dust and ashes But what marueile if while the fit lasteth the yet vnmortified flesh take on this being the beast which is to bee sacrificed vntill we be quite dead vnto our owne naturall desires reason and perverse iudgement This is that which the Lord in mercy passeth over putting a difference here betweene Ionah and his anger and betweene the sinnes of his children and his graces in them So the words here according to the originall are not to be read Doest thou well to be angry but thus is it well that anger is with thee according to the saying of the Apostle It is not I that sinne but sinne that dwelleth in me This as one day to be cast out and quite abolished from our natures the Lord doth passe by for the present accepting our persons not regarding the workes of our owne hands but as we are his workemanship in Christ Iesus Secondly And this is the second thing that preserveth and vpholdeth Ionah and with Ionah all Gods Elect in the most bitter conflicts from sinking into the pit and finall perishing namely the hand and power of grace which hath stated them in the covenant of Gods free Election and doth sustaine them in the same condition to their lives ends For first there is semen immanens an abiding seede as John calles it whereof whosoever be quickened never totally lose the life thereof but the vertue thereof at all times remaineth though not so evidently at all times discerned even as the Starres in a darke night are not seene to the eye yet both the eye retaineth the power of seeing and the Starres also are visible in themselves and abide fixed in the firmament which the succession of an other night plainly doeth discover So in this case againe and in this particular of anger a Christian is compared to a Philosopher in a tempest at the Sea While there is tumultus multus clamor magnus Much tumult and clamour the Philosopher though he be grounded in the Principles of his Art at that time hath no abilitie of manifestation neither himselfe being at all disposed nor his hearers capable of instructions so while the fury and strength of temptation lasteth the Christian is not his owne man in appearance waite then a while longer the tempest will be over the Starres shine cleere and the eye of faith shall be comforted with the light of Gods countenance Now as there is evermore an habite of grace and seede of God remaining in the soule of every true servant of God and faithfull member of Christ Iesus and ever shall remaine in spight of all the malice of Satan and the gates of hell and our owne corruptions too and the rage of wicked men so for the operation of the same it is at all times stirring the power thereof being never wholly buryed even in the greatest agony of the soules vexation there is a resistance vnto evill and a secret hand of grace running along with our impotent and tumultuous passions keeping those waving stormes of the soule within some compasse which else would swell above the bankes to the fearefull inundation of the soules tranquillitie And therefore is it howsoever may arise rebelling commotions from within yet never shall we finde that they have in direct tearmes of blasphemy broken out contrary to divine light inkindled in their breasts in despight against the Holy Redeemer which too often falleth out in Cast-awaies Consider the example before mentioned whether Moses or Eliah or Job or Jeremy It is true they were exceedingly and beyond measure transported to wish for death and to curse the day of their nativity doeth argue a great distemper of spirit but it is but a distemper and doth not forbid but they might as soone after they were be brought to a more sober moode and better minde Eliah wisht to dye so Moses so Jonah here wishes directly against themselves howsoever their anger or a great part thereof might be against the Lord. Iob and Ieremy they cursed but whom the Lord no they durst not they could not therefore it breakes out another way and is discharged vpon the day the night wherein they were conceived and borne the pappes that suckled knees that dandled them the man that brought tydings they shot at randome bitter words yet none flye vpward against their Maker this caution still hath beene remembred and the secret power that hath curbed those swelling motions hath at no time beene wanting to them Two cases there bee wherein I observe the holyest of Saints living to be iniurious in the highest measure against their owne felicitie but never directly against God the one is in extremitie of their owne sufferings which hath now beene handled the other an excesse of their zeale to Gods glory Thus Moses wished to be wiped out of the booke of life rather then that people should have beene consumed to whom the Lord had made promise of entring Canaan What would the nations have said thought he either that the God of Israel was vniust of his word or vnable of power to bring and plant that people in the land of the possession O let me never see good day saith Moses rather then God should suffer this dishonour With the same affectionate zeale was Paul mooved partly to his countrey-men the Iewes of the same flesh with him chiefely in regard of Gods honour who had sworne and bound himselfe in an everlasting covenant to Abraham and his seede for ever that rather then that people should absolutely be cast off and forsaken hee himselfe might become Anathema and accursed for ever Doe you see by these examples how iealous of Gods glory the Saints have beene though no mans zeale can be too great to Godward yet in the ardour thereof working with their dimme faith to have discovered manifest impotency The same effect well nigh to returne to the present purpose after a contrary manner of working in the violence of their owne extremities most commonly hath beene produced There can no such causes happen wherein a man with Ionah ought to wish for death the time by God appointed yet not come Ionah truly herein did transgresse so did Moses and Eliah too Yea but to be angry with God in expresse tearmes or to fall into this hopelesse exigent of cursing can it any waies be excused or made tolerable in the sight of God or course of sanctitie What then shall we say for Iob and Ieremy or yet for Jonah the occasion of this whole dispute Yea there is none so madde I doe suppose who will offer the excuse or purgation of Ionah in this his madde teasty combate and quarrell against the Lord his Maker yet in this will I exempt Ionah from the everlasting curse in that hee fell not into expresse tearmes of cursing For the other two O what iust what holy men Iob I meane and the other good Ieremy whether went ye downe downe vnto the sides of the pit or how fell yee downe downe into the
am and without the grace of God assisting the perfectest that ever were among the sonnes of men Christ only excepted had not power of themselves one houre to subsist In this then let mee cheere vp my heart that if I fall into drunkennesse I have a Noah to raise me when I am truly grieved if into adultery I haue a David to support mee when my heart is truly affected with his penitentiall Psalme if into pride of heart I have an Hezekiah to restore mee when the same heart is with godly sorrow truly humbled If I fall into plaine impaciencie murmure and repining I have a Moses a Iob a Ieremy a Ionah to direct mee when vnto a more sober and setled spirit with them I am returned Let this vse be made of the Saints faylings to comfort vs in our infirmities not to animate vs in any wilfull impieties Children they are not of God but of Belial who doe this latter Thirdly In the third place since it is a Prophet that here complaineth and we have observed the like complaints of sundry the Prophets in the examination of this doctrine more then of any other kinds and professions of men whatsoever Let the Prophets and Ministers of God from hence learne somewhat to their instruction at least-wise a right iudgement of the calling and businesse they take in hand Qui desiderat Episcopatum c. saith the Apostle he that desires the office of Bishop or of some inferiour Pastor and Teacher in the Church he desires a good worke But now worke hath painfulnesse and this by few I am sure is desired and if the calling may bee honourable yet sure it is not easefull Cursed is that man especially in this high and holy function that divideth what God hath ioyned together honour and labour or that ioyneth what God hath separated ease and honour The Angels of God the higher in nature the more quicke and diligent are they in their service to God and to his Church and the Prophets of God are called Angels and the Angels Ministers and fellow-servants with them Hee that shall with Atlas vnder-proppe the heavens or with David who was a Prophet beare vp the pillars of the earth no marveile if he groane sometimes And thinke not that it was not for nothing that Ionah here was thus besides himselfe and so iudge of the former complaints of those good Prophets mentioned that they did proceede from the grievous pressures and waight of those burdens which in the waightie charge of their callings they have sustained The names wherewith I finde the calling named may partly instruct vs herein Seers are they called and o how long wilt thou cause mee to behold or see grievance saith one of them Hab. 1. Shepheards they are called and well may say with Iacob Thus was it with mee in the day time the heate consumed mee and the frost by night and my sleepe departed from mine eyes Gen. 31. Are they not also called Watch-men and to them the voyce calleth Watch-man what of the night Watch-man what of the night A Lyon my Lord a Lyon the roaring Lyon that goes about seeking whom hee may devoure Watch yee stand yee fast quit your selves like men I stand I stand continually vpon the Watch-tower saith the Prophet Isaiah in the day time and I am set in my Ward whole nights you know to what end to fore-see dangers Lastly they are called Fishers Matth. 4. and here they must resolve to grapple with many an hideous storme If Peter and Andrew will follow Christ they shall catch soules but withall must looke to finde a sea of trouble of it when once they have launched out into the deepe O that this were considered of at Naioth in Ramah and in the Schooles of the Prophets The Lacedaemonians had their Palastram or place of exercise for the youth that afterwards they might make choice of tryed souldiers against the times of needfull warre What are those houses before named in the right intendment but improovements vnto noble fortitude that with the Priests of God who sounded the trumpets of old the Priests of these dayes may proove incouragers to the Lords people in the Lords battels against sinne and wickednesse Diogenes vpon a time comming into the tent of Philip King of Macedon was askt by him if he came as a spye yea quoth he for I come to spye out thy folly and madnesse who being not constrained by any necessitie doest set as it were vpon the dicing board both thy life and kingdome Are not we according to the best acception in as high honour as ever was the Macedonian Philip doth not the neglect of our office draw with it as great danger as his folly How is it then that we who should bee leaders to the Lords people have cloathed our selves with the fashions and humours of the times in stead of the compleate Armour commended by Saint Paul to the Ephesians have put on the sword of infidelitie the girdle of licentiousnesse the breast-plate of vnrighteousnesse the shield of infidelitie Whooredome and wine and new wine take away the heart was the complaint of old We have not lessoned but added to the account chambering and wantonnesse Tobacco too and drunkennesse are the sins of these dayes and which is worst of all I would not speake it the Prophets doe eate vp the sins of the people O that my head were a fountaine of teares that I might weepe day and night for the sinnes of the Prophets For the leaders of my people cause them to erre saith the Lord leading them into blinde pathes and crooked waies and they shall stumble and fall together and none shall raise them vp saith the Lord. The case indeede must needs proove desperate when they who should support doe stand in neede of supportation and they who should be raisers vnto others are themselves down Awake for shame oh yee of the stocke and stemme of Levi and let Aarons rod flourish in your hands or else resolve to burne eternally Breake forth into thunder o yee sonnes of thunder and let the trumpet yet sound louder Are not we the men who are now even now to prepare a people against our Masters second comming and is the spirit of Eliah thinke you sufficient for vs now is the time to be zealous or never or never O let the people of God pray for the Priests of God O let the Priests of God whose office calles for more zeale now then did the former dayes looke well into their office if not so farre as to distast the same with Ionah yet to have a more considerate regard and to be more sensible of so sacred and Angelicall a function and not to prepare thereto as the most doe with myrth and Ioviality Neither is my speech wholly to these a word of exhortation would not doe amisse to the Prophets of God in earnest who having in sinceritie vndertaken the calling doe finde truly the burden of it Let them not
the fire without melting And for this cause neyther was it the voyce of the Lord proceeding immediately from his spirit which spake to Ionah here or to any of his Prophets elsewhere For as no man hath seene his shape so neyther hath any man heard his voyce at any time as sayth our Saviour Ioh. 5.37 The voyce of the Lord sayth David is powerfull the voyce of the Lord is full of maiestie c. but in his Temple doth everie man speake of his glory And truly vnlesse wee first take comfort in hearing the Lords voyce in his Temple and that by the Ministery of man daily delivered wee shall take little pleasure in hearing the Lords owne voyce which shall shake both heaven and earth much more the consciences of all sinners when he shall show himselfe in farre more dreadfull manner then once he did vpon Mount Sinai But how came the voyce to Ionah I have showen you negatively how not was it then in audible manner from without audible or rather intelligible it was to Ionah but in secret and from within like that still small voyce that came to Eliah The Lord spake vnto Iob but out of the whirl-winde and Job therewith grew humbled before a man most daring And I thinke had there to this voyce in what kinde soever it came to Jonah beene ioyned but some powerfull signe of the Lords presence Ionah durst not then have carryed himselfe so petulantly if the Lord had spoken to him whither out of the whirlewinde as to Iob or out of the flaming bush as to Moses or out of the storme as to Eliah or in a more excelling vision as vnto Daniel as vnto Iohn Rev. 1. He durst not then have replyed as he doeth much lesse if as he is in his owne ineffable existency had God spoken durst he once to have muttered It is true the Lord doeth sometimes speake audibly striking the outward sense of man as by the Trumpet which called vnto Iohn Revel 4. Againe sometimes hee hath revealed himselfe visibly to the eye of mans body and so he did to the young man with Elisha the Prophet 2. Kings 6.17 and to Paul Actes the 9.3 Sometimes againe and that very vsually vnder the time of the old Law he hath revealed his will to the fantasie or imagination and that by a dreame in the night Lastly and that most specially and most inwardly of all hath the Lord made knowen his purpose to the minde of man his intellective or vnderstanding part as the most essentiall part of man and most capable of Divine revelation But this last hath not happened alwayes after one kinde and manner but sometimes after a more abstracting and ravishing sort the man for the present being so disposed that hee knowes not whether his spirit bee in or out of his body at the lestwise the spirit being for the time deprived the vse of any the senses that it may attend the better to heavenly visions Thus was Ezekiel carryed out of himselfe into the valley of dry bones Paul into the third heavens thus fell Peter into his trance Sometimes againe to come to the question in hand and this most commonly to his Seruants the Prophets the Lord hath given his word or his signe by a secret instinct or inspiration Thus was the manner of olde and that thus it was with Ionah in this place may appeare by the context in comparing this speech with the precedent verse where is set downe that Ionah fainting wished in himselfe to die and said it was better for him to die then live This wish or speech of Jonah was secret within himselfe no eare heard it but the Lord and so the Lord in secret againe doth answer him and hee againe answers to the Lord. The Lord saide to Ionah and Ionah saide to the Lord the manner and carriage of which saying and interchange of speech as it was secret and silent so no thoughts could vnderstand but the heart of Ionah and the Lord only Shall we now apply this the Author to the Hebrewes hath done it in these words God who did in times past at divers times and sundry waies speake vnto the Fathers the Prophets have in these last daies spoken to vs by his owne Sonne whom hee hath appointed heire of all things by whom he made the worlds Now which kinde of speakings had you rather choose whither by seruants in the house or him that hath made the house and is heire of all Some there be who say O that we had lived in the daies of the Prophets or the Prophets now in our daies for then should we be vifited with new revelations and visions from the Lord. Hence spring vp almost in all ages those Anabaptisticall spirits pretending daily new revelations but inspired from hell to leade away vnstable soules which will not content themselues with the sound doctrine of the Gospel delivered by Christ Iesus the only Sonne of God To this end also have the Ministers of Antichrist devised new traditions and vnwritten verities to feed the humour of such men that they all might bee damned saith Saint Paul who beleeve not the truth but have pleasure in vnrighteousnesse in his second Epistle to the Thessalonians O remember the saying before that God spake divers times and diversly to the Fathers the Prophets none of them for the time being able to deliver an absolute forme of doctrine but as expecting daily somethings yet to bee added they waited for further revelations or inspirations from above And shall we expect that doctrine which they left imperfect to be made vp or perfected by the giddy spirits or furious phantasies of such who come like the old Prophets I have dreamed I have dreamed O no God hath spoken to vs in these last dayes by his Sonne the heyre of all who came out of his Fathers bosome and therefore hath revealed his whole will concerning our salvation and the means thereof and the same to remaine without any addition alteration or change to the end of the world he hath also sealed the same by the witnesse of his spirit in the hearts of all beleevers so that we may say with Peter whether shall we goe from thee for thou hast the word of Life c. To conclude since Saint Iohn wrote his revelation which he received from Christ there is to be looked for no other Revelation whether from Angels or men but cursed is he that addeth or taketh away from the words of the Booke of this Prophesie or from the writing of any other the Prophets Euangelists Apostles This word of God saith S. Paul to Timothy is able to make the man of God perfect what neede then any other helpe and furtherance perfection being by this word to bee attained vnto a perfection greater then that the fathers before Christ saw a perfection so farre as is conuenient during the state of our mortall life and Pilgrimage here vntill that glorious day in full strength breake out and the
the Reformists of our time would the Governours in this our Church and Kingdome appointed for the outward preservation of peace and tranquillitie And this is the way the order every man ought to vse in particular to worke his peace and agreement with his aduersary Not first to runne to the Church to tell the Church as the vsuall manner now adaies is falling at first to suits in law open contentious branglings and ianglings in Courts Ecclesiasticall and Temporall whereof their is no end God iustly punishing contentions minds because they love not peace with dissentions all the daies of their lifes But this is the course we ought to vse if we meane to be directed by Christ his aduise and counsell First goe to thy brother and admonish him of his fault betweene thy selfe and him alone in friendly manner What hurt can come vnto thee by doing so for if thou gaine him to a better minde then blessed shalt thou be of the Lord and he will also blesse God for thee this is to love thine enemie according to the perfect rule of charitie If he regard not this then take with thee one or two more according to the rule in the second place prescribed thou hast cast him before God so before men also if hereby he proove not bettered thou thy selfe thus bridling thine anger hast freed thy owne soule from the danger of Iudgement and Counsell and hast brought him within the compasse of both that God in due time may revenge as a Iudge men may witnesse his iustice against thy aduersary But lastly continuing still obstinate to bee thine enemie without a cause thou mayest then complaine to the Church of him Dic Ecclesiae Tell the Church of him bring him to the Bench or to the Barre before the Iudge whether Spirituall or Temporall that he may bee openly convicted in Law and then if still hee remaine refractory let him be to thee as an Heathen or Publican as a man excommunicate Thus it ought to be my brethren this is the right order of proceeding Peace be vpon them and vpon the Israel of God peace shall be vpon them and vpon the Israel of God who walke according to this rule But what shall I say the case being farre otherwise I will take vp my complaint with the Prophet Isaiah Iudgement is farre from vs neither doth iustice overtake vs wee waight for light but behold obscuritie for brightnesse but we walke in darkenesse We roare all like Beares and mourne like Doues Citie and Countrey cry out for Iustice Iustice Citie nor Countrey doe take the right course proceeding in that order our Saviour hath left vs therefore are many overthrowne in a rightfull cause Hence springs that generall clamour against Lawyers which howsoever God will not overpasse and a fearefull woe there is belonging to the vniust nourishers of debate to thee also doe I say whose office it is to determine controversies if thou hold them longer in suspence if thou pervertest the cause in iudgement howsoever God may vse thee as an instrument to vexe the contentious and troublesome spirits of some yet this thy rapine and covetousnesse shall in the end sinke thee lower into hell Yet I am perswaded many should have more happy successe in their suits if they did not begin in so rough manner at the first But as I haue shewed or if it succeede well enough with them for the present yet it shall increase their iudgement with God to a greater measure afterward The men of this age if they sustaine the least wrong breath out nothing but law law whereas they ought to remember that the right vse of the law is never separated from charitie and to fall to open pleadings before priuate admonitions in Gods sight is a plaine breach of the sixt commandement whereby such an one doth shew his hatred to his brother Let vs vse all courses before we fall to Law-courses for this is the last meane which Christ hath left for the quieting and ordering of his Church to goe lastly all other waies first tryed to such whom God hath set in publike office in his Church which order because many doe pervert being carryed away rather with a spirit of malice and rancour then of vnitie and loue God doth suffer to winde themselves into many and in inextricable Laberinths of trouble And thus much for anger in generall occasioned from the text rather then intended and how to order and preserve the same within convenient bounds 4. Particular The question in speciall doth concerne Ionah's anger and the cause thereof according to these words Ionah Doest thou well to be angry for the Gourd And here first the manner of correction in this forme of speech which the Lord vseth deserveth to be noted For a man would rather have looked for burning coales to have proceeded from his lippes here is no more but thus Doest thou well to be angry Bowe the heavens O Lord and come downe saith David Touch the mountaines and they shall smoake cast forth hightnings and scatter them shoote out arrowes and destroy them Let Peter be Iudge and he will call for fire from heaven to consume an whole Citie much rather vpon one sinfull man that dareth to contest with the Lord of glory What shall the pot contend with the Potter or the thing formed say to the Former Why hast thou made me thus Note the great clemencie of the Lord to Ionah herein but not without application to our selues For doth he not in as milde and louing manner deale with vs sending his Prophets rising early and sending them in his name to deale with vs by exhortations invitations promises of loue and protestations to receive vs if we will convert and turne vnto him We beseech you by the tender mercies of God saith Sa it Paul We intreate you as his Embassadours to be reconciled vnto God when we are fallen out with him as Ionah heere Heare what God himselfe saith by his servant Moses so oft as we decline his precepts Doe ye thus requite the Lord O foolish people and vnwise is not hee thy Father that hath bought thee hath he not made thee and established thee O Ephraim what shall I doe vnto thee O Iudah what shall I doe vnto thee my bowels are turned within me my repentings are kindled within mee wash thee from thy sinnes O England cleanse thy selfe from thy pollutions O London when will it be Is not our God a consuming fire are not the sinners in Sion afraid of him who shall dwell with everlasting burnings When the offer of mercy will not serue he speakes in the person of revenge and fury for what are we but bryers and thornes to that consuming flame and who would saith he set the bryers and thornes against mee in the day of battell I would goe thorow them I would burne them together Behold I am pressed vnder you saith he by another Prophet as a cart is pressed that is full of
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
finde by the pulse of their affections a strong inclination to Ionah's disease they may vse these remedies to allay the fury and settle the tranquillitie of their owne soules First let them consider against whom they doe oppose in their anger is it not against the great and mighrie God The Thistle in Lebanon sent to the Cedar in Lebanon saying give thy daughter to my sonne to wife or take thou my daughter to thy sonne to wife and there passed by a wilde beast that was in Lebanon and trode downe the Thistle Thus said Joash King of Israel to Amaziah King of Iudah when he sent this message let vs looke one another in the face and this is the least of a thousand that I can say when we dare provoke the God of heaven to his face Can we throw downe mountaines by our might or dry vp the sea at our rebuke Can the Toade as the Fable hath it equall the Elephant in bignesse though shee swell and swell and swell againe and burst in swelling O then let vs remember that arrowes shotte vp into the ayre returne vpon the head of the shooters and pierce downewards Againe consider thine owne deserving for sure thou hast good cause to be angry with God and why thou hast from time to time so well deserved at his hands It is the mercy of the Lord that we are not all consumed saith Ieremy and truly wee are lesse then the least of all his mercies therefore the vse is soveraigne which the same Prophet maketh Lament 3. Wherefore doeth a living man complaine a man for the punishment of his sinnes Let vs search and try our waies and turne againe to the Lord Let vs lift vp our heart with our hands vnto God in the heavens c. Thirdly to passe from this iudge not of Gods favour to thee or his righteous proceedings in thy cause or person from the sense of thy present suffrings but from the end and issue which commonly God makes of his Saints afflictions and therefore whereas now thou art vnder and thy feete sticke fast in myre and clay pray vnto God with David that he would advance thy head and set thee vpon the rocke which is higher then thou so shalt thou be able to looke about thee round and with comfort behold the hilles and dales spacious forrests and groves thou shalt then with correction of thy passed folly perceive plainely the causes the reasons the end issue of Gods wise and gracious proceeding with thee and perceiving shalt praise and magnifie his name for it The Warre-like Souldier while the heate of the battell lasteh heares and sees nothing but confused noise and garments rolled in blood the pransing of strong horses the ratling speares Bellonaes rage with the clashing armes and clanging trumpe doth astonne his sense for the present and hee hath no leisure so long to thinke of the countrey of Peace the Ensignes of Honour the Garlands of Victory Victorious when he doth returne from the spoyle of his enemies then he rides in the Chariot of Triumph Trophees are erected he doth with ioy recount his dangers passed glory in his wounds received when all tongurs doe sound his praises Saul hath slaine his thousand and David his ten thousand Even so when the Warre-fare appointed for vs is accomplished we shall stand vpon Mount Sion Victorious beholding the Aegyptians dead vpon the shoore and shall sing the song of Moses the Horse and his ryder are throwne into the Sea Principalities and Powers are vanquished and subdued and we shall raigne for evermore Secondly My second vse shall be also of exhortation but this to the troublers of Sions peace and Edoms children who insult vpon her desolations It is necessary saith our Saviour that offences come but woe be to them who are the causers and grieve the soules of Gods children for they doe not alwaies labour of their owne inward griefes and private distresses of their owne soules from within Eliah flyes from the face of Iezabel and growes weary of his life woe be to Iezabel therefore who is the cause of it In the meane time the Saints groane and cry out for the wrongs done vnto them and grow impatient of spirit because the Lord doeth not worke the deliverance shall we say howsoever their impatiencie is not to bee excused that the world who hath procured their vnrest shall escape vnpunished or that the soules shall not be heard who to this day cry from vnder the Altar how long o Lord holy and true doest thou not iudge and avenge our blood on them that dwell on the earth Remember the parable of the widow and vniust Iudge avenge me of mine adversary saith shee avenge mee of mine adversary and still shee cryeth avenge mee of mine adversary he would not for the iustnesse of her cause heare her but her importunity prevailed What 's the vse our Saviour makes thereof the answere ariseth by a gradation shall not God much more Iudge and revenge who is a iust Iudge and in a most iust and rightfull cause and that in the behalfe of his children his children which doe not onely call but cry and cry day and night shall not God avenge his owne elect saith he which cry day and night vnto him though hee beare long with them As who would say there is no sense nor reason to the contrary and therefore he saith plainly I tell you he will avenge them speedily Luk. 18. Thirdly In the third place Let vs learne to bee advised of this one thing how wee spend our iudgements vpon any whom we yet see labouring vnder the crosse least prooving vncharitable in our censure it proove to be our turne next to vndergoe the same tryalls vnder which wee see our â—â—other with some bitternesse of spirit wrastling for the present Alas If we iudge onely from the outward behaviour and externall effects which for the present affect our senses Ionah then is already condemned by our doome and how hardly must it goe with all those famous Worthies before named Rather Let vs enter into this account with our selves and say good God if Ionah indued with a farre greater measure of holinesse then poore I did proove thus fretfull and impatient vnder the hand of God how lesse able should I have beene to have borne but halfe the burden he sustained If Eliah Moses Ieremy Iob had not the power to master their vnruly passions sure then if Ibe not conscious to my selfe of the like weakenesse I never came vnto the tryall or how weakely should I resist in the day of evill A man that lyes groveling on the ground and sends forth lamentable groanes wee know not well the anguish of his spirit yet this we know that he is terribly indisposed yet for all this though the sight of all men and in his owne thinking too he be as a man most desperately forlorne and miserable he may notwithstanding by the helpe of some cunning Physitian and Chirurgion be
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