the present occasion of his anger remember wrongs of old done vnto thee hee hath trespassed against me seuen times yea though his brother come and humble himselfe in presence hee will not admit of the counsell of our Saviour the power of temptation doeth prevaile more strongly and flesh and blood cannot withstand To the furious man hee likewise saith strike him the second time strike him to the ground the third time strike him sure for revenge is a sweete thing there is glory in the killing of a man and to put on the girdle of blood vpon thy loynes it is sure an act of generositie To the adulterer when he perceives him inclining to that sinne hee insinuates himselfe by many goodly reasons and saith the good man is gone from home the darkenesse shall cover thee none eye shall see thee stolne waters are sweete and bread of deceite eaten in secret is pleasant but hee telles him not that his mouth in the end shall bee filled with gravell To the woman and lascivious person hee presenteth besides the obiect which for the present pleaseth the eye the pleasure of actuall inioying shee hath costly and gay hangings whom I make the mistris of my delight I have decked my bed speaketh shee with coverings of Tapistrie with carved workes with fine linnen of Egypt I have perfumed my bed with Myrrhe Aloes and Cinamon Yea shee is a religious Strumpet too this day have I paid my vowes she goes to Church but more to intangle simple ones in her eye-lids then to heare a Sermon Oh shee rides in her Coach like a Queene of beautie Thus the wanton is taken with these and many the like with ditties and daunces with rose-beds and garlands and crownes of roses Thus also doeth our tempter deale with vs by temptations on the left hand If hee perceive our mindes doubtfull and wavering from God-ward he calles to our remembrance how many good deedes of ours have passed vnregarded how oft wee have prayed and have returned without successe in our prayers that it is in vaine to serue God and thus hee tempts to infidelitie When hee sees vs troubled with some present mishap hee calles to minde all the crosses wee have borne heretofore that God doeth still loade vs with dayly aflictions without reliefe without release and thus he tempts vs to impaciencie even as he deales with Ionah here finding him troubled about the gourd he awakens also his former discontents the molestations of his calling his travels by Land and tempests by Sea and makes him in the end to fall out and be at plaine difference with God Wherefore happie is that man that can prudently discerne and discerning hold out the shield of Faith to quench all the fierie darts of Satan The ayre is not oftner visited with windes of all qualities gentle or rough bringing or chasing away raine blasting or blessing the fruits of the earth then is the minde of man with the contrary blasts or breathings from two contrary spirits from above and from below Happie is that man who is wise to discerne the times and seasons of spirituall moovings who though he know not whence the winde ariseth doth open the windowes and doores of his soules garden to let in those heavenly inspirations and breathings from above the spices of his garden shall flow out or if he set to sea he shall arrive vnto pleasant harbour But woefull is his mistake who hoyseth sayle when the Diuell keepes his quarter whether must he be carryed vnlesse into the vnfortunate Islands vnlesse before his tacklings rent his Ship doe split and his hopes be sinked into the bottome of the Ocean Wherefore I conclude againe observe the times and the first beginnings if they appeare inticements provocations temptations vnto evill vnto sinne For if we be once vpon the tyde of our head-strong affections a great measure of grace is required to stay vs and if once we begin to tumble the waight of our natures will not easily be letted from the bottome of the hill and we be mainely bruised or everlastingly perished And thus much for the cause of Ionahs anger which is not only the Gourd though it only by the Lord be mentioned in the text It was for this end not to make Ionah more impacient but an argument vsed by the Lord to confute his former great impaciencie as in the next words the conclusion of the booke is made plaine And thus farre on the Lords part the first generall part have we proceeded The next maine part now in order followeth The Answere of Ionah And he said yea I doe well to be angry even vnto death I should little have expected such an answere from the mouth of Ionah especially having beene so mainely schooled but a little before What to the third degree yea I am angry I doe well to be angry I doe well to be angry vnto death Ionah is now got out of the deepe vpon the firme land he no longer feares the wiudes the ratling tempest the Marriners nor the Whale But God is the same God both by sea and land thinke on this Ionah that hee is not as thou supposest But as hee hath the Leviathan and Whirle-poole of the deepe so hath his hand formed the crooked Serpent of the land yea he can make these contemptible vermine with whom thou daily conversest to bite thee as he made Balaams Asse to reproove the madnesse of the Prophet Whom doest thou provoke Ionah art thou able to contend Cloath now thy selfe with thunder and scatter lightnings over the face of the earth Gird vp thy loynes like a man and speake for God himselfe demandeth of thee where wast thou when I laide the foundations of the earth when I laide the measures thereof and stretcht the line vpon it when I laide the corner-stone the morning Starres then sang together and all the sonnes of God shouted for ioy Who shut vp the sea with doores and made the cloude a garment and thicke darknesse a swadling band for it Mightie Ionah powerfull Ionah dreadfull Jonah lift vp now thy voyce to the cloudes and cause abundance of waters to couer thee hast thou an arme like God or canst thou thunder with a voyce like him Decke thy selfe now with Maiestie and excellencie cast abroad the
cleere example of all others vpon Moses that man of God and Prophet likewise greater then whom none did rise till Christ came He is reported for the meekest man vpon the earth then living yet cannot be excused for speaking vnadvisedly with his lippes at the waters of Meribah Or if we could be content to passe by this what shall we say to that which fell out a little after the consumption at Taberah What great reason had Moses there to grow weary of his charge so weary that he desired to dye so desirous of death that he prayeth the Lord to slay him as plainly appeareth in the 11. Chapter of Numbers Is this the meeke man spoken of yea let him be so accounted secundum partem saniorem so that yet wee suffer not Ionah to want a companion in his impaciencie and my text receive confirmation from his example in like manner Come we to Eliah one that rode vp to heaven in a fierie Chariot called by a Father a Waggoner in the ayre a man ordained for reproofes saith Syrach Yet a man subiect to the same passions with others and not voyde of reproofe himselfe It proceeded from the heate of his spirit when he fell into that mistake as if there were none righteous but hee alone But whereas he saith O Lord take away my life he sympathiseth directly with the words of Ionah before my text who wished in himselfe to dye and said it is better for me to dye then live And however I cannot bee bold to say that he would have returned the same answere with this of Ionah in the defence of his anger yet sure God might well at that time have put the same question to him which is to Ionah Doest thou well to be angry Eliah I neede not to say much of Iob nor doe I finde him ranked among the Prophets yet sure he is well worthy to bee honoured with the title You have heard of the patience of Iob saith Iames t is true and of his great impatience too who knowes not that who is but meanely converst in his story or the substance of reasoning by his owne hand left in writing Now come we to Ieremy of whom and to whom I finde the Lord himselfe thus speaking See saith he I have this day set thee over the nations and over the kingdomes to roote out and to pull downe and to destroy and to throw downe to build and to plant But how much griefe and vexation this cost him you may behold In the fifteenth Chapter I heare him pleading thus woe is mee my mother that thou hast borne mee a man of strife and a man of contention to the whole earth In the twentieth Chap. thus O Lord thou hast deceived mee and I was deceived thou art stronger then I and hast prevailed I am in derision daily every one mocketh mee Who saith that Ieremy had not iust cause to be angry sure vnlesse himselfe had thought and beene perswaded so hee would never have broken out into these tearmes of heate and displeasure against the Almighty But towards the end of the same Chapter he growes horne-madde and then hee falles to cursing Iobs fit hath taken him and thus he takes on Cursed be the day wherein I was borne saith he let not the day wherein my mother bare mee be blessed Cursed be the man who brought tydings to my father saying a man-childe is borne vnto thee making him very glad And let that man bee as the Cities which God overthrew and repented not and let him heare the cry in the morning and the shouting at noonetyde And why Ieremy and why because hee slew mee not from the wombe saith he or that my mother might have bin my grave and her wombe to be alwaies great with me Behold a man even drunke with sorrow and thus hee reeles and thus he staggers yet an holy Prophet a man sanctified from the wombe Take but one example more and in a word let Ezechiel be the man prophesying at the same time and perplexed with the like vexations in his calling He was most vnwilling to goe amongst them of the captivitie howbeit when needs he must in this manner doth he expresse it The spirit lifted mee vp and tooke mee away and I went in bitternesse in the heate of my spirit or hot anger but the hand of the Lord was strong vpon me Chapter 3. What now then shall we say to these things since such sturdy oakes Ionah Ieremy Iob Eliah Moses by the violent blasts of temptations are laide flat vpon the ground what shall we say to these things 1. First as before I saide againe I say let him that thinketh he stands take heede least he fall If it were so that wee could command the winds from blowing or beate downe the foming sea if we could restraine the bottles of heaven or repeale the crackes of thunder then happily we might square out the limits and appoint the measure of our most wished peacefulnesse and drinke downe pleasures as Leuia than the river Iordan But when I heare the groanes of dying men doe see the gaspings as it were of many after breath when I heare the horrible rage and rushing of the billowes mightie flawes renting downe the tackling When strong men fall downe wounded the valiant ones cry bitterly and the shield of the mightie be broken alas for me then thinke I how shall I bee able to stand in the day of battell David was not well advised when he said in his posteritie I shall never bee mooved thou Lord of thy favour hadst made my hill so strong What followes vpon the same thou diddest hide thy face and I was troubled The place is remarkable concerning Hezekiah in the history of the Kings of Iudah where it is said that in such a businesse the Lord left him to try him that he might know all that was in his heart Alas what vertue is in vs and what power to vanquish evill is all from heaven whose influence if it descend not into our fraile soules wee presently send forth cryes as from the depth of hell Adam left vnto himselfe in Paradise fell so did Hezekiah so did Salomon the most glorious King that ever swayed a scepter And hence proceede even all those bitter words of the holyest Saints that ever lived to shew that their holynesse was not inherent properly in their owne persons for which cause the most sanctifyed have ever retained the most sober and humble conceits in themselves of themselves And therefore away with all proud and swelling thoughts of the flesh and againe I say let him that thus thinketh he stands take heede least he fall Secondly So againe in the second place to comfort weake ones in their manifold slippes and falles this doctrine may not vnfitly be applyed For why I am not a Moses I am not an Eliah a Iob a Ionah or a Ieremy a meaner portion of grace shall content mee Howbeit by the grace of God I am that I
recovered and set vpon his legs againe This comes to passe more ordinarily in the diseases of the soule then in the distempers of the body The more bitter bee the words of Ieremy and the more extreamely we heare Ionah to take on the more deepely let vs iudge of them that they have drunke of the cuppe of affliction the bitter cup of worme-wood and gall And this I finde God himselfe to have taken notice of and in a tender regard and compassionate feeling of her sorrowes thus to comfort his poore distressed Church by the Prophet Isaiah Awake awake stand vp O Ierusalem which hast drunke at the hand of the Lord the cuppe of his fury thou hast drunke the dregs of the cup of trembling and wrung them out A man in drinke we vse to say is not himselfe and therefore I finde added in the same place and with it I conclude the point Heare now this thou afflicted and drunken but not with wine thus saith the Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thine hand the cup of trembling even the dregges of the cuppe of my fury thou shalt no more drinke it againe but I will put it into the hand of them that afflict thee which have said to thy soule bow downe that we may goe over and thou hast laide thy body as the ground and as the streete to them that goe over Fourthly But now lastly let mee adde the conclusion of the whole matter what 's the conclusion of this whole dispute contention or contestation betweene the Lord and Ionah A Song of praise a Meditation of due thankfulnesse Blesse the Lord o my soule and all that is within mee blesse his holy name Blesse the Lord o my soule and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction might Jonah well say and crowneth thee with loving kindnesse and tender mercies let every one who hath tasted the same cup with Ionah consesse O Ionah how great was thy offence how heavy Ionah was thy anger wherefore came not thy saying to passe or why did not death prevent thy wish since thou thoughtest it no sinne to be angry with God had it not beene too light a recompence for this thy rebellion to have sent thee hastily quicke into the grave with thy sinnes vpon thy head Behold death even called for doeth not appeare the Lord is more mercifull to Ionah then Ionah to himselfe man is angry with God God is not angry with man What shall we say The case is not Ionah's alone O David how troubled doeth the course of many of thy Psalmes runne why doest thou forget mee o God why art thou absent from the the words of my complaint o God Awake o Lord stand vp and iudge my quarrell Thus speakes David and much more as a man not well pleased with his God and as though the Lord were asleepe or deafe or blinde or forgetfull as if hee would not or could not regard the cause that was equall Yea but this same Dauid at other times hath recollected himselfe from this errour and hath as plainly noted the reason of the Lords more gracious and louing dealing both with himselfe and all Gods childrenels For hee knoweth whereof wee bee made saith hee in the Psalme before cited he well vnderstands our frame he remembreth that we are but dust therfore like as a father pittieth his owne children so the Lord pittieth them that feare him and shall set our sinnes as farre as the East is from the West Therfore also sayth another Prophet speaking in the person of God I will not contend for euer neither will I be alwaies wroth For the spirit should faile before me and the soules which I haue made For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seene his waies and will heale him I will lead him also and restore comforts vnto him and to his mourners Isay 57. Here is the goodnesse of our God and the whole worke of our saluation this is his glory which he will not impart to others nor to our merits or any desert in vs for we are a froward and most vntoward generation in our selues And this is the whole benefit he expects at our hands the calves of our lippes and herevnto he hath ordained vs in his beloved before the foundation of the world that wee should render vnto him the sacrifice of praise a thankfull acknowledgement from the ground of our hearts Blesse ye the Lord as before For this cause is it that the Saints in glory whose felicity in part is shadowed by those foure and twenty elders Reu. 4 fall downe before him that sirs on the throne and worship him that liveth for ever and ever and cast their crownes before the throne as acknowledging their owne vnworthynesse but thus they say Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Sing we vnto the Lord a new songe for old things are forgotten and all things are made new a new heaven and a new earth a new Ierusalem from aboue And old things are cleane passed away for there shall bee no more sorrow nor crying nor paine saith S. Iohn there shall be likewise no longer infirmity nor disease of minde nor body there shall not be those vexations nor yet those vexing causes which here we both meete and carry about with vs. The tempter cannot reach vs there temptations shall be banished for euer Anger hath no place in heauen Ionah thy branch shall flourish and thy gourd it shall not wither the Sea shall not tosse thee the whale shall not eat thee the Sun shall not smite thee the fire shall not burne thee Who then can be angry or euill affected when God shall shew himselfe most willing to please vs when he shall make all things worke for our contentment O Lord I am ashamed now saith Ionah when I consider this thy most wonderfull goodnesse I doe repent of this my foolish anger and begin to waxe exceeding angry that euer I was mooued to anger against so good so mercifull so gracious a redeemer who doest not onely passe by our offences when we haue most hainously prouoked thy iust displeasure but hast also reserved laid vp in store for vs most vndeseruing wretches such good things as passe mans imagination to conceive O Lord God mercifull and gracious long suffring abundant in goodnesse and truth accomplish thy good word vnto thy servants and shew vs thy glory that we may live and never dy that we may live and praise thee eternally Amen NOw to call thee backe a little friendly Reader to the matter of my text and withall if I may persume to communicate my selfe vnto thy