Ionah's contestation about his gourd In a sermon deliuered at Pauls Crosse. Septemb. 19. 1624. By R.V. preacher of Gods Word.

IONAH'S CONTESTATION ABOVT HIS GOVRD . IN A SERMON DELIVERED AT Pauls Crosse . Septemb. 19. 1624. IONAH 4. vers. 9.

And God said to IONAH , Doest thou well to be angry for the gourd ? and he said , I doe well to be angry , even vnto death .

THIS whole Prophesie or Booke of Ionah , may well for the state thereof be so conceived , as to be borne forth by way of Dialogue or Interlocution betweene the Lord and Him : the Argument maintained sometimes directly , sometimes indirectly ; by Word , by Signe , by Practise , by Example .

The Lord begins : The word of the Lord came vnto Ionah , the sonne of Amittai , &c. Ionah answeres disobediently . The Lords sends him to one place , hee goeth to another . Then the Lord speaketh againe , but by his creatures , opposing his practise against Ionah's , and maintaines his Argument by the Windes , the Marriners , the Whale-fish ; and so the controvesie descendeth into the bottome of the Sea .

At the third Chapter ; Behold , A new Scaene of trouble beginneth . The word of the Lord came vnto Ionah the second time ; saying , Arise , Goe vnto Nineveh that great Citie , and Preach vnto it , the preaching that I bid thee .

Here Ionah answeres like an obedient seruant , conforming his practise to the Lords command .

But soone after ( his Message , according to the tenour thereof , not taking effect ) he showes his discontented minde ; and the same expressed in angry tearmes , inwardly conceived , by way of expostulation , in the beginning of the fourth Chapter .

Then the Lord enters parley with Ionah , after a friendly manner , Doest thou well to be angry ? the Lord replies vpon Ionah by a loving signe , and the Lord prepared a gourd , &c. and thereof Ionah was exceeding glad .

But now , Iterum saeuiunt irae ; Anger breakes out againe : The gourd withers , Ionah frets ; the Lord speakes , Ionah answeres ; the one friendly as before , the other frowardly : Ionah , Doest thou well to be angry ? yea saith Ionah , I doe well to bee angry , even vnto death . The next words conclude the prophefie and whole disputation directly against Ionah : And thus may be conceived the frame and structure of the whole Booke .

This Text is a plaine part of the Dialogue , disputation , contestation , or contention ( which you will ) ; and herein more particularly are obserueable , the parties contending , the Lord and Ionah : the manner how the contention or controversie is carryed , and it is by word , or saying : God said to Ionah , and againe Ionah said to God .

The matter in question is expressed in the word , angry , and therein I shall speake of anger somewhat largely : the question in speciall , is concerning Ionah his anger , and therein I shall deale more strictly . And thus far on the Lords part .

The answere of Ionah hath likewise in it these three specialties , answerable to the three parts of the former Quere , which may easily bee apprehended in the question by the Lord , specially directed to Ionah .

First , here is a simple affirmation on Ionah's part , the Lords question first implying thus much , Ionah , art thou angry ? yea , saith Ionah , I am angry : Secondly , a peremptory affirmation or iustification , Doest thou well to be angry Ionah ? yea , I doe well to be angry . Thirdly , a deepe aggravation , Doest thou well to be angry for the gourd ? yea , I doe well to be angry vnto death .

The first Circumstance .

The parties contending are the Lord , and Ionah . Impar congressus , a most vnequall match : and yet Ionah farre the weaker , hath also the weaker cause in hand .

Tu domine fundasticaelos , Thou Lord in the beginning hast established the heavens , and laide the foundation of the earth , and formed the spirit of man within him . Great is our God , and great is his power , his wisedome is infinite .

Now looke vpon Ionah , and who or what is he ? at the best , but a weake and mortall creature , a man borne of a woman , of few dayes and full of misery ; hee commeth vp and is cut down like a flower , he fleeth as a shadow and abideth not . And doest thou open thine eyes vpon such an one , bring such one into iudgement with thee , saith Iob in the same place ? Here is instruction for all in places of Superiority ; let them learne from this one example of the Lord here , how to carry themselues towards their inferiours .

Doth the Lord vouchsafe to reason with Ionah , and give him account of his doings ? who then art thou that doest swell against thy brother , and disdainest to answere thy fellow-seruant ?

Drop downe yee heavens from above , and let the skies powre downe righteousnesse . Woe be to him that striveth with his maker . For wee may not search into the Lords counsell , further then he hath revealed ( it is farre more dangerous then to meddle in mans matters ) but there admire where he hath concealed . Howbeit , we see ( to the shame of our pride and scorne of our haughtie stomackes ) the Lord full often doth not refuse to commit himselfe to the tryall ; the Iudge to be iudged by vs his vassals : Therefore hath he appointed a day wherein he will iudge the world in righteousnesse ; and the consciences of wicked men , who refuse his iudgements now , shall be made to acknowledge his iustice then . Thus speakes the Apostle : and he alleadgeth it out of the Psalmes , that thou mightest be instified in thy sayings , and overcome when thou art iudged .

Let then all petty gods , take example from this great God , whether they be Kings or Rulers , or Magistrates , or Officers , or Masters , or Fathers of Families ; since God is equall towards vs , ( and that the heavens will one day declare ) let vs learne equitie and faire dealing one towards another . This lesson had Iob learnt Chap. 3.13 . If I did despise the cause of Man-seruant , or Maide-seruant when they contended with mee , what shall I doe when God riseth vp ? and when hee visiteth , what shall I answere him ?

Thus shall we walke worthy the title of Gods ; otherwise , breake the teeth of the vngodly and malicious , smite out the Iaw-bones of the Lyons , O Lord .

For such , who walke not according to this rule , retaine no longer the image of their Maker ; but are degenerated into Lyons , Beares , Tygers , evening Woolues , and so are they called in Scripture .

The second Circumstance .

Here the question is , how the saying came to Ionah , againe how Ionah spake to the Lord . Was it facie ad faciem , face to face ? not so . It was a Priviledge of Moses alone , Exod. 12. That the Lord would speake to him face to face , and this but in a figure too ; there being intended thereby , but only a more familiar kinde of presence or dealing with Moses , then with any other the Prophets , vntill Christ came : for when Moses desired to see the glory of God , and his very countenance , it was permitted to him only , to haue a sight of his Backe-parts while his glory passed by . This being a received truth : That no man can see God and live , I meane the life of Nature ; more then the waxe can indure the heate of 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 shadowes clearely be chaced away .

3. Particular .

Anger in generall may bee defined , a commotion of the minde for some supposed evill , ioyned with an appetite of revenge .

Let the parts be examined . I say , first a commotion for that it is not a simple affection but compounded of hate or mislike , and hope ; hate for some conceived iniury , & hope to be revenged vpon the iniurer : yea it drawes the whole man into commotion ; the head deviseth , the hand acteth , the feete cannot abide in one place but runne the paths of destruction ; all the inward powers are like wise troubled : our love perplext , feare confused , desires inflamed , our reason peruerted ; and the whole man doth suffer paine together with the passion and is disordered . Therefore not vnfitly doe I call it a commotion .

So also is it a commotion of the minde not of the humor , or complexions principall ; it being the iudgement of Divines so likewise of true Phylosopy , that the passions may bee occasioned from the divers temperatures of the body , but doe proceede principally from the disposition of the divine soule ; according to the truth of this principle , that the soule is the prime moover in the body , and it were a thing monstrous and absurd to affirme that the humours of the body have any power over the soule to worke vpon it contrary to its immortall and impassible nature , impassible of any power save onely from that hand which made and infused it .

Besides many arguments tending to which purpose , receiue this one for all , namely , that two the most principall affections gouerning in this life , loue and ioy are not determined together with the ending of the story of our dayes , but doe accompany the soule , and are inherent in the same after , as without the expression of which two there can bee no happinesse ; a cleare euidence that both the soule was the prime moover while it dwelt in the body , so that it doth retaine the same power and that in a more noble kinde , when it is without the body .

I adde this moreover , that it ariseth from some supposed evill . For there is not alwayes a reall and subsisting cause of our anger . The Pope was angry for his Peacocke , the Pope was angry for his Porke , and wee are often angry with our very shadowes .

And lastly I say , ioyned with an appetite of reuenge , and therefore wee see commonly at the first apprehension of any wrong , that the blood doeth recoyle vnto the heart , and by and by into the face ; as a Blood-hound or Mastiffe , to flie into the face of the iniurer .

Among all the passions , by God planted in the nature of man , there is none more violent then that of anger ; and for this cause truely , because wee are by nature more impatient of euill , then we are coueting of good , made senselesse sometimes through the cloying excesse of present delights , but too quicke and sensible enough , euen of the least supposed euill , where against anger doeth chiefely bend its force .

It is nourished with the most bitter humour ; a bagge of gall hath angers food , it feedeth on the same with greedines , yet without all delight , and thirsteth after humane blood .

It is a Serpent that eateth out her owne bowels ; a wilde beast that scorneth to bee tamed ; a sacke full of poison ; a fire pent vp within the bones ; a flame when it breaketh out to consume others .

It is a sickenesse of the Soule , a Frenzy , a Fury , a Madnesse .

Ora tument ira , nigrescunt sanguine venae : Lumina Gorgonia saevius angue micant .

The lips swell , the blood turnes blacke within the veines ; The eyes more firie red , then are Gorgonian Snakes .

What , have not Poets and heathen Moralists , written in the reproach and dispraise of anger ? Let him that is angry , before hee strike his fellow , behold his owne countenance in the glasse , and then let him beare his anger first , which hath thus transformed and disfigured him .

Notwithstanding , hee who hath placed the sand a bound for the sea , that intractible and foming Element , who hath taught the Vnicorne to abide by his crib ; hee doeth nurture Beares , and teach young Lyons to seeke vnto him for their prey ; Woolues , and Badgers , are his obedient slaues .

Yea the poison of Aspes , Scorpions , and Toades , are tempered by his great hand , to the common good of the generall body ; his hand hath also tempered the passion of anger , to the good of the lesser body man-kinde .

I hold not with the Stoickes , who hold a vacuitie of passions ; Christ our righteousnes was angry , sometimes when he lived vpon earth , as also he wanted not any other the affections , griefe , ioy , &c.

In heaven there shall bee perfect peace , and ioy without interruption ; and I see there no cause of anger . As the intrailes therefore of the beasts vnder the Law , were exempted from the sacrifice : so the spleene and gall of our natures , which serue here onely to feed our male contented passions , shall be exempted , it may bee , or left at the bottome of the hill ; when wee ascend that holy Mount , which reacheth above the cloudes , and the Citie which is the mother of vs all .

But in the terrene condition of ours , so throughly seasoned with euils , the onely true obiects of anger ; God hath seated it among the other affections of the minde , as not onely vsefull , but necessary in this life ; and it is that to the soule , which the Nerue is to the body , a whetstone of fortitude , a spurre to vertue , and honourable actions .

Among all the other parts therefore , before mentioned in angers description , let vs take into a little further view , the obiect whereupon it is bent , and concerning which it is to be directed .

The onely obiect of anger is evill , whether reall , or apparant , but most truely reall ; and therefore Ionah here was much mistaken , in that he made God the obiect of his anger , who is goodnesse it selfe .

Others have divided anger according to the obiects , into anger inhumane , as to be savage against kinde and kindred ; madde , as that of Balaams , to be angry with his Asse senselesse ; as that of Xerxes , to bee angry with the Mountaine Aethos , to be angry with the River Hellespont .

I affirme , that evill is the onely obiect of anger , and is in our selues or others .

First for our selues , for there is a time , when wee ought to be angry with our selues .

An old man there was once heard chiding , hee was asked with whom ? with a certaine old man quoth he , who weareth gray-haires , but wanteth vnderstanding . And so Plato vpon a time , went in hast to beate his seruant , and taking the scourge of correction in his hand , hee stood still for a good space , with his hand lifted vp , and in the end spake thus ; exigo paenas ab irato , I chastise quoth he , my owne anger .

Thus anger rightly bestowed against our selues , the Apostle doeth commend in the 7. Chap. the 2 Epistle to the Corinthians , as a noble branch of repentance , or godly sorrow . For the same , that yee sorrowed after a godly sorrow , saith hee , ( among other fruites ) what indignation or anger hath it wrought ? Yea what revenge ? What anger will you say ? Why , be angry saith Saint Basil , against your sinnes , the divell , lies , vanities , your selues .

What revenge ? Be revenged vpon your sinnes , the divell lies , vanities , your selues .

Oh , when will the edge of our anger , of our revenge bee turned this wayes ! This is a noble anger , to be angry with what God is angry ; a worthy revenge , when vertue doeth chastise vice . Behold saith the Apostle , hee speakes it with an Ecce , the same that ye sorrowed as ye ought , what anger ? what revenge , &c. This is a victory most acceptable vnto God , and shall be crowned of him , with a crowne of glory .

There is a time also , wherein wee may be angry with our brethren , but with greater caution ought this to bee tempered .

For we are but seldome angry with our selues ; but often with our brethren ; but a very little angry with our selues ; very much with our brethren , making that to be but a mote in our owne eyes , which is a beame in our brothers .

The Apostle hath a very apt , and wholesome admonition to this purpose , in the first verse of his fourth Chapter to the Galatians , each word containing a secret argument to innocent anger : Brethren , if a man be overtaken with a fault , yee which are spirituall , restore such an one in the spirit of meekenesse , considering thy selfe , least thou also bee tempted .

More specially , in our anger to others , obserue wee these two , the manner , the measure : for the manner , walke according to the old rule well knowne , little practised ; hate the offence , love the person .

How can this bee ? I answere , how is the father angry with his childe ? Even so , that though hee chastise the fault , he loveth the childe ; so be angry with thy brother , that yet thou be in charitie with him .

This is an hard lesson , may some say , both to hate , and love , at the same time : but in other matters of lesse waight , thou knowest wisely enough , how to distinguish .

For if thou have a garment that is bespotted , thou knowest how to take out the spot from thy garment , not to reiect the garment for the spot : even so take out the moth that is in thy brothers eye , but preserue and doe not destroy the eye , because of the mote in the eye .

So for the measure of our anger , I shall not neede in many words to prescribe .

It was prohibited to the Iewes , in correction to their brethren , that they should not exceede the number of fortie stripes ; wee being for the most part in cases of priuate revenge culpable of that which was obiected against the Israelites by the Prophet Obed , in their dealing against their brethren of Iudah , vnder the raigne of Ahaz , viz. that they persecuted them with a rage that reached vp vnto heaven .

Our Saviour in the 5. of Saint Mathew doth mention three degrees ( besides actuall murder , which is to bee punished with death by mans law ) of vnlawfull anger .

The first in thought , he that is angry with his brother , the second in gesture or signe , hee that saieth to his brother Racha , which word signifies anger , and in the speech of our Saviour doth forbid all signification of our anger to our brethren , either in looke or countenance , or by any other signe or gesture .

The third sort of vnlawfull anger there mentioned , is expressed by word , or tongue ; hee that saith thou foole , or gives any other reproachfull prouoking termes , or speeches to his brother .

The whole text runnes thus , Whosoever is angry with his brother without a cause , shall be in danger of the Counsell ; but whosoeuer shall say , Thou foole , shall be in danger of hell fire .

Then beware of offending in the first kinde , being angry in thy secret thought against thy brethren , take heede more especially , it be not manifested by some outward signe , take heede most of all these , it breake not out into intemperate language .

If thou feare not the Iudgement , feare an assembly , or counsell ; if you feare not the counsell , stand in awe and tremble at hell fire .

But heere now a very necessary question doth arise ; If anger be so strictly forbidden as we see ; what course or remedie is then left vnto vs in all iust provocations of wrath , and concerning the manifold iniuries , which are daily offered to our persons , how are we to behave our selues ?

A question truly well worthy to bee discussed , and the same very apt and pertinent to the Treatise of Anger .

Wherefore I answere , that we ought at all times abstaine from anger , even to our very thoughts , saving in the manner as is before spoken to be angry with the sinne , not with the person .

Howbeit , we are not debarred the vse of lawfull courses , in the remedying of wrongs , and preventing further dammages , when we are iustly thereunto provoked , and cannot otherwise maintaine peace .

But wilt thou know wherein ? tread not the path of revenge , and goe not in the way which thy intemperate anger would leade thee : But follow the counsell of thy blessed Saviour ; whose words in this cause are so plaine ; I wonder any man should mistake , whose aduise is so wholesome , I wonder all men doe not more regard it . Matth. 18.15 . These be his words , If thy brother shall trespasse against thee , goe and tell him of his fault betweene thee and him alone , if hee shall heare thee , thou hast gained thy brother ; but if he will not heare thee , then take with thee one or two more ; that in the mouth of two or three witnesses , every word may be established ; and if hee shall neglect them , tell it vnto the Church , but if he neglect the Church let him bee vnto thee as an Heathen man or Publican .

Where you see , all meanes by Christians lawfull to bee vsed , to be expressed by our Saviour ; the first priuate , the second more open , the third most publike ; all friendly , but if all will not serue , he is no longer to be esteemed as a friend , with whom we are to deale .

The two first are well knowne , but how little vsed ; therefore the right vse of the last is vnknowne or most abused : By which last , the Church , I doe vnderstand ; such as are deputed in the stead of Christ for well ordering causes , called by some the Church representiue .

For our Saviour here speakes from the manner of the Iewes Common-wealth , who had Elders in every Citie , the first beginning whereof was from Iethro , whose office was to heare and iudge of controversies , and end suits in law : Answerable whereto in our Common-wealth ( comparable , I thinke I may boldly say to that of theirs , and inferiour at this day to no other , for matters of Policie and Church-government , if as truly executed ) for Ecclesiasticall matters , are the spiritualitie , and such as study the Civill lawes : in matters temporall , the Magistrate , and they who studie the Common lawes , for the maintenance of outward peace , and tranquillitie , in this our Church and Common-wealth . Let this be the Church then in this sence : Tell the Church , ( not a Presbyterie compacted of I know not who , as 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 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 rage of thy wrath , behold every one that is high and abase him .

Fretfull Ionah , angry Ionah , pettish Ionah , foolish Ionah , whom doest thou provoke , stand now to thy cause , and consider wisely what argument thou takest in hand , and doe not darken counsell by words without knowledge , which was Iobs fault before thee , and ought of thee more advisedly to be confidered , now that it comes to be thy case .

But it fares with Ionah , as with a man borne downe with a violent streame , the law of his members is at this time so powerfull in him , that there is little and no appearance of the life of grace . Consider the degrees , and first :

His affirmation .

Yea , saith Ionah ; he doth not conceale his inward heate , as if it would burne his heart out if he should .

Jonah had but little time to consider betweene the question by the Lord put vnto him , and the answere by him to be made , and the fury of his inward passions , the while raging ; no great maruaile if some distempered heate appeare , and he answere out of reason .

A man who is in a tempest at the sea , hath not ( while the tempest lasteth ) the government either of himselfe , or any thing about him : and thus is Ionah the second time losed in the surging seas of his owne passions .

The which may teach vs therefore to doe nothing , while the heate of the passion lasteth , but vpon premeditated tearmes .

For what ? when it flyes in the face of God , what will not anger dare to doe ? Occiderem te , saith one , ni iratus sim , I would kill thee , but that I am angry with thee ; whereas we know not how to fight in other temper , and never strike but in our anger , like the Emperour Iustinian the second , who beeing deprived of his nose by Leoncius his predecessour , vpon every remembrance of that iniury , caused some friend or other of that Emperour to loose a nose or be slaine .

But I list not to stand vpon this , since Ionah contents not himselfe with one poore word , yea , nor with a simple expression , but proceeds to a iustification , a deepe aggravation of his anger according to the division before remembred .

Yet truly thus farre can I not choose but take notice , that albeit this very one word , ought not once to have beene conceived in the breast of Ionah , yet more tolerable had bin his fault , if here he had rested and suppress't all further commotion of his vnguided spirit .

And therefore here ( by way of passage vnto the next point ) learne we that advice of Salomon , Chap. 30. If thou have done foolishly in lifting vp thy selfe , or if thou have thought evill , lay thine hand vpon thy mouth , and stoppe thine anger before it proceede too farre .

For as followeth in the same place , the much churning of milke , changeth it into an other nature , and the wringing of the nose bringeth forth blood , so the forcing of wrath in the end commonly bringeth forth strife , strife blood-shed , blood-shed death oftentimes and perill of eternall destruction to the name , person , or posteritie of such , who give themselves over to the government of this fury .

A cholericke man for this cause , or he that gives easie passage to his anger , is not vnfitly compared to a man dwelling in a thatcht house , who being therein rich in the morning , sets it all on a light fire before the evening ; for Anger slaies the foolish , saith Salomon .

Therefore once againe , quench it while it is a sparke , which is not so easily done , after it hath got head ; shut the flood-gates before the streame grow too violent , and beare downe all before it .

But what should Ionah doe ? must he not answere to the Lords question ? for the Lord doth aske him , if he doe well to be angry , and since that so he is , and so thinketh , as good speake it as dissemble .

I finde the same question before in the fourth verse , put vnto Ionah by the Lord in the same manner , yet I meete not there with any word of Ionah by way of answere exprest .

Belike ( as there he was sullen and would not ) so now being thorowly heated with this fire , he cannot refraine any longer , but must out with it .

He continued ( as should seeme ) from that time to this , saving only a little Interim for one nights rest , like vnto a greene peece of wood or chubbed blocke which lies over a few coales smoaking and smouldring ; but now the moysture being well suckt out , he breakes into a light flame , and spits and spartles fire against the Lord : note his manner in the second specialtie of his speech .

2. His peremptory Asseveration or Iustification .

I doe well to be angry . It was a milde saying of Augustus the Emperour to one of his souldiers desirous to be dismissed his armie , but wanting a iust and honest excuse to his friends at his returne home , say , saith the Emperour , that I have angried thee .

But what shall I say to thee Ionah , who art angry not in shew , but in deede ? who vndertakest to iustifie thy anger , and that not against an earthly Emperour , but against such a great King , who casteth out the glory of all earthly Kingdomes and Empires like the clay in the streets ?

I know not surely well what to say to it : yet this I am sure of , that mightie Cedars I see sometimes to be mightily shaken , that he who thinketh hee standeth may looke better to his standing .

Wee have a pregnant example in Ionah here , a chosen man in Israel , and one of the worthies of God .

I 'le speake no more then what I know : yet my knowledge herein I must confesse is ledde into a wonderment , when I consider , as I finde it .

Now , in that heavenly Chorus , next vnto those glorious Cherubins and Seraphins who continually doe cry , Holy , Holy , Holy , we shall doe well to ranke the glorious company of the Apostles ; and after them the goodly fellowship of the Prophets ; and next to these , the noble Armies of the Martyrs .

And why say I this thing ? that you may also wonder together with mee , when I have showne vnto you , what I have observed from the great weakenesse in this kinde of the holy and most honoured Prophets of God .

When you shall behold , such who have commanded the waters , had power over fire , who have travelled the sea , rode in the ayre , subdued kingdomes , wrought righteousnesse , beene renowned in their times , and left the glory of their names vnto posterities ; these I say to have beene conquering and prevailing over all outward force , yet of their owne vnruly appetites to be brought into subiection , or of their inward passions to have beene mainely foyled .

Yea , I have not yet discovered the whole truth : for I must needs say that I have found none , as comparable to the Prophets in the abovesaid respects : so like them none , to have beene transported in the like measure , or carryed with such disordered violence as these , and those , who have received the best testimonies from , and beene graced with the greatest honour from his hand .

Let vs cast our eyes from Ionah , the most 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 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 faint nor be discouraged , an end shall be , and their expectation shall not perish for ever , though in the meane time they beare the heate and burden of the day , and the harvest be great , and Labourers few .

Let them take courage and grow yet bolder , to oppose against the face of all such who cast durt and dishonour into the profession .

Let them not grow impatient with Ionah , though with him tossed by sea and land ; the time is at hand wherein Michael our Archangel shall descend , causing them who have slept in the graves to awake , and they who have converted soules shall shine as the Starres in glory ; but they who have subverted soules shall be turned into the darknes of Gehenna .

Thus farre have I beene bold with my brethren of the same profession . I would be loath so to determine my application ( since the case of Ionah in the iustification of his anger against God , is not particular only to him , but may well be applyed as more generall and common . )

Fourthly , Give me leave in the fourth place therefore to examine his words in a larger sense , whether ever , either thee , or I , or any of vs have not beene in the excesse of this passion so farre mis-carryed that in our persons this speech of Ionah be not too truly verified , I doe well to be angry against the Lord .

It is to be wished , that we were all in grace so well confirmed , that Saint Iames doctrine were well grounded in vs ; my brethren , count it all ioy when yee fall into divers temptations .

But ( as it is with vs ) the exhortation of Saint Peter is not needlesse : Beloved thinke it not strange concerning the fiery tryall , as if some new thing were happened to you .

For iudgement must begin at the house of God ; and hereat the righteous full oft-times proove dismayed .

Whether it be his owne sinnes the waight whereof presse heavy , and he cries , yea roares and cannot be heard .

Whether it be the iniquities of the times , as a man borne downe with a violent streame ; whether oppression in iudgement and violent perverting of iustice , able to make a wise man madde .

Whether the scourge of tongues and malediction of sinners , whether the secure estate of such as feare not God , and the flourishing of scornes , a shrewd temptation , whether his owne neglected innocency or meekenesse trampled vnder , by the feet of the wealthy .

Whether dereliction of friends , losse in estate , poverty , sickenesse , or what other disease of the time .

Or lastly , Ionah his plague to sustaine continuall molestation in his calling , and to be tossed vp and downe .

I doubt not but I have touched the grievances of many one , who heares mee this day : Hence come those dolorous pangs , fearefull distempers , despairing cryes , those fighes , those groanes , that beating of the breast , that stamping with the foote , Ezekiels signes of mourning .

In briefe , that cursing of the day of our nativities , and why were wee borne to such hard conditions ? O that the grave had beene my wombe , or the wombe alwaies great with mee . Non est dolor , sicut dolor meus , No man ever so plagued , so troubled , so crossed as I am , and I see no reason , no cause for all this , nor end of all my sufferings .

This to be the case of every of vs , who can deny sometime or other ? and all this heate to be discharged , directly or indirectly against the face of God ?

The Lord doth send vs troubles many times to see how we will beare his yoke : but we are like a young Heifer or Bullocke vnaccustomed to the yoke , how oft have wee beene offended with our state , our calling or condition ?

Behold Israel after the flesh ; why came wee into the wildernesse say they ? why here is no water to drinke , why dyed we not in Aegypt ? here 's no bread to eate , no cloathes to put on , and now must we live vpon the bread of providence onely say we ?

We know God can provide such things as are needfull in this life for his children , but why doth he not ?

He hath promised that no good thing shall be wanting to such as feare before him , and seeke the righteousnesse of his kingdome .

But wee see the contrary full often , wherefore is Lazarus laid at the rich mans doore to be releeved with his crummes ? and Iob the richest man in the East , and one that feareth God too become poore even to a Proverbe ?

Why is Naboth most vniustly stoned and his field given away to an other ? why is Ioseph a good man cast into prison ? and Ieremy an holy Prophet into the dungeon , and Daniel into the Lyons denne ?

Are these things done in a well ordered Common-wealth ? now God seemes to take lesse care in the behalfe of his people , then an indifferent King for his subiects .

Sure , oppression makes a wise man mad , saith Salomon , and is not here iust cause of anger or else of Atheisme ?

For is there not a God iudging the world ? or if there be , why are not matters ordered in better fashion then as we see ?

Cast wee now our eyes vpon the wealthy ones of this world , and such who care not for God ; their eyes stare out with fatnes , and they doe even what they list saith David , their Tabernacles are safe from feare , neither is the rod of God vpon them saith Iob , their Bull gendreth and faileth not , their Cow calveth and casteth not her Calfe , they send forth their little ones like a flocke , and their children dance , they take the timbrell and harpe , and reioyce at the sound of the Organe .

This made David , to have beene almost of the same mind , as they , and to have cast in his lot amongst them . This very consideration made Iob astonished very much .

And Ieremy could not forbeare , but he saith , Righteous art thou O Lord when I plead with thee , yet let mee talke with thee of thy iudgements . Wherefore doth the way of the wicked prosper , wherefore are all they happy that deale very treacherously ?

Thou hast planted them , yea they have taken roote : they grow , they bring forth fruit , thou art neere in their mouth , and farre from their reines .

Shall I proceed yet farther ( to say nothing of the common broyles , which at this day , eate into the bowels of Christendome , the adversaries of Zion prevailing and setting vp their banners for tokens . )

How infinite might I be to reckon vp particulars wherein each man finds himselfe aggrieved ? for from him that weares the purple and the crowne , to him that is cloathed with a linnen frocke , tribulation and distresse and anguish is vpon all the sonnes of Adam saith the sonne of Syrach .

Why was I borne blinde saith one , and I borne deafe , and I borne lame saith a second and a third , to bee a creeple , a scorne and derision to the world ?

No man content with his state , but why was it so with me ? why is it not otherwise with me ? a company of wrangling pots are we thus to reason with the great Potter , thus to cavill with our Maker , why hast thou made mee thus ? I like this fashion better then this , 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 these words from him , viz. whereas he saith , I doe well to bee angry , even vnto death .

However , it is a most intemperate speech ; and for the meaning thereof , respecting either the intention or effect of Ionah's anger .

If we expound it of the intention , it then importeth thus much , that Ionah was exceeding angry , so angry that he was full bigge with anger , so bigge that he was ready to breake with anger ; And if so , then fixe this Epitaph vpon his grave stone .

Here lyes the man , who did both raging Sea and Whale disdaine : His anger , worse then Sea or Whale , his anger hath him slaine .

And why , yea why , should not that anger which hath destroyed many , in iustice turne the point sometimes vpon that breast which bred it ?

Truly , the anger of Ionah in this place conceived , yea expressed against the Almighty , must needs be very great .

For we are not angry with our superiours , but for causes extraordinary , suppressing commonly those motions provoking to this passion towards them , which towards inferiours is presently exprest .

For example ; that is tolerable in an equall , which is not to be borne with in a servant ; that in a Lord , which not in a Knight ; that in a Prince , which not in a Lord ; that in a King , which not in a Prince ; and lastly , that is to be borne with patience from God Almighty , which is not to be brooked from any mortall creature besides .

O then , when the heate of our anger ascendeth thus high as to be angry not with Kings and Princes , and Potentates of the earth , but with the God of heaven , King of kings , and Lord over all lords ; this is a fire that eates into the bones consuming the marrow and the moisture , and must wee not either burne in our owne cinders , or else daring to breake out , bee incountred and consumed with that all devouring fire , that flame of Gods displeasure , of his vnquenchable anger ?

Admire and wonder , that Ionah is angry with the great God , exceeding angry with the most puissant Lord , he telles this God and Lord so to his face ; yet is not consumed ; admire and wonder .

But I doe rather vnderstand it for the effect of Ionah's anger , the effect conceived in a manner and ready for the birth , yet strangled in the wombe , which had it beene brought forth , would vnto Ionah have brought most certaine death .

In the old Law , he that cursed father or mother was to be put to death , much more he that should curse the Father of spirits , and great Creator of mankinde ; this was expressely charged with present death , Levit. 24.

Therefore wee reade , Naboth hath cursed God and the King , let him be stoned ; therefore did Iobs wife tempt her husband to this sinne ; Curse God and dye saith shee .

This I conceive to be Ionah's case . He is come almost to the actuall sinne of blasphemie against the second Person in the Trinitie , the which in thought he hath committed already .

For he saith , he hath iust cause to be angry , and if he doe well to be angry , then sure , God hath done him great wrong , and if so , why should he not heare of it ? yea though I dye for it , I will speake my minde saith Ionah ; For I doe well to be angry .

We may supply the fuller meaning of Ionah's minde , partly out of Iob , and partly out of Ieremy , men subiect to the same passions , and wrastling with the same assaults as here .

They were both carryed away with this mis-conceit , that God did vse his power as a law , exercising herein , little better then a Tyrannicall government , and therefore saith Iob in one place , is it good for thee that thou should'st oppresse , & c ? and Ieremy saith plainely , that the Lord by his great might or strength did overbeare him , as is to be seene in the place before cited .

Thus thinkes Ionah , and to this effect , hee reasons in his over-cast imaginations .

My soule is even full of anxietie , and I want vtterance of my complaint . Thy hand is over powerfull for mee , thy counsels are vnsearchable , I know not what to say to it , this is the summe ; I am weary of my life , for I see no fruite , no end of all my vexing labours .

O yet , that God would grant mee this request ( before I open my lippes against the Holy one , and reproach my Maker , and by mans law deserve to be stoned ) that hee would cut mee off and destroy mee , or hide mee in the grave . For sure , I have most iust cause to be offended , yea sure , I doe well to be angry , angry even to death , death to mee is better farre then life .

I have touched ( I suppose ) vpon the highest string of Saints impatiencie , wherevnto the perfectest of men , during yet their mortall condition , are most subiect ; and beyond which is no remission , but to fall into that sinne vnpardonable , which holds no concord with Gods mercy .

Let vs now but make a cord to draw Ionah out of the pit , and preserve all Ionasses from sinking in this mire and mudde , and I will make the vses and generall conclusion of the whole matter , specially this second generall part of Ionah's answer , and herein , the last specially in this generall ; the point yet in hand , Ionah's anger vnto death .

The floods are risen , O God , the floods are risen might Ionah well here say , and all else brought vnto the same brinke of despaire or desperate fury with Ionah here ; O God , the floods are risen , the floods O God have lift vp the waves .

And this not so much in regard of the tyde of vngodlines flowing from without as the violent streames of inraged anger from within : Save me , O God , for the waters are come in even into my soule .

These , these are the waters which drowne the soule , to be feared more then those waters which swallow vp the bodies of men .

Now , two things there be which support Ionah , and the one implies the other : one thing which the Lord doth overpasse , the other which he doeth worke , the one proceeding from his Mercy , the other from his Loue .

First , His Mercy it is which doeth cover Ionah's imperfections , which at this time were risen to a very great height . For how if the Lord should have entred contention with thee Ionah ? and set his anger against thine ? what would have become of thee ?

The like may we say to Iob , to Ieremy ; what Iob ? doeth the Lord oppresse ? Is it without reason , the Lords dealing so , and so with thee Ieremy ? and doest thou well indeede to bee angry Jonah ? dare wee thus to challenge the Holy one of Israel ?

O no ; Take Ionah in his right temper , and he is of another minde , so is Iob , so is Jeremy : I said I will no more make mention of thy name within my lippes said Ieremy , in his heate he spake it , but a contrary stronger heate expelled that by and by , thy word was a fire shut vp within my bones , and I was weary with forbearing immediately after saith he .

So Iob , Chap. 40. once have I spoken , yea twise , but I will say no more , I abhorre my selfe in 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 bottome of the gulfe ?

For I am astonished with Iobs three friends , when I behold his misery , and I cannot but iudge him , as one shut vp in the pit , when I heare his words .

How commest thou out of the deepe O Iob ? who ledde thee out of darkenesse into light o Ieremy ? can a man live againe beeing once dead ? even so are the fruits of your hopes , whose blasted blossomes doe againe flourish , and your broken branches doe againe shoote out .

O , the pit ( I now well perceive , had not wholly shut her mouth vpon you , nor was the life of your hopes vtterly lost , I must in this recall my selfe ) for then ( as the fire doeth resist the water , the water the fire , as the divell is an enemie to our salvation , and heaven is opposite to hell ) so they whom the God of heaven doeth cast out as his adversaries , and they themselves doe so iudge of themselves to be perpetually reiected and abhorred of their Maker , the estate of these men will you know ? or their condition , what it is ?

They are no longer men , but have put on the shapes of divels ; for the image is quite changed from puritie and holinesse which was in the creation , thus hath God lost them , and they have lost their part in God , God is now contrary to them , and they to God ; as heate is to cold , as light is to darkenesse , life to death , fire to water .

Thus God hates them , thus they hate God , thus God fights against them , they fight against God , Michael and his Saints and Angels , against the Divell his members and angels ; and the enmitie it is immortall and never to be reconciled .

They began first to persecute God in his members , God in his turne powres the viall of his wrath vpon their heads , and they blaspheme .

God plagues them , they curse God , and cursing are plagued , and plagued doe curse continualy ; this is the state of the damned in hell , and this is all their spight against heaven .

These are sunke downe irrecoverably into the pit , the pit of fire and brimstone hath shut her mouth vpon them , they are closed vp in the pit for ever and ever .

But who will affirme , who dare to avouch , that thus it was with Iob , or his companyon Ieremy , or that to any of Gods Saints truely quickned by his grace in any of these measures it hath happened or can thus happen ?

No , For they never are at direct enmitie with God , howbeit they may be brought to this point , through the force of continued grievances , to be confounded at Gods iudgements , to stagger in their mindes , and to incline to this suggestion , that it had beene better for them ( whatever God may worke out of it , for his vnsearchable ends ) yet for them and their parts , it had beene better not to have beene borne at all , then to be ordained to such present wretchednesse ; therevpon have they beene mooved to curse not God , but their day , the night , the light and Starres ( as before you have heard ) any thing save only God , whose counsels they admire , though his iudgements proove distastfull .

The matter will proove yet more cleere , if wee consider and compare , but a little the contrary disposition of such , whom God hath given over to this fearefull sinne .

First , These doe resist that light which for the present doth convince their iudgements ; it fareth with the iudgements of the Saints for the time , as with troubled waters , neither pleasant to drinke , nor apt to render the true forme or proportion of any obiect therevnto presented , their imaginations are distempered , and their mindes like the Sunne with a cloude of errour overcast .

Secondly , the outrage is discharged directly in the face of God , they disgorge blasphemies against heaven , as Iulian the Apostate threw his blood into the ayre against Christ ; or the Thracians , who shot their arrowes vp to heaven in thunder and lightning , but the Saints divert the bent of their fury another way .

Againe , those doe it out of a despight and malice to the spirit of grace , in these it proceedeth from an impotency or infirmitie of their natures .

Lastly , the Saints doe evermore end with fairer lightnings , howsoever it may goe with them for the present , and they hang their harpes vpon the willow trees , they shall not alwaies live in Babylon , they shall returne to Sion , and their mouth shall be filled with laughter , and their tongues with Praise , in the meane time subiect to manifold alterations , as is the state of all things in this world besides .

Now it shineth , anone t is overcast and clouded , now t is night , and now t is day , the seasons of the yeere doe alter , there is Summer and Winter , Spring time and Autumne , so there is faire Weather , and foule Weather in the heart of a Christian .

For now 't is health and then 't is sicknesse , now 't is prosperitie and then adversitie , now he sings and then he sighes , praise the Lord , sing vnto the Lord faith Ieremy , cursed be the day wherein I was borne , immediately after saith the same Ieremy , Ionah is exceeding glad for the gourd , for one night , and is very weary of his life , the next morning .

But consider the vpright , and marke the end of the iust man saith David ; for sure the end of such a man is peace at the last .

Even as you may finde many complaints , and bitter cries mixed in the booke of Psalmes , what is the conclusion , or how end the last Psalmes of that booke ? their beginning commonly and ending is this , praise the Lord , praise yee the name of the Lord .

But what 's the end of sinners more specially of such sinners ? woundes and death , and blood-shed , knives and rackes and halters , snares , fire and brimstone , storme and tempest , horrours and terrours , death and damnation .

For these are they that blaspheme God , and really curse his holy name , vpon these he powreth the vials of his wrath , and they gnaw their tongues , and blaspheme and repent not .

There is a word cloathed about with death saith Syrach , but it is not found in the habitations of Iacob , there is a sinne vnto death saith Saint Iohn , I say not that yee should pray for it saith he , but this he saith , we know that every one that is borne of God sinneth not , that sinne , but he that is begotten of God , keepeth himselfe pure , and that wicked one toucheth him not , albeit with Jonah he may be angry , albeit in the strength of his malady , hee may curse life , and wish death , yea never to fall into that sinne of death .

Thus have we performed a worke of love , to draw Ionah out of the ditch , and have preserved all Ionasses from the like danger of sinking .

What remaineth but the conclusion only ? and it shall be briefely folded vp in a few conclusions or generall vses , deduced from this which hath beene said .

1. And the First shall be a point of exhortation , and this to the Saints of God , molested in this their mortall condition with varietie of temptations , and of passions , that they may learne the way to peace , and when they 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 ●●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 good nature , I would intreat thee for the Author thus to iudge .

That he fell not by his hap-hazard vpon his text , or that hee hath not had a feeling of the same . What learning call you that which doth carry in hir bosome a sense or feeling of hir knowen principles ? It hath the name of knowledge experimentall , which cannot be attained by all the search of meere study , and is to bee preferred before all humane learning acquired by the documents and precepts of men .

Who can describe the image of God the father , or pourtray out the shape of the holy Ghost , or expresse the glory of the blessed Trinity ? The meanest Christian who hath God in his heart doth retaine a sounder knowledge of his maker by those hidden operations felt within , then the stoutest Philosopher in the height and sublimity of his soring speculation , or those better learned clearkes ; who can dispute subtilly aboue the Trinity , yet want power to please the holy Trinity .

O but that knowledge is full of danger my text speaks of , and who would wish to be possessed with such a feeling as Ionah , was ? not I , not thou , nor any man ; yet take heede , thou maiest be over-rash in iudging . For why ? anger doeth sometimes and that ordinarily presuppose love . O fearefull case , is Ionah angry with God , saist thou ? an other is of this minde , is it possible in a fraile man , to conceive anger against the great God ? whence springs this familiarity betweene heaven and earth ? aut quam nuper è coelo descendisti Ionah , how lately camest thou out of heaven O Ionah ? yea sure , by the very nature of the speech must be implyed a certaine intercourse of favour and loving commerce betweene the heavenly God and vs . Why els is any man angry with his fellow , but in a conceyt that he hath bin requited euill for good , and the fruits of hate where hee looked for the effects of loue ?

Why then , euen hence in like manner arise those manifold heart-burnings and great disturbances of the Saints quiet ; since they have bin assured of Gods love , but want all signes thereof in their distresses . Is this the part of a loving father think his misbeleeving children , to neglect their suites who call day and night vnto him ? what 's become of his promises and those mervailous workes our forefathers have told vs of wherefore doth he not arise and helpe vs and that early ? O my God , I cry in the day time and thou hearest not , and and in the night season also my soule refuseth comfort . Here our faith begins to stagger , for what ? hath God forgotten to be gracious , and will he be no more intreated , and is his mercy cleane gone for evermore ?

Then the spirit is almost tyred with waiting , and the flesh growes monstrous vnruly . God is not so good as his word , for he hath promised , if in trouble we call vpon him , he will helpe vs , but he regards neither our calling , nor cryes , nor teares . O now the spirit waxeth hot , and the blood doth boyle within the veines : and thus our anger ariseth against God , a thing not impossible , as you see , nor yet allowable , to the Saints most incident , and to the best of Saints , more ordinarily then to the worst of hypocrites , or any other to the state of grace not yet called .

Indeede , for these , I doe not reade of many , or any examples in this kinde , to have entred Contestation with the Lord , as Ionah here hath done , nor is it the Nabals of the world , but the Davids who mourne in their prayer , and are vexed . For vpon what grounds can they challenge God of his promise , and expostulate ? where hath God bound himselfe vnto these with an oath , that he will be their God , and of their seede for ever ? how oft have they called vpon him in faith , and wept vnto him in zeale ? what love to his ordinances , what trust to his Word , what assurance of his mercies , what consolation in his promises , hath beene at any time in their hearts residing ?

I am not angry with the Sunne when it shineth to the Antipodes , nor with the Starres , because they runne round ; I am not angry with the Windes at Sea , when my house by fire is burnt at home ; or lastly , why should the Malefactor , who cryes guiltie at the Barre , be angry with the Iudge , who gives sentence according to the law vpon his offence ?

Even so truly , the wicked foolish , who say in their hearts there is no God , and doe impute their good and bad hap to blinde chance or fortune , who are men of an other world , and strangers to godlinesse : I see no reason their anger should reach , whether their beleefe doth not . Yea truly when they are haled before Gods iudgement Seat , as Malefactors arraigned , their guiltie consciences proclaime woe immediately ; but then begins their anger and desperate rage , when the scalding plagues of Gods wrath doe begin to torment their bodies , and the horrour of deadly darkenesse doth cease vpon their soules for their wilfull blindnesse and folly , and their rage is not only against God , but in a remarkeable kinde of iustice , against their owne members , they gnawed their tongues and blasphemed , Rev. 16.

But if their malice breake out against God or his Saints sooner ( as oft it doth ) it is then a fearefull preparation to these eternall woes mentioned , and hath more properly the name of malice then of anger . For what difference is there betweene the anger of Gods Saints , and of his enemies ? even such as I have shewed , as is the anger betweene two friends , and two most contrary enemies .

These things ( gentle Reader ) I have more deepely searcht into by occasion of my Text , not that I presume herein to commend vnto thee any rare point of skill : for that which may fall out to be rare in the course of my studies may have beene more soundly noted in the labours of other men , and perhaps is not new vnto thy iudgement ; nor to this end doe I it , to commend the feeling of this knowledge vnto any , not so farre experimented in this kinde of learning which wee have from Ionah ; but to this end rather , that wee may bee wise to put a difference , and be suspended from rash iudgement concerning the state of divers Gods Elect , wrastling here in this vale of misery , falling and rising , foyled , and sometimes foyling like prevailers , and that herein we studie true thankfulnesse to the sole-worker of our salvation , who preserveth the soules of his Saints from going downe into the pit of desperation .

For my selfe ( Christian Reader ) I was angry with my God , and knewit not ; very angry but did not well consider it . How manifold are thy tryalls ? O how various and wonderfull art thou in the exercising of vs thy fraile creatures ? Vsque quo Domine , vsque quo , shal not my griefes and groanes , my deepe sighings and often teares , and strong cryes , be full effectuall in thy fight , to manifest thy power within , to vtter thy praise abroad ? O those hills of peace , where are they ? why hast thou caused me to hope in thy word & hast nor furnisht me vnto the battel ? why was I called — ? but returne now vnto thy rest , O my soule , and hope yet confidently . I was angry and mourned in my prayer and was vexed : was it not in thy temple , O God , in thy temple that my soule was exceedingly cast downe and troubled ? in thy temple therefore will I praise thee , because there thou spakest peace vnto my troubled soule , and did'st allay the heat of all my discontented passions , saying as sometime thou didst vnto thy servant Ionah , Doest thou well to be angry ? Thus , even thus thou rebukedst the windes and the waves of all my inward commotions , and there followed immediately a great calme , praise the Lord O my soule and all that is within me praise his holy name . For it was not flesh nor blood then which then was in the strength of impariency and stamped with the foot , it was not flesh and blood that did reveale , that did put this good motion into my breast , but my father in heaven , therefore praise the Lord O my soule .

At this time I was assigned to the Crosse , & had not yet chosen the Text I meant to treat of : the choise was soone made ; For what more acceptable service to our God , more pleasing to his Church , more effectual for the preachers of his word to deale in , then to expresse their minds vpon those Themes , the power whereof hauing first subdued their owne affections doth with greater force from them flow forth vnto others , and procure more ample glory to his name , vnto whom the whole action and efficacy of the worke is in speciall wise to be referred .

Thus have I made my selfe a foole in glorying , but it is in my infirmityes , and if for this I be disdained of the Michals of the world , I will study to become yet viler in their eyes , that Gods power by my weaknes may be exalted . Is not this the end of all our beings ? and ought we not by all meanes whether by precept or example or however labour here vnto ? whether we be besides our selues saith S. Paul to the Corinthians it is to God , or whether wee bee sober it is for your cause and hee is no follower of Paul as hee followed Christ in this , who will not thus indeavour to become all things to all men , that of all sorts he may gaine some to God and he that respecteth his owne credit private opinion and speeches of others , before the winning of souls , he is ashamed of the Gospell of Christ ; a shame of all others most shamefull and one most vnworthy to be a minister of the new Testament .

Thus Christian and friendly Reader and one of the houshold of faith whose love I doe onely imbrace , have I not made my selfe strange vnto thee , and for this cause desire the fruit of thy prayes to be assistant vnto me that I may open my mouth with boldnesse in the cause of the Gospel whervnto I have traviled and am yet in paine . I beleeved and therefore did I speake saith David , but I was sore greived . I also beleeved , the same have I preached , the same againe have I penned . Now to all those who love the Lord Iesus , I conclude , Grace be vnto them , and Mercy , and vpon the Israel of God .

FINIS .