Exposition of Jonah, Chapter 4
CHAP. IV.
Ver. 1.2, 3.
But it diſpleaſed Jonah exceedingly, and he was very angry: And he prayed unto the Lord, and ſaid, I pray thee O Lord, was not this my ſaying when I was yet in my Country? therefore I fled unto Tarſhiſh: for I knew that thou art a gracious God, and merciful, ſlow to anger, of great kindneſs, and repenteſt▪ thee of the evil. Therefore now, O Lord, Take I beſeech thee my life from me, for it is better for me to dye then to live.
THis Chapter ſets forth the Events of Gods ſparing of Nineve.Summe of the Chapter.
The Events are of two ſorts; a froward ſervant, and a gentle Maſter.
In Jonah we ſee the example of a froward and waſpiſh Saint, who too much cleaves to his own reaſon, without due reſpect had to the will of God, or to the good of ſinners. For a good man, he is as cholerick a man as lightly we ſhall read of. And we have his fellows, if not in goodneſs, yet in teſtineſs and peeviſhneſs. Take heed, and do not imitate.
1. We ſee how ill he takes the ſparing of Nineve, Parts.ver. 1. he is displeaſed and angry. 2. We hear him juſtifying his former flying, ver. 2. 3. We read a ſtrange prayer he makes, ver. 3. Take my life from me. 4. We may hear more peviſhneſs. ver. 9. I do well to be angry, even unto death.
For the firſt of theſe,What is was that displeaſed Jonah. we may not conceive Jonah diſpleaſed or angry at the repentance of the Ninevites; this being quite contrary to the truth of grace which was in Jonah. Grace never oppoſeth grace in another, but firſt deſires it, and then rejoyceth in it. But, it displeaſed him exceedingly; that is, that the Lord did not the evil which he ſaid he would do to Nineve. And why ſo? becauſe now he ſhould be accounted a falſe Prophets and God who ſaid Nineve ſhould be overthrown, ſhould be blaſphemed as variable, and not true of his word; as not only the heathens round about, but even the Iſraelites themſelves would be ready to jeer at his coming home among them: A goodly meſſenger and meſſage! and hereafter we will not regard thee a whit.
It displeaſed Jonah exceedingly, and he was very angry.
Some ſay he was offended at the calling of the Gentiles, as thoſe in Act. 11. and 22. and that by the ſpirit of propheſie he, foreſaw the rejection of the Jews, into whoſe room the Gentiles were to ſucceed. But this is too far fetched, nor agrees with the Text and Argument here brought, nor with the goodneſs of an holy heart, ſuch as Jonahs was. It is beſt to underſtand it as before.
Note. The godly have, and confeſs their infirmities.And we may obſerve: A godly man hath many and great infirmities; but withall, confeſſeth them though to the ſhame of his own face, as doth Jonah here. Formerly, from the ſame ground, we concluded the Divinity of the Scriptures; and now the ſincerity of the Saints. Paul for them all; I do not the good I would, and I do the evil I would not: O wretched man that I am, who ſhall deliver me!
Uſe. Remember this, ye Saints, and enure your ſelves to the duties of humiliation and mortification; and where juſt occaſion is, be not aſhamed to confeſs and give glory to God. J…ſ. 7 19.Let God be true, and every man a lyar. To me belongs nothing but ſhame and confuſion of face: with a lowly deportment, ſuitable to thoſe humble conceits and ſpeeches you uſe concerning your ſelves.
Leſſons to be learned from Jonah.Then for mortification, learn by theſe failings of Jonah,
1. Not to be wedded to thine own will, ſo as to ſet it before or above the will of God, as did he. Self denial is the firſt leſſon that a Chriſtian ſhould take forth, and make uſe of it all along in his courſe: Be not wiſe in thine own eyes. Lean not to thine own underſtanding. Go not by thine own ſhallow reaſon, but which way the revealed will of God ſhall lead thee. Jonah had Gods mind fully revealed to him in this point. Go and preach to Nineve, and thereupon ſhould have ſilenced his own reaſon utterly.
2. Having a deſire to advance the glory of God, be ſure to uſe right means thereunto; not as Jonah, who for fear of Gods diſhonor refuſed to do Gods Errand at Nineve. It is a goodly and ſpecious colour for actions to talk of the glory of God: but if the courſe be … a direct and warrantable courſe, in vain ſhall the glory of God be pretended, who will never account himſelf honoured but in a way of his own. Yea, it hath been the advancement of many a wickedneſs, to pretend ſo and ſo in order to …; and the courſe of Antichriſt, to make a noiſe of acting in order to the Church.
3. Be tender of the life of man, and of his outward welfare; I ſay not ſoul, but even the body and worldly condition, as Jonah was not, and we ſee how he is chid for it▪ And we ſee how loving the Lord is, even in this reſpect, ver 11. Should not I spare Nineve a City ſo populous? Remember the ſixt Commandment, Thou ſhalt not kill, 1 Theſ. 4.6.no not in deſire. Remember thoſe commands, Let no man defraud or go beyond his Brother in any matter, for the Lord is the avenger of all ſuch. And, be chary of thy Neighbours Oxe or Aſſe, much more of his life, and comfort of his life; We are fallen into an hard, yea bloudy age, wherein the life of man is little regarded; nor how well he ſhall go along in his courſe. Take heed, there remains a mercileſs judgement for them that ſhew no mercy.Jam. 2.13.
4. Study the gaining of ſouls to God, and be glad when there is the leaſt hope of grace begun in any. Here alſo was ſome fault in Jonah; certainly he heard how they faſted and prayed, and turned from their evil wayes: which ſhould have gladded him, and made him congratulate their repentance, and ſafety thereupon. Remember, and do ſo:Luke 15.10. Convert any if thou mayeſt be ſo happy, and as there is joy in heaven for a ſinner that repenteth, ſo let it be on earth. It was a wicked humour in the Phariſees, that they envyed the converſion of the Publicans. Beware thou, and be ambitious of the great honor of converting a ſoul, Dan. 12.3. To ſhine as the Stars for ever and ever.
For the ſecond particular: A marvel it is, that Jonah is ſo ſtout and ſturdy after his great puniſhment, and all thoſe terrors which God ſent upon him. One would have thought he had had enough of his flying to Tarſus. Note. But ſo it is: Some godly men have ſtout and ſturdy corruptions ſticking by them which may humble them, and keep them upon their watch; and becauſe they watch not as they ought, God ſometimes exerciſeth them with ſtrong afflictions, and ſometimes with ſtrong conflicts in ſad hours. Take heed, Uſe. Chriſtian, and take thy ſelf in the manner for every unmortifyed luſt, and every corrupt affection. Sturdy humors are ſometimes puniſhed with ſharp temptations, or Viſitations of the Almighty.
But I had rather put this humor of Jonah upon a way of carnal reaſoning, which too much ſwayed with him at this time; taken from the mercy of God, which he thought would never ſo far proceed, as to let Nineve be overthrown though he ſaid it; Was not this my ſaying, thou art merciful, &c? Calvin.If Jonah had been ſent to Nineve with an offer of mercy upon their repentance, as to the ten Tribes, we may verily think he would rather have offered his ſervice, then declined it. But now he mutters againſt God for his meer denunciation of judgment,Note. Carnal reaſonings miſchievous. as if it could not agree with the nature of ſo merciful and gracious a Lord God: and this miſ-leadeth him.
Carnal reaſonings do ſometimes lead us from God and duty.
1. Totally as in the ungodly: eve… the mercy of God undoeth them, as they miſuſe it, it is their bane. They know God is gracious, and merciful, and flow to …, and of great kindneſſe; therefore live as they liſt, turn grace into wantonneſs, ſin more that grace may abound more. As men make it, mercy is a common pack-horſe for horrible wickedneſſes, and final impenitency. Why ſhould they trouble themſelves about repenting, when God is ſo merciful?
2. Partially, in the godly, as here in Jonah; he knew theſe Attributes, and therefore he left Nineve and went to Tarſus. It were well if we did not ſometimes bear up our ſelves too much upon the mercy of God, and an intereſt in Chriſt, and certainty of ſalvation, and perſeverance in grace, We hold theſe things right in the Doctrine, and miſerably pervert them in the Uſe. And though we ſwim not with full Winde and Tyde, yet we ſail too faſt with a ſide-winde.
Take head, Chriſtians, Uſe. Avoid them.and down with theſe carnal reaſonings, which exalt themſelves againſt the knowledge of God, and againſt the due obedience to Jeſus Chriſt. The miniſtery intends the caſting them down, and ſo do you, 2 Cor. 10.4, 5. Never will Religion thrive, where ſuch reaſonings prevail. As it prevails more with any man, ſo he leaves them off, as Gal. 1.16. Paul conſulted not with fleſh and bloud, but fell to his preaching-work.
Conſider, there be many of theſe carnal reaſonings taken from the multitude, from example, profit, pleaſure, credit, ſafety, or the like: but none more dangerous then this from the mercy of God; ſo long as God is merciful, on they go in their ſins, and fear nothing. A miſerable caſe!
God is gracious; that is, freely for his own ſake to forgive the ſins of his people. And he is merciful; that is, will relieve them againſt all their miſery, ſpiritual, temporal, and eternal. And he is … to anger; that is, he is loth to empty the Vials of his diſpleaſure upon ſinners. And of great kindneſs; that is, tenderly conſiders their caſe, and is willing to do them good.
But ſhould this or any of theſe be abuſed to keep from repentance and amendment? were not this the ready way to be drowned in a ſea of mercy? Jonah was almoſt drowned in ſuch a ſea; though a godly man, yet almoſt undone by miſapplication of the mercy of God: But thou, O man, a ſecure and hard-hearted wretch, wilt be quite drowned one day, look to it as well as thou wilt.
For the third particular, It is a ſtrange prayer that Jonah here makes, both for the manner, and for the matter of it: He prayed unto the Lord, and ſaid, Take my life from me.
Mark, this is ſpoken in haſte, being exceedingly displeaſed, and very angry; and he ſpeaks it in a muttering and chiding manner, expoſtulating the caſe even with God himſelf, I pray thee O Lord, was not this my ſaying when I was yet in my Countrey? as if he had ſaid, I thought what thou wouldeſt do; I had juſt cauſe to fly away and never do the Errand at Nineve; I ſaid what would come of it: A merciful God thou art, and by doing the Errand thou wouldeſt diſhonor thy ſelf, and I ſhould go for a falſe Prophet.
Note. God hath ſtrange prayers put up ſometimes at the Throne of Grace, even by his own people; in their paſſion they ſometimes come before him in a tumultuating faſhion. Our rule is, to pray without wrath, 1 Tim. 2.8. and many good limitations there are for the ordering of our prayers.
Uſe. 1 Conſider, Chriſtians, and order your prayers aright, as for the matter, ſo alſo for the manner of them. Vent no paſſions before the great God of heaven. It will be ill-favoured prayer, which is ſo conceived and uttered And it muſt be a Divine patience that will bear with ſuch a ſuppliant.
And let a Chriſtian that obſerves his weakneſſes, learn hereby to pray for his prayers; not only for his Sins, Wants, Dangers, other evils, but even his prayers: O Lord hear, O Lord forgive, O Lord hearken and do, Dan. 9.19. There is an iniquity that cleaves to our holy things, which needs to be pardoned. Chriſt is our High Prieſt to take them away, and we need his interceſſion for that purpoſe. Prayer is ſo far from being meritorious, that without mercy it ſhould not be accepted.
But come we to the matter of Jonahs prayer: Take my life from me, for it is better for me to dye then to live; ſo Elias would needs dye in all the haſte for the wickedneſs of Iſrael, & for the perſecution of Jezabel, 1 King. 19.4. Elias cauſe was, better then Jonahs, who only ſtood upon his own Credit, and Gods truth in the meſſage delivered: yet Eliah is reproved for it, ver. 9. What doeſt thou here, Elias? and here, Doeſt thou well to be angry?Note. Sinful to deſire death, how.
It is ſinful to deſire death according to our own paſſionate humors, and may juſtly be reproved.
There be Caſes wherein it is lawful to deſire Death; as for example, when we ſee God calling us out of the world; when the Martyrs ſaw the truth of God lying at the ſtake; when the Congregation of the faithful is in danger if betrayed; when an eminent Miniſter or Brother is to be reſcued, as Aquila and Priſcilla laid down their necks for Paul, and we ought to lay down our lives for the Brethren.
But for irkſomeneſs of living, or in any corrupt way whatſoever to deſire death, is utterly faulty, and deſerves to be reproved. Why? Our life is the gift of God, vouchſafed for ſpecial uſes which he hath appointed; that he may be glorifyed in us, both living and dying, Phil. 1.20. And therefore it may not be foregone till he pleaſe to take us off from our ſtation. Rightly Paul, who in one reſpect deſired to dye, but in another reſpect deſired to live, ver. 21.22, 23, 24.
Take heed, Chriſtians, and ſuppreſs all ſuch way-ward Uſe. 1 and haſty humors of deſiring to dye. Ye may be dead before ye are aware. And ſome have deſired to dye, who were glad afterward that they were alive. And why ſhould ye dye before ye have done your work? Or why are ye ſo ſhie of ſuffering according to the will of God? It comes to paſs ſometimes, that thoſe deſire death in their own way, who have baſely and treacherouſly avoided death in the way of God: nice and fine while they get their own ends, but otherwiſe fool-hardy.
Uſe. 2 Take heed, and to thy power uſe life well while thou haſt it; in a Chriſtian way ſay, It is better for thee to live then to dye: during life there is much good to be done for the ſervice and glory of God; The living, the living, he ſhall praiſe thee, Eſa. 38.19. Spoken in oppoſition to the ſtate of the dead, from whom all occaſion of praiſing God is cut off, ver. 18. So in Pſal. 115.17, 18.
Take heed, it may be in death thou wilt wiſh for more time to live: or that thou hadſt done more work for God, or gotten more hold of his love, or were grown more fit to dye. Such caſes have been, and ſuch may be again. Walk in fear, and while thou doſt live, live to ſome purpoſe.
Ver. 4.5.
Then ſaid the Lord, Doeſt thou well to be angry? So Jonah went out of the City, and ſate on the Eaſt-ſide of the City, and there made him a Booth, and ſate under it in the ſhadow, till he might ſee what would become of the City.
In theſe two Verſes we have two things to be conſidered. 1. Gods gentle chiding of Jonah, Doeſt thou well to be angry? 2. Jonahs expectation of the Event, To ſee what would become of the City.
For the former, we may well admire the gentleneſs and goodneſs of God toward his froward ſervant. God doth not fall foul upon Jonah for his raſh anger, nor take away his life as he had deſired, nor throw him into the ſea again, which he could eaſily have done: But debates the matter calmly with him, to bring him to a ſight of his Errour, and ſet him into his right way again: Note. Teaching us how to treat with offending Brethren, Children or Servants; not wreak our diſpleaſure in a furious manner, but ſo deal with them as they may beſt recollect themſelves, and take notice of their failings for amendment. It is a fooliſh zeal which ſo reproves, as withall it ſeeks not the Parties reformation.
And now we ſpeak of zeal, we muſt remember that Jonah in his paſſion had a zeal of God after a faſhion, being jealous leſt his truth and glory ſhould ſuffer by the ſparing of Nineve, and himſelf accounted a falſe Prophet. Our zeal for God ſometimes hath much mixture, Note. both of ſelf ends, and ſelf-ſeeking, and of exceſs in the venting of it. Sometimes we have a zeal of God, but not according to knowledge, as Rom. 10.…. Take heed, and watch over this hot affection; neither let it be dampened on the one ſide, nor too much inflamed in the other. Beware leſt God have cauſe to chide for the exceſs, ſaying, Doeſt thou well to be angry?
So of good meanings: A man may mean well, and yet make great faults. Jonah meant well when he was exceedingly diſpleaſed and angry. Saul meant well when he kept the beſt of the cattel for ſacrifice. Note. Uzzah meant well when he ſtayed the Ark from falling. Take heed, nothing is more deceitful then mans judgment of his actions in the things of God. In all points we ſhould look to the will of God, and the rule which he hath given in his word.
Doeſt thou well to be angry? He ſaith not poſitively, Thou ſinneſt in being ſo angry, but puts him upon his own better thoughts, and would draw from him his own confeſſion; as if he had ſaid, If I ſhould make thy ſelf judge, yet upon a ſerious conſideration thou wouldeſt find thine errour, that thy mind is as the raging ſea, all in a tumult. L…cha, weigh well within thy ſelf whether there be not a foul fault in this thine anger. So the expoſtulation is far more emphatical and urging, then a plain affirmation, though a chiding.
Doeſt thou well to be angry? If a man would Rhetorically defend Jonah in his anger, there might be many ſpecious colours for it. Or if we would a little admit his excuſes, ſomething might be ſaid for him with ſome handſomeneſs.Rom. 3. But, let God be true, and every man a lyar: We know the judgement of God is according to truth and equity; And, a man ſhall never proceed ſafely and comfortably, unleſs he can ſatisfie his conſcience by the word upon a juſt examination.
Doeſt thou well to be angry? God could provide for his own glory without Jonahs care; yea and for Jonahs reputation. And, if God were ſo merciful as Jonah ſaid, why ſhould he not ſhew it to repenting Nineve? Or muſt God at Jonahs pleaſure bacome ſevere and terrible? muſt he be cruel, that Jonah might not ſeem a lyar? muſt more regard he had of Jonahs Credit, then of Gods moſt holy Nature and glory? Laſtly, it ſeems ſcarce to be endured, that Gods doings ſhould be ſo cenſured and miſliked by a poor, weak, mortal ſinner. One of us would ſcarce abide it. Yet God abides it day by day. God can ſcarce do any thing either for afflicting us, or out of the ordinary rode, but we are apt to mutter and complain; ſuppoſe about the confuſions of the times, &c. In general we confeſs he is righteous in his judgements, Jer. 12.1.yet in particulars we will needs plead with him, and talk with him of his judgements, why and wherefore. Take heed, and ſubmit better.
But the main point is this: Doctr. Say, Do I well to be angry?A Chriſtian when he finds anger ſtirring, ſhould ſay, Do I well to be angry? Anger is a natural affection, and very good uſe may be made of it. Without ſome anger there will be no zeal for God, nor againſt ſin. And he muſt needs be blockiſh and ſenſeleſs, who will not be angry when he ought. There is a quietneſs which is ſinful, and diſhonours God exceedingly, and drowns ſouls in ſecurity. But otherwiſe, we ſhould look well to our anger; ſuppoſe in caſe of Gods doings againſt us, or mans, or any croſs, accident; A beloved Child is taken away by death, I ſuffer great loſs by my Neighbour, or the like; my affections now are all in a hurry. But, Do I well to be angry?Eph. 4.26. my rule is to be angry and not ſin; the affection is good, but the diſtemper is evil. What is it? where am I? whether do I ſwerve from my rule or no? I am apt to offend one way or other: therefore I muſt weigh well how I mannage my anger.
But how ſhall a man know, whether he do well to be angry? Queſt. Anſw. Signs of allowed anger.Anſw.
1. If there be juſt cauſe for thy anger, thou doeſt well to be angry; ſuppoſe at thine own ſin, or the ſin of another: eſpecially to ſee the wickedneſs of the world, and how corruptly things are carried among men. In theſe ca…es, godly men have ſhewed great anger, and were never diſliked for it. Moſes was very angry at their murmurings and idolatries: and Chriſt at the profanation of the Temple.Exod. 16.20.32 22. John ….17. 1 Cor. 11. And in ſuch caſes we ought to judge our ſelves, that we may not be judged of the Lord; to rate our ſelves for our …illineſs, and revenge on our ſelves, and undoe what we have done, to the beſt we can: there is juſt cauſe for it, becauſe we were ſo fool…ſh and ignorant, Pſal 73.22.and as a beaſt before God. Godly ſorrow ever works indignation for errors committed, 2 Cor. 7.11.
But there will never be juſt cauſe to be offended or angry with Gods doings againſt us, or againſt our opinion, as Jonah was in this place. All reaſon requires, that here we be dumb and complain not, and reſt in this, There is more reaſon for it then we are aware.
2. Thou ſhalt not do well to be angry, unleſs the cauſe be we…ghty and of ſome importance, as well as juſt. A Chriſtian muſt not ſpend his powder upon trifles, as the faſhion of ſome is. It would argue neither love nor wiſdom. Not love, for that covereth a multitude of ſins, and is not eaſily provoked. 1 Pet. 4.8. 1 Cor. 13.4, 5, 7. Jam 3.17.Not wiſdom: for, the wiſdom which is from above, is firſt pure, then peaceable. True love and wiſdom reſerves it ſelf for weighty matters, where God requires more of our anger and ſeverity, then of our mildneſs.
3. Thou ſhalt not do well to be angry, if thou exceed the due meaſure of this affection more then the cauſe requires. There is a mean to be obſerved, and certain bounds beyond which we ſhall not do well. Even lawful anger if immoderate, degenerates into fleſhly anger, it may be into fury; more fit for a Beaſt or an Heathen, then for a Chriſtian. Our rule is, to be merciful as our heavenly Father is merciful; and we ſee how his mercy goes, Hab. 3.2. in wrath he remembers mercy. Eſa. 27.7, 8.Imitate God in puniſhing a Child, a Servant, an evil doer. God corrects in meaſure, and ſo muſt we.
4. Thou ſhalt not do well to be angry, if thou keep wrath over long, as it ſeems Jonah did,Eph. 4.26. ver. 9. I do well is be angry, even unto death. Our rule is, not to let the Sun go down upon our wrath. As we muſt not be quickly angry, ſo, when we are angry, we muſt be quickly pleaſed again; Elſe our anger may be turned into malice: And the Devil will watch the occaſion to work us to farther ungodlineſs; as there, ver. 27. neither give place to the Devil. With a malicious man the Devil lies down at night, and goes to bed with him. Pure Wine is corrupted, if it ſtand too long upon the Lees.
5. Thou ſhalt not do well to be angry, if thou grow into hatred of the ſinners perſon: for, right anger is bended at the ſin rather then the perſon, as Mark 3.5. He looked about on them with anger, and grieved for the hardneſs of their hearts. Impenitency is the principal object of our grief and anger; And there are certain rules, that we muſt neither approve the ſin for the offenders ſake, nor hate the offender for the ſins ſake: Only in his great wickedneſs he muſt be either ſhunned and avoided, or elſe reproved.
6. Thou ſhalt not do well to be angry, unleſs thou quarrel with thine own ſins as well as the ſins of others; and, unleſs thou be angry in Gods cauſe as well as thine own: in both which, numbers of people, bewray much corruption. So did not Moſes, Num. 12.3.the meekeſt man on earth in his own cauſe, when ſpoken againſt by Aaron and Miriam, but in point of idolatry nothing but killing and ſlaying. And for our own ſins, we ſee what our Saviour ſaith of M…tes and Beames in the eye, Mat. 7 1, 2, 3, 4, 5. Certainly every man hath moſt buſineſs to do at home: And thoſe ſhall ever go for hypocrites, who ſtrain at a Gnat, and ſwallow a Camel.
Chriſtians, bring your anger to theſe rules, Uſe. or know ye do not well to be angry. I confeſs it is hard to do, but ſay withall, it may be done: therefore Watch, Pray, ſtrive againſt all exceſs and irregularity in your anger. And, the better to expreſs it, ſuppreſs all the cauſes of diſorderly anger, as Pride, Envy, Self love, Covetouſneſs, Curioſity, Credulity, and all the bellows that uſe to blow up anger into a flame and combuſtion. Stop the cauſe, and the effect will ceaſe.
For Motives, conſider how the Lord here chides Jonah for his exceſs, Doeſt thou well to be angry? conſider how it is forbidden in Scripture, Eph. 5.31. Put away all Bitterneſs, and Wrath, and Anger. The ſame again, Col. 3.8. Conſider how much ſin this anger breedeth Jam. 1.20. It works not the righteouſneſs of God. Conſider the danger that comes of unadviſed anger, Mat. 5.22. a man ſhall be culpable of judgment. Conſider thy own infirmities, and how thy ſelf would not be handled angrily. Conſider, the Lord here uſeth Jonah withall the gentleneſs and moderation that can be; and we ought to be followers of God as dear Children, Eph. 5.1.
Note. For the latter, note the wonderful ſtrength of corruption, though it be in part ſubdued by grace. Though Jonah was a good man, and but now reproved of God for his anger, yet ſtill he goes on in his way-wardneſs, and nothing will content him but to ſee the ruine of Nineve. Horrible ſtubbornneſs, which even makes him worthy to periſh inſtead of the City.
Uſe. Hear ye that have the truth of grace, and bend all your forces to the mortifying of Luſts more and more. Fear by Jonahs example, to be obſtinate or ſtiff in any of your reſolutions; eſpecially when the word gives ſome inkling to the contrary. Natural corruption is a ſturdy old man, which will hardly be ſubdued.
He went out of the City, and ſate on the Eaſt-ſide of it.
One would have thought rather he ſhould have ſtayed in the City, to have given them more inſtructions, now that they were upon the point of converſion. If he had met with ſuch a crop of Converts in Iſrael, he would have been glad of the occaſion, and ſtayed among them with all his heart.
But thus it is; Note. Blind paſſions and Corrupt affections hinder us from doing the good which we might and ought to do. Many a man might be very profitable in his place, were it not for his carnal conceits and fooliſh reaſonings. He hath fair opportunity by the Office he is in, or by his relation, to beat down ſin, but build up grace, to reform abuſes of the Sabbath, to do good ſervice in his generation: but by his ſelf-conceitedneſs he ſits ſtill, and doth no good at all. Uſe.
Take heed, and mortifie the remainders of thy corruption; There be Canaanites yet abiding in the land: take them in hand, and ſubdue them more and more. It was the fault of Iſrael, that they ſate ſtill, and rooted not out the Remnant of the Nations: and therefore they proved pricks in their ſides, and thorns in their eyes, to vex and trouble them from time to time, ſo it is ſtill: Chriſtians ſuffer by their corruptions, becauſe they take not pains to root them out. And we ſee the contray, how when Paul prayed thrice againſt the thorne in the fleſh, 2 Cor. 12.7.9.he found a grace ſufficient for him.
He ſate in the ſhadow of his Booth, till he might ſee what would become of the City.
Calvin.Jonah was too literal a Teacher, and did not reach the whole mind of God, who, however he denounced deſtruction againſt Nineve, yet ſtill left place for repentance; that if they humbled themſelves, they ſhould be ſpared; which Jonah underſtood well in preaching to Iſrael; but here in his prejudicate opinions he cannot remember, and ſo is juſtly kept doubtful of the Event, with enduring of ſcorching heat, and the loſſe of his Gourd.
Note. Our corrupt humors do many times keep us in the dark, that we cannot ſee duty or comfort as we ought and ſhould do. Every man is tempted when he is drawn aſide with his own luſt, and enticed, Jam 1.14.
Uſe. Take heed, and ſubdue theſe odd humors, and pray for the Spirit of truth, who will both teach thee all ſaving truth, and bring all to thy remembrance. Had Jonah remembred the tenor of his former preaching, he had not expected Nineves deſtruction ſo pertinaciouſly.
Ver. 6.7.
And the Lord God prepared a Gourd, and made it come up over Jonah that it might be a ſhadow over his head, to deliver him from his grief; So Jonah was exceeding glad of the Gourd. But God prepared a worm when the morning roſe the next day, and it ſmote the Gourd that it withered.
Here the Lord ſeeks to correct Jonahs Errour by a real inſtruction, namely of a gourd, which, Argument. being comfortable to him, Jonah would have ſpared: but Nineve was far better then a gourd, and therefore the Lord moſt righteouſly will have it to be ſpared.
The Simile is in five Verſes, the Application in the laſt.
For the former: we have, 1. Gods providence, in ordering of ſuch an help for Jonah againſt the heat of the Country; he prepared a guard. 2. Jonahs comforting with ſuch a help; he was exceeding glad of the gourd. 3. The withering of it, which was a great grief to him.
Of the gourd; no ſuch grow in theſe Northern Countries,A gourd, what Dioſcorides. but in the Eaſtern Countries a gourd is a ſhrub with broad, black, and ſmooth leaves, and hath a Pod with ſeeds which reſemble ſome creature of that Climate. Such a ſhurb the Lord now provides for Jonah, that he may be ſheltered from the ſcorching of the Sun. But here is ſomething extraordinary in it; namely, that ſo tall and uſeful a creature ſhould ſtart up in a night, and that it ſhould grow juſt to Jonahs Booth, and ſo ſtrengthen the weak ſhelter he had provided for himſelf. So it is a kind of miracle: and miracles have ſeldom been done for a particular mans uſe and benefit, though a dear Servant and Child of God. The greater mercy is this to Jonah.
Obſerve here the providence of God reacheth to the Note. 1 ſmalleſt things that are, even to plants and Worms. We have ſeen it formerly in the matter of Tempeſt, Sea, and Whale, which are eminent works of God; and now we ſee it in a baſe ſhrub which God prepares for Jonah, and in a ſilly worm which he prepares to wither the ſhrub. So of little sparrow, and hairs of the head Mat. 10.29, 30. All are numbred, and not one falls to the ground without the will of our heavenly Father, who alſo telleth the number of the Stars: And upon Egypt he ſent the Flies, Lice, Frogs, Locuſts, other Plagues, and took them away when he pleaſed.
Now bleſs the Lord who humbles himſelf to behold things Uſe 1 on earth, Pſal. 147 5.Pſal. 113.6. We may well admire and adore this glorious Lord God; his understanding is infinite, his Power, Preſence, Wiſdom, Mercy, care of his people, preſervation of the creatures, even the meaneſt. Jonah was much bound to be thankful, that when the Ninevites yielded him no entertainment, and he provided a ſimple one for himſelf, the Lord prepared this gourd for him. Which is alſo our caſe not ſeldom.
Uſe 2 Learn alſo in the ſmalleſt turns of providence to look upward, and aſcribe all to the right cauſes. Whether it be for mercy as this gourd, or for affliction as the worm, it is all of God: he prepared the one, and the other; and ſo he doth ſtill: It is not luck, or meer chance, or ſecond cauſes, but God provides and orders all theſe ſupplies, with all the events, and all the croſſes: It is the Lord; be patient,1 Sam 3.18. Job 1 21. or be thankful; The Lord gave, and the Lord took away, bleſſed be the Name of the Lord. It is not our own how or ſword, but the right hand of out God. If it be a little drug or potion that doth me good, an obſcure friend, a ſmall accident, a little help to ſtand me in ſtead, it comes of God and he ſhall have the glory of the thing, Dan. 11.34. They ſhall be holpen with a little help.
This would be of ſingular uſe in our whole courſe, to live as Chriſtians: to acknowledge a dependance on heaven, to ſee by faith the Soveraign Lord of the world; to breed contentment in that little which is allotted to us, to make us thankful for ſmall favours ſhewed, or patient when a ſmall matter falls out and croſſeth us. The Lord prepares the gourd and the worm: not only the Whale, but the Worm. We are apt in great matters to think God hath an hand, but in ſmall matters we ſcarce look ſo high: take heed, and look upward even in ſmall matters.
Obſerve again, how powerful the providence of God is Note. 2 in theſe ſmall matters. 1. In erecting a gourd, it came up in a night; in the common courſe of Nature it ſhould have been growing up a quarter of a year together, to a juſt tallneſs and bigneſs: but God makes it ſhoot up in a night. The Lord ſometimes on a ſuddain ſhews light and comfort to his people, when and where they leaſt expect it; at the Red ſea, out of a Rock, in the midſt of Jordan. He ſtirred up the ſpirit of Cyrus, to ſend his people home to their own land. He delivered them from Haman in a way which they leaſt thought on. 2. In taking the gourd away: he prepared a worm which ſmote it, and it withered. He could have blaſted it without a worm, but pleaſed to uſe ſuch a vile creature for our inſtruction. Small things can croſs us when God bids them: Graſhoppers, Amos 7.1. Flies and Lice peſtered Pharaoh exceedingly. A ſmall cut in the fleſh hath gangrened and killed. Little David ſlew the mighty Goliah.
Learn to ſee a powerful God in a weak creature; Uſe. 1 Cor. 1 27, 21.Weak things of the world to confound the mighty. By the fooliſhneſs of preaching to ſave them that believe. To uphold a weak Chriſtian againſt Principalities and powers, 2 Cor. 12.9. My ſtrength is made perfect in weakneſs; Water in Baptiſm to ſet forth Chriſts blood, and cleanſing from ſin. Bread and Wine in the Lords Supper to ſet forth the body and blood of Chriſt, and to nouriſh the believing ſoul to life eternal. So of old, the ſword of the Lord and of Gideon; his Barly-cake overthrew the Tents of the Mid…anites, Lamps and Pitchers confounded their mighty hoſt. Trumpets of Rams-horns demoliſhed the walls of Jericho. Moſes his Rod divided the Sea. All pointing at the wonderful power of God, working by ſuch ſilly means. Where glorious means are uſed, we are apt to doat on the means; but where the means are ſo ſimple, we are forced to look up unto God.
Note 3 Obſerve yet more: God provides for his ill deſerving ſervants;God provides well for ill deſervers. as here for cholerick Jonah; he lives whereas he deſired to dye, and beſide, hath a gourd prepared which affords him much comfort. Though we believe not, yet he abideth faithful, he cannot deny himſelf, 2 Tim. 2.13. Gods Children ſometimes deſerve full ill at his hands, and are ready to draw down wrath upon themſelves, but in mercy he forbears, and continues a gracious providence toward them.
Uſe. Mark theſe footſteps of his goings with you, and ſtrive to be thankful. In our paſſions ſometimes we make faults enough, and forfeitures, and open a ſluce to let in judgements: but the Lord ſtops the Damme, and we are not drowned. Admire his goodneſs, and be enlarged unto thankfulneſs. He doth good to them that deſerve it not, yea to them that deſerve ill at his hands; more, to them that are drawing miſchief upon themſelves.
Note. Small matters ſometimes very comfortable.Come we now to ſee how Jonah. comforteth himſelf with his gourd; he was exceeding glad of the gourd. Small matters ſometimes are very comfortable to us; a Cup of cold water, water out of a Rock, Manna out of a congeled dew. Naamans waſhing ſeven times in Jordan. A few Figs and Raiſins to the fainting Amalekite. A bunch of Figs to Hezekiahs Bile. Barly-loaves to thouſands of people. And, to an hungry ſoul every bitter thing is ſweet.
Whereby we ſee what poor and weak creatures we are, Uſe 1 and what a ſilly life the life of Nature is; ſuſtained and cheriſhed by thoſe ſmall matters. And if ſo, be humble, meek, thankful, heavenly-minded, affected earneſtly toward a ſpiritual and eternal life. It is time to get Chriſt to be our life, who ſaid, I am the way, the truth, and the life; John 14.6.to get the Spirit of life, to enter into the way of life, to nouriſh an hope of life everlaſting. Life of the ſoul is infinitely better then the life of the body, and ſo are all the means that maintain it. Outward things commonly are prized according to their worth, and what they will yield, and ſo ſhould the means of grace be mightily prized. The wiſe-men were very glad of the Star that led them to Chriſt,Mat. 2.10. teaching us to prize gracious means which firſt lead us to Chriſt, and afterward confirm us in him.
And we learn in ſmall matters to take notice of a great Uſe 2 love which affordeth them, and much comfort by them. Mercies commonly are beſt ſeen in the want, but it were better to eſteem them by the uſe and benefit of them; it would argue more ingenuity, it may be the truth of grace. It were baſe not to diſcern the benefit of our Limbs and parts, but only by the Tooth-ach, loſs of a Joynt, breaking of Bones, or the like: Nature can do this, but grace looks higher, to a great God in a ſmall favour; Oh it is no ſmall love, nor ſmall purchaſe, nor ſmall pledge: Sleep, digeſtion of Meat, Sun-ſhine, Seaſons of the Year, are ordinary and come of courſe, and they are ſmall to ſee to, and of daily uſe; but ſhould not therefore be the leſs prized, nor improved for God. Ineſt ſun gracia parvis.
For the latter, the withering of the gourd, to the great grief of Jonah.
God hath wayes and means to blaſt our greateſt comforts; as here,Note. God can ſoon blaſt our comforts. the gourd whereof Jonah was ſo exceeding glad, a worm was beſpoken to ſmite and wither it. So we read of blaſting and meldew, Locuſts, Caterpillars, Canker-worms, Palmer-worms, Graſhoppers, other Deſtroyers of Gods providing; whereby an hopeful crop in the Spring comes to very little in the harveſt; all of the Lords doing, Hag. 1.6, 9, 10, 11. Pſal. 107.33, 34.
Uſes. 1 And it teacheth us.
1. Whither to look in all calamities of the year; as for example, the worm which God prepares, the Eaſt-wind, Red wind, Black wind, other evils that come and blaſt our hopes: They come not without the Lords ſending, therefore this is his Controverſie, therefore for ſin, therefore be humbled, make peace, get into his favour, walk more carefully for time to come. Excellent inſtructions for all of us: Do we not all live of the field? and who muſt proſper the fruits of the field, harveſt or vintage, but only God? and if it be not proſperous, who is it that blaſted it? the common ſaying is, My Garden or Field was likely to yield a good Crop, but a ſcurvy worm came and deſtroyed all; I ſhall ſcarce be able to pay my Rent, or maintain my Charge. Nay but, O man, who prepared that worm, or ſent that Eaſt-wind, or other ſpoiler? Affliction ſpringeth not out of the duſt, there is an higher cauſe, look thither, and ſee what is to be done in a Religious way.
2. To check and moderate our joy in theſe earthly things while they laſt with us, as knowing they may be ſoon blaſted and taken away. The Graſs withereth, and the Flower of the Field fadeth away; Even ſo i… the glory of the world.1 Cor. 7.30. Therefore rejoyce as not rejoycing. Comfort may be taken, but take it in a moderate manner. Some are taxed,Jude 12. that they fed themſelves without fear; and they are a great generation now-a-days of men that are wholly in their natural enjoyments. It is noted for part of Jobs piety, that he was jealous over his Childrens Feaſting, and it would be piety in others to be jealous over themſelves.
3. To improve the comfort we have by the creatures, Uſe 3 to the glory of God who gave and preſerved them,1 Cor. 10.31. Drut. 28.47, 48. and muſt bleſs them to us. Whether ye eat or drink, or whatever ye do, do all to the glory of God. In his hands our breath is, and all our times, and all our comfortable enjoyments. It were good to keep in with him, that theſe mercies may be continued, as alſo bleſſed to us. The chief Motive is, to have comfortable Communion with our good God; but it is one Motive, to have an holy and wholſome uſe of the creatures. While the Rent or Service is duly paid, the Tenant enjoyes all quietly.
4. To foreſee changes that may quickly come upon Uſe 4 our natural contentments. Jonah ſhould have thought, it is a pretty accommodation to have ſuch a gourd; but, may not a worm ſoon ſmite it, and cauſe it to wither? Certain it is, that God never lets us a long Leaſe of theſe temporals, but we ſhall have and hold them at his pleaſure. A great change there will be at the laſt, and we ſhould ever wait for it: but before that time there may be many changes,Job 14.14. and it will be our wiſdom to make account of them. It will be far eaſier to ſay, The evil that I feared, is come upon me. He was wiſe and holy who ſaid, All the days of my appointed time will I wait till my change ſhall come.
5. In all ſuch changes that happen, we ſhould be patient and ſubmit to the will of God; as dumb, Pſal. 39 9.and not open Uſe 5 the mouth. This was one of Jonahs faults, that when his gourd withered, he was angry, and ſaid he did well to be angry to the death. Take heed; by much wrigling we may make our burthen heavier then it would have been. But by patience an evil becomes much lighter, which could not be prevented, nor afterward ſhaken off.
6. Above all blaſts take heed of a blaſt upon thy ſoul, Uſe 6 and upon the Ordinances, and left that voice come forth, Never fruit grow on the tree more; Mat. 21. Ez…k. 24.13. Rev. ….11.or that, Thou wouldeſt not be cleanſed, thou ſhalt not be cleanſed; or that, Be filthy ſtill, be unrigh…eous ſtill. Theſe are heavy judgments of God, and lie upon the ſpirits of many for their unthankfulneſs and unfruitfulneſs under the means of grace. They are worſe then Famine, War, or any temporal judgements, as the foul is more excellent then the body: Yet inflicted on many, becauſe they have long ſate under the dews of heaven, and are ſtill a barren heath; nigh unto a Curſe, whoſe end is to be burned, Heb. 6.8.
Take heed, Chriſtians, leſt God in wrath blow upon theſe Ordinances, and for your ſluggiſhneſs make them altogether ineffectual. This is come upon ſome already, no whit moved by all the good inſtructions and exhortations they have heard in the miniſtery. And ſome have loſt the fine and ripe parts which ſometimes they had, and are become very ſots. Others are quite fallen away either to Profaneſs or Hereſie, as the Dog to the Vomit, or the Sow that was waſhed, to wallow in the mire: or as the Salt which hath loſt his favour, and good for nothing but the Dunghil.
There be ſome ſorts of men ſpecially that ſhould beware of theſe ſpiritual blaſts. 1. Young people, who are newly looking into the world. 2. Thoſe that come out of dark Countries to a place of light and warmth, by good preaching. 3. Thoſe that had their Conſciences rowſed by a fit of ſickneſs, and took up good reſolutions. Beware leſt for negligence the Lord ſwear in his wrath that ye ſhall not enter into his reſt, Pſal. 95.11.
Ver. 8.9.
And it came to paſs when the Sun did riſe, that God prepared a vehement Eaſt-winde, and the Sun beat upon the head of Jonah, that he fainted, and wiſhed in himſelf to dye, and ſaid, It is better for me to dye then to live. And God ſaid to Jonah, Doeſt thou well to be angry for the gourd? And he ſaid, I do well to be angry, even unto death.
Two things are propoſed in theſe two Verſes.Parts. 1. A farther tryal of Jonahs patience which is found to be ſmall. 2. A new chiding him for his anger about the gourd, together with his ſtout reply, ver. 9.
For the former: God is pleaſed farther to try the patience of Jonah by adding a new affliction; he not only blaſts his gourd and takes that away, but increaſeth the vehemency of the Sun-ſhine which faints him up, and makes him even weary of his life.
So with us:Note. Loſs of good, ſmart of evil. God ſometimes not only takes away our natural comfort and worldly accommodations, but ſends upon us ſmart and grievous afflictions; droughts, ſcorching weather, diſtempers in the Air, thereby diſtempers in the body, fiery and acute Diſeaſes, as Agues, Fevers, Inflammations, Leproſie, Calenture, &c. which are one of the threats for diſobedience, Deut. 28.21. Or if it be not ſo bad, yet the hot ſeaſon ſhall make us faint, and weary of our lives, as here Jonah.
But why did not Jonah return into Nineve, and get Queſt. 1 ſhelter there? or remove into ſome Village near hand, where he might be protected from this hot weather? Anſw. 1. Becauſe he was of a ſtout and ſturdy ſpirit, Anſw. and would not ſeem in the leaſt to be beholden to the Ninevites, or any of their Neighbours. 2. Becauſe he expected every day the ruine of Nineve, which he would be glad to ſee with all his heart for his Credit fake which he took to be much engaged in the buſineſs. And what ſhould he do in a ruinous houſe, which was likely in ſhort time to come tumbling upon his head?
Queſt. 2 Another queſtion may be, why the Lord doth thus follow him with more and greater afflictions. Anſw. Anſw. Becauſe he had a mind to break and ſubdue this ſturdy humor in Jonah: which the meer loſs of the gourd could not do, as ver 9. he was angry for the gourd; and fears not to tell God, that he doth well to be angry, even unto death. So there needs a farther and ſtronger Purge to carry away this extreamly peccant humor; as with us alſo, whom lighter afflictions do little prevail withall.
Uſes. 1 Take we hence theſe inſtructions.
1. To juſtifie God in all his ſharp dealings with us; when not only he takes away our Children, Wealth, Corn, Cattel, comforts of this life, but ſends Famine, Sword, Peſtilence, new Diſeaſes, Pox, Agues, other evils; Say,Pſal. 145.17. The Lord is righteous in all his wayes, and holy in all his works. We are apt to ſit in judgment upon his doings, and charge him fooliſhly, as too ſevere; but ſhould rather clear him, and lay the blame where it ought to be laid, Pſal. 51.4. That thou mightest be juſtified when thou speakeſt, and be clear when thou judgeſt.
Uſes. 2 2. To lay all the blame of our ſufferings upon our ſelves; as Pharaoh at laſt was taught to do, The Lord is righteous, but I and my people have ſinned. And when we finde our ſelves apt to mutter againſt God for feverity, we ſhould take our ſelves in the manner, and ſay, Why do we complain when the cauſe is in our ſelves? Wherefore doth a living man complain, Lam. 3.39, 40.a man for the puniſhment of his ſins? Let us ſearch and try our ways, and turn again to the Lord. And if we had our due, we ſhould be utterly conſumed, yea caſt into hell long before this time; as in the ſame place, It is the Lords mercies that we are not conſumed, becauſe his compaſſions fail not.
3. To mortifie thoſe wretched corruptions which God Uſes. 3 would have to be weakned, as here, this ſtoutneſs of Jonah; and to break off thoſe ſins which moſt agree with our crooked nature, and odd occaſions of offending. A ſharp winter uſeth to kill the weeds and vermine and cheriſh the Corn that is bidden. So let it be with our failings in one kind or other.
Jonah fainted, and wiſhed in himſelf to dye.
He that will wiſh himſelf dead ſo often as he hath ſore occaſion, ſhall have more occaſions then one ſo to wiſh.Note. Idle wiſhes. Jonah had prayed this before ver. 3. I beſeech thee, take away my life from me. And now ſeeing God pleaſed not thus to gratifie him, he falls to wiſhing which is a lighter kind of deſire. And whereas at firſt he only thus wiſhed in himſelf, afterward he uttered his mind, ſaying. It is better for me to dye then to live, as ver. 3. So David in Pſal. 39.3. My heart was not within me, while I was muſing the fire burned then spake I with my tongue.
Take heed, Chriſtians, Uſe. and ſmother theſe hot and unquiet, affections at the firſt ariſing mark them, conſure them, ſuppreſs them, uſe means to ſubdue and vanquiſh them, as for inſtance. Get abundance of faith and patience, which may keep you from this fainting and wiſhing: ſo did the Apoſtles and Martyrs, and other holy men in great and lingring afflictions, 2 Cor. 4.16, 17, 18. For which cauſe we faint not but though our outward man periſh, yet the inward man is renewed day by day. For our light affliction which is but for a woman, worketh for us a far more exceeding and eternal weight of glory: While we look not at the things which are ſeen, but at the things which are not ſeen; for the things which are ſeen, are temporal; but the things which are not ſeen, are eternal. And conſider it is not a manly thing, to deſire death ſo often as ſtrong afflictions ſhall urge; and we ſaw on ver. 3. how we may deſire death, and how not.
Whether it be better to dye then to live.But let us a little examine the truth of this ſaying of Jonah, It is better for me to dye then to live. Is it indeed better to dye then to live? Anſw. 1. Within the limits formerly mentioned it is better, namely, when God calls us away, or the like, Eccl. 7.1. The day of death is better the day of ones birth. 2. Without ſuch cautions it is not better; and mark, it is neither better for godly men, nor for others.
1. Godly men may do much good in the Church while they live, which if they were dead, they could not do; as for example, while Paul continued among his Converts, he abode with them for their furtherance and joy of faith, Phil. 1.25. and this conſideration put him into a ſtraight, Phil 1.23.whither he ſhould be diſſolved which was far better for him in his own particular, or live yet longer. A godly Miniſter while alive, may be a means of converting, confirming, or recovering many. So a godly parent; or maſter. Yea, in reſpect of a mans own ſelf: he may get the more hold of Gods love, and do more good to put upon his accounts in that day, and ſee his charge of Children well bred up, and entred into the world; with counſel to them where they erre, or to neighbours between whom peace is to be made; and divers good offices.
2. Wicked men of all other ſhould not deſire to dye, whatever their ſuffering be in the world, becauſe their peace is not yet made with God; they are not yet in Chriſt, they have not yet repented, nor ordered their way ſo as to be fit to dye: And if they dye before they he fit, they have infinitely worſe ſufferings remaining for them. It is for ſuch to fear death, and get it put off as long as they can. Why? then they ſhall keep out of hell ſo much the longer.Prov. 14.32. None but the righteous hath hope in his death. Others, by well uſing the means of grace, and accepting the offers of grace, ſhould labour to become righteous; namely by juſtification and ſanctification.
For the latter: God gently chides Jonah for his anger about the gourd, and Jonah ſtoutly replyes upon God in way of juſtifying himſelf. Two ſtrange paſſages! ſee a little what inſtruction they yield us, to glorifie God, and condemn ſinful ſelf.
For Gods gentleneſs, he doth not take Jonah at his word, when he wiſhed to dye, but only gives him a gentle chiding, as ver. 4. Doeſt thou well to be angry? but there he was angry for ſparing of Nineve, Chide gently.here for loſing of the gourd. Both times God is very meek to him; chides him, but as gently as may be. Imitate, chide as occaſion requires, but chide with mildneſs, and in a treatable manner; try whether ye cannot reprove ſin with ſome love to the ſinner: uſe milde words and ſtrong arguments; we ought to be follower of God as dear Children.Eph. 5.1.
Doeſt thou well to be angry? and he ſaid, I do well to be angry, even unto death.
Note the ſtrength of affections; When we are angry,Note. Affections unruly. we are apt to be angry to death. When we grieve, our worldly ſorrow cauſeth death. When we deſire, we are all on fire, and dye if we be not ſatisfied. When we love, we fall to doating: and ſo in other particulars, Cant. 8.6. Love is ſtrong as death, jealouſie is cruel as the grave.
See hereby how much need there is to bridle affections with reaſon, eſpecially with Religion. Uſe. foreign.Well are they called unreaſonable, and need to be carefully ordered. We have our affections common to us with the beaſts, but have reaſon to curb them as beaſts have not; and as Chriſtians, we have rules of Religion where natural reaſon can do little; and even thoſe that are religious, finde enough to do in mortifying their paſſions, and regulating their affections matter of much and conſtant care before-hand, and of ſorrow afterward. Jonah was a godly man, and yet ye ſee in what a pickle he is, and with how much grief he is likely to return into his own Country.
But mark how God expreſſeth the object of Jonahs great anger; the gourd, a filty ſhrub, for which he had not laboured, nor made it to grow; it came up in a night, and periſhed in a night: yet he is angry, even unto death, and tells God he doth well to be angry. Note. Apt to be angry for ſmall matters.We are ſometimes apt to be very angry for ſmall matters; things not worth the joy while we have them, nor the grief or anger when we forgoe them; as for example, If we ſuſtain a little loſs, If a ſmall croſs befall us, If a little diſcredit light upon us, or an opinion of difered it; &c. Weak minds and ſtrong fancies do us much ruth in theſe caſes. Our hearts are ſet too much upon them, Reaſ. and we are too much wedded to our own wills: and in preſent think we ſhall never be recruited of ſuch comfortable accommodations; ſo take on, as if there were no comfort to be had: as Hagar, when a well of water was near unto her. And here, no doubt but there were other ſhrubs thereabouts, to which Jonah might have repaired: or if not, this is not the firſt time that ſhrubs and Trees too have been blaſted.
Uſe. be patient.Take heed, Chriſtians, and bewray not ſuch weakneſs about theſe trifles. Say, if I keep patience ſo little in theſe poor things, what ſhall I do when God comes to take away my life? what, if my houſe ſhould fall on fire, and all my goods conſumed to aſhes? what, if all my Children were ſlain at a clap, as Jobs were even there I muſt ſubmit, and be patient, poſſeſs my ſoul, and inherit the promiſes: much more in the matter of ſhrubs.
Object. Anſw. 1 Oh it was a witty Child, and a towardly! Anſw. Whatever it was, it was not too good for him that took it away, and he ſaw thy doating; and he intended good by the affliction. No doubt but ſome of Jobs Children were pretty and towardly: and we read they were very loving one to another. And we eaſily conceive, that a gourd to a Booth was a pretty accommodation.
Oh I ſhall never get the like comfort if I live never ſo long. Anſw. 1. Thou doeſt not know; if not in kind, yet thou mayeſt have as good, or better. 2. To a good ſoul one God is better then ten Sons, an hundred houſes, millions of gourds, or the beſt of creatures.
Oh there is the queſtion, whether God love me or no: I am ſure he takes away my comforts, but I am not certain that in Jeſus Chriſt he is become my God. Anſw. 1. The aſſuring of Gods love to the ſoul is a buſineſs to be done at all times; not only in troubles, loſſes, and afflictions, but even in our greateſt proſperity, and when we have gone fartheſt about our evidences. Even Believers themſelves muſt give diligence to make ſure their Calling and Election, 2 Pet. 1.10. 2. Certain it is, that neither the enjoying of earthly comforts is a ſign of Gods love, not the loſing of them a ſign of his wrath or hatred; Eccl. 9.2. None can know love or hatred by all that is before him. Yet this is a caſe wherein ſome godly Chriſtians do ſometimes too puzzle and perplex themſelves.
But I conclude with this ſtout reply of Jonah upon God:Reply not againſt God. Doeſt thou well to be angry? yea, I do well to be angry, even unto death. He ſhewed ſtrange weakneſs before, that he was ſo angry for a trifle; but now he bewrays ſome wickedneſs, that he anſwers God ſo ſtubbedly, and with ſome degree of blaſphemy. We might ſay as Rom. 9.20. Nay but, O man, who art thou that replyeſt againſt God? Shall the thing formed ſay to him that formed it, Why haſt thou made me thus▪ We have little now to ſay for Jonah and his goodneſs, but only that, firſt, he writes theſe things of himſelf though to his own great ſhame in the Church for ever; ſecondly, he gives God the laſt word, as yielding at laſt to the equity of ſpiring Nineve. Go, and do thou likewiſe.Luke 1
Note. Uſe. And let us all learn to be wiſe, eſpecially thoſe that are apt to be haſty and cholerick.
Paſſions in the ſtrength of them do tend unto blaſphemy.
Obſerve them how they come upon thee, and be exceeding watchful againſt them. Auguſtus for ſtaying his anger was counſelled to ſay over his Greek Alphabet diſtinctly. Theodoſius in the like caſe muſt ſtay forty dayes between a bloudy decree and the execution. Some for want of ſuch deliberation have broken forth into horrible Butcheries. Others into horrible blaſphemies, Curſing and Swearing. And David bleſſed God for ſtaying him in his bloudy intentions againſt Nabal and his family.1 Sam. 25 32.
Ver. 10.11.
Then ſaid the Lord, Thou haſt had pity on the gourd, for the which thou haſt not laboured, neither madeſt it grow, which came up in a night, and periſhed in a night. And ſhould not I ſpare Nineve, that great City, wherein are more then ſixſcore thouſand perſons, that cannot diſcern between their right hand and their left hand, and alſo much cattel?
Drift of the words.In this Concluſion of the Book the Lord applies the former Simile; ſhewing that not the gourd was intended in the erecting or withering of it, but ſomething elſe. So in other temporals: We live in the world, we eat, and drink, and ſleep, and do buſineſs; but muſt ſo order our matters, as we may finally attain the life eternal. And in ſpirituals, ſo much good Preaching is not intended meerly for hearing of Sermons,Rom. 10.17. but by hearing to get faith, and to walk with God in an holy obedience; the receiveing of Sacraments is not meerly for the refreſhment of the body, but that the ſoul may be ſtrengthned in faith, comfort of the holy Ghoſt, and way of obedience. Remember, and aim aright, and put not aſunder what God would have joyned together.
But mark the inference which the Lord makes; Argument. how he draws an Argument from the leſs to the greater; If Jonah may be pitiful, why not the God of heaven? and if the gourd may be ſpared, why not Nineve much more? God is infinitely greater then Jonah, and Nineve is almoſt infinitely better then a gourd. Therefore all the reaſon in the world requires, that Nineve be ſpared, ſeeing God pleaſed to have it ſo; ſay Jonah, is it not reaſon? And this convinceth him, that he hath no more to object; we ſhall not hear one reply more; he yields to the equity of ſparing Nineve.
It were good, that all ſinners would thus be ſilenced,Note. Yield to holy convictions. and yield to the convictions of the Miniſtery; as the man that was convinced in Preaching, and fell down on his face, ſaying, God in you of a truth, 1 Cor. 14.24, 25. Auguſtine faith, It is good for a man to be overcome by the truth; for, if he be unwilling, it will overcome him howſoever. Whatever defences a wicked man makes for his ſins, hereafter he ſhall be non-pluſed, and have nothing to ſay for himſelf; as the Gueſt who had not on a Wedding Garment, queſtioned, ſtood ſilent, and could make no defence, Mat. 22.11. He was speechleſs; or, he was choaked. foreign.And ſo, out of the ſinners own mouth he ſhall one day be condemned.
Beware, and yield to a convincing Miniſtery, Uſe. both as concerning ſome act of ſin, and concerning the eſtate of ſin. Say it is a ſin, when the word ſaith it is a ſin, whether Drunkenneſs or the like; therefore to be repented and forſaken, and peace to be made with God. Say it is a ſinful and damnable eſtate when Conſcience ſo Items thee in hearing a good Sermon; therefore give all diligence to make it a good eſtate, as the Client that fears a flaw in his Title, or the Patient that doubts his Diſeaſe may prove mortal: to make ſure work in ſoul matters, is far better then either of theſe.
Parable, what it is.Still mark, what kind of Doctrine the Lord uſeth, to make Jonah come to himſelf; namely, a parable; ſo Nathan by a parable brought David to a ſight of his ſins, and to repentance: and it was ordinary with our Saviour, by earthly things to inſtruct about heavenly. Without a parable he spake nothing: Mat. 13.35.I will open my mouth in a parable: A familiar kind of teaching, whereby a man of Art and Wiſdom convinceth the judgement and Conſcience of his Hearers concerning heavenly matters by occaſion of earthly. And it is well, if men of Art and Wiſdom do come down ſometimes from lofty Themes, to treat with plain people in a plain and familiar manner. Some caſes have ſhewed, that this courſe hath taken when grave and weighty Diſcourſes hath prevailed little, as being much tranſcendent to vulgar capacities. Univerſity-men grew not profitable Preachers, till they learned to Liſpe and Halt with plain people. And ſome have adventured to ſay,Efope. that the man in his Fables ſhewed as much wiſdom as any of the Philoſophers. I am ſure God hath choſen the fooliſh things of the world to confound the wiſe, 1 Cor. 1.27.
Uſe. Then embrace and improve this plain teaching by ſimilitudes. Deſpiſe it not becauſe it is plain, but make much of it becauſe it is profitable. It profited Jonah, and ſo let it profit thee. And beware, leſt if thou profit not, it riſe up in judgment to condemn thee the more heavily.Judg 9. Jotham by a parable reproached the Sichemites with their ingratitude and treachery; Chriſt the Jews with their unfruitfulneſs and unthankfulneſs, by a Vineyard let out to Husbandmem: Which to this day affordeth inſtruction to barren Chriſtians, leſt at the laſt they be deprived of the Goſpel.
For farther obſervations, gather up theſe gleanings.
Note. 1 1. That the Lord ſaith, the gourd for the which thou haſt not laboured. Many of us enjoy mercies and comforts,We enjoy mercies for which we laboured not. for which we never laboured, houſes which we never built, wells which we never digged, friends which we never deſerved, it may be never thought on them. Heirs have lands they never purchaſed. All live of the field though they never plowed. Children feed and are cloathed though they take no care nor pains for their living: and all of us live at Gods finding though we deſerve nothing, but rather the contrary; Man lives not by bread onelyonly, but by every word that proceedeth out of the mouth of God: and, Mans life conſiſteth hot in the abundance of the things he poſſeſſeth.
Whereby ſee the free and undeſerved goodneſſe of God, Uſe. 1 who is a great Houſe-keeper, and gives us all things liberally to enjoy; many without our labour, ſome without our thinking, all without our deſerving, His providence waketh while we ſleep, and worketh for us while we take our leiſure. In the night-time he cauſed the gourd to ſpring up for Joaah: he caſt a Kingdome upon Saul while he ſought Aſſes: and upon David while he kept Sheep. Every morning Iſrael gathered bread in their Tents, which the dew of the night had baked. Who of us but can ſay, we have received mercies which we little thought on? we had mean beginnings, and ſorry proceedings, and yet we are increaſed into two Bands.
Then for gracious Chriſtians, how hath God prevented them with his graces, not willing, yea reſiſting?Eph. 2.12. aliens to the commonwealth of Iſrael: enemies in their minds: rebels to all ſpirituall good: yet called and brought home, juſtified and ſanctified, and in a fair way to be glorified. God is greater then they, and ſo they were overcome. God be thanked that ye were the ſervants of ſin, but have obeyed from the heart he d…ctrine delivered, Rom. 6.17. An argument there, to urge a real holineſſe: to dye to ſin, and live to righteouſneſſe.
Learn alſo to do good with thoſe temporalls, which God Uſe 2 hath caſt upon you ſo unexpectedly. Honor the Lord with thy ſubſtance, Do good with ſuch mercies the rather. Pro. 3 9. Deut. 8.11.26.5. Pſal. 116.12.103.1.and with the firſt fruits of all thy increaſe. When thou haſt eaten and art full, forget not the Lord thy God. Hence the offering of the firſt fruits in the Law, and the paying of Tythes, and the confeſſion, A Syrian ready to periſh was my Father: and Jacohs confeſſion, With my ſtaff I went over this Jordan, and now I am become a rich man: and Davids deliberation with himſelf, What ſhall I render to the Lord for all his henefits? Bleſſe thou the Lord, O my ſoul, and all that is within me, bleſſe his holy Name. And the cenſuring of the unthankful Lepers when cleanſed, Ten were cleanſed, but where are the nine?Luc. 17.17.
Here let none take up an evil thought, as if excuſed becauſe he hath faithfully laboured for what he hath gotten. Other Scriptures require it of the painfull and laborious; or tell how God gives ſtrength to get ſubſtance, Deut 8 18. and, how without the bleſſing of God all a mans labor will com to nothing, Pſ. 127.1, 2. Still therefore he is the great Benefactor, and muſt be ſo acknowledged. Without him, and ſome grace from him, thou hadſt been idle, raſh, undiſcreet a ſpend-thrift, or croſt in thy way of getting.
Much leſſe think, What need I labour if God gives his bleſſings to them that labour not? Not ſo: for he hath ſet an order from the beginning of the world, that in the ſweat of our brows we muſt eat our bread. Man is born to labour, as the ſparkes fly upward. Be not ſlothfull in buſineſſe. None may walk diſorderly, but labour with his hands the thing that is good. So that Gods preventing us with goodneſſe is no warrant for any to be idle, and caſt care away. Idleneſſe is a ſin, and ſuch are threatened to be cloathed with rags.
So in ſpiritual things: all are bound to a diligent and conſcionable uſe of the means of grace, whereby they may get into the favor of God, and be ſaved. Lie at the pool to be healed of ſpiritual maladies. Waſh in Jordan to be cured of the leproſie of thy ſoul. Dives his brethren were ſent to Moſes and the Prophets, to beleeve them if they meant to eſcape the place of torment.
2 The Lord tells of ſixſcore thouſand infants in Nineve, Note 2 Our infants regarded of God.which argues the hugeneſſe of the citie: twice before called a great citie, and now we ſee it muſt needs be ſo; by this proportion what were all the Citizens put together?
The Lord ſees and reſpects the multitudes of people that are in the world, young and old, infants and all that know not the right hand from the left; one hundred and twenty thouſand of them, millions in Conſtantinople, in Grand Cairo, Paris, other great Cities; one hundred thouſand families of Jews in Alexandria beſide the other Citizens, four hundred twenty and eight thouſand heads at Rome upon a juſt accompt; ſo of others, London, York, Briſtol, all particular Towns and Countreys. He that calleth the ſtars by their names, and counts the number of them, keeps accounts alſo of young children: And as he feeds the Ravens when they cry, ſo he provides for us and our little ones. He told Abraham, Pſal. 147.3.how his poſterity ſhould be as the ſtars of heaven, and as the ſands of the ſea-ſhore for multitude, and how he meant to advance them.
The reaſon whereof is taken from the infiniteneſſe of his divine perfections: He makes all, Reaſ. and he preſerves all as a Creator: and as a Father, he undertakes by covenant for the godly and their ſeed, ſaying, I will be thy God, and the God of thy ſeed. Theſe Nivevites were heathens,Gen. 17.7. and yet their little ones were thus reſpected. What then ſhall we ſay of Believers and their off-ſpring?
Now magnifie God in this his large, and yet ſpecial providence. Uſe 1 In that Pſalm it ſtands among the arguments of praiſe and thanksgiving. Ahaſuerus by his great and long Feaſt did ſhew forth the Majeſty of his Kingdome: yet we read of no children among the gueſts: but our great Feaſt-maker gives entertainment continually to young and old, even all the millions in ſeverall countreys. Meditate, and ſee how the glory of God will ſwell in thine eyes. We admire great Houſe-keepers, who keep many in family, and provide for every one decently, and in very order. The Queen of Sheba was raviſhed in mfnd, to ſee the order and glory, and proviſions of Solomons houſhold. But behold, a greater then Solomon is here, infinitely more gueſts, and better proviſions.
Uſe 2 Again, this affords comfort to believing Parents, whom God hath bleſſed with abundance of Children,Comfort to Parents. and ſometimes they have careful and heavy thoughts how to provide for them; eſpecially what will become of them when themſelves are dead and gone; alaſs poor creatures, what will they do? If they were grown up, and able to ſhift for themſelves, I ſhould care the leſſe: but they are young and tender, and my heart is much troubled for them. Now remember wbo looked upon Nineve, and there noted ſix ſcore thouſand who could not diſcern between the right hand and the left. And he is the ſame God ſtill, infinite in all his Attributes, and as loving to our little ones as ever he was to theſe of Nineve: one of them far better then all the Ravens in the world, and yet God feeds every of them: and the Angels have a charge of our Children as well as of our ſelves, Mat. 18.10. and it hath been ſeen, that God hath raiſed poor mens Children, and ſet them among Princes, Pſal. 113.7, 8.
OnelyOnly let Parents be adviſed in three things.
1. To lay hold upon the Covenant for themſelves and their little ones: get God to be thy God, and the God of thine. A careleſſe Parent in this reſpect is but a ſorry friend to his poor Babes. Mark to whom the bleſſing is entailed, Pſal. 103 17, 18. The mercy of nhe Lord is from everlaſting to everlaſting upon them that fear him, and his righteouſneſſe unto childrens children: To ſuch as keep his covenant, and to thoſe that remember his commandements to do them.
2. To pray for their Children, that they may be reſpected in ſpecial love, and find mercy with the Lord; as did Father Abraham, Oh that Iſmael might live in thy ſight! Gen. 17.He that can pray, ſhould exerciſe his gift in praying for his poor Children. As for the Church, State, health, harveſt, other intereſts, ſo ſpecially for the ſouls of his Children, and their eternal welfare.
3. To give them religious education: bringing them up in the nurture and admonition of the Lord, as Parents are commanded, Eph. 6.4. It muſt not be onelyonly civil education, but religious. So did Father Abraham, and found it the way to obtain a bleſſing, Gen. 18.19. That the Lord may bring upon Abraham that which he hath ſpoken of him. So did David to Solomon. So did Lois and Eunice to Timothy. And ſo do thou to thine.
And when this is done, be quiet, commit them to God and his providence, hope well of them even in dying: his ſeed ſhall inherit the bleſſing. Or if they miſcarry, it is their own fault, who fell from their good education, and forfeited your prayers, and Gods bleſſing withall.
3. We ſaw on Chap. 3. that even the leaſt in Nineve Note 3 joyned in the Faſt, yea and the very Cattel: Humbled ones ſhall be ſaved.all cryed mightily unto God to be ſpared: and now we ſee in the grant that is made, how the little Children and Cattel are mentioned.
They that bear a part in dayes of humiliation and faſting, ſhall find mercy with God in an evil time. Faſts ſhall be turned into joyful Feaſts for them, Zach. 8.19. They that humble themſelves under the mighty hand of God, in due time ſhall be lifted up, Jam. 4.9, 10. They that mourn, ſhall be comforted, Mat. 5.4. They that ſow in teares, ſhall reap in joy, Pſal. 126.5. Sorrow endures for a night, but joy comes in the morning, Pſal. 30.5.
Obſerve here: the Jews had a ſolemn Faſt once every year, wherein they were to afflict their ſouls for ſin, that they might find favour in the ſight of God: And of this day two things are affirmed.
Lev. 23.27.1. That it was a day of atonement, that is, they ſhould have their ſins pardoned, namely in the blood of Chriſt who ſhould come, figured in the blood of the ſacrifices: Chriſt is the Lamb of God that takes away the ſins of the world. Now this forgiveneſſe of ſins is the bleſſedneſſe of a man, as Paul ſaith out of David, Rom. 4.6. So that the everlaſting welfare of a ſinful ſoul depends upon the due humiliation for ſin.
2. That in the evening of that day the Trumpet ſounded for beginning the year of Jubilee; wherein every ſervant became a free-man, and every one returned to his land which he had any way alienated, Lev. 25.8. and when the Church of the New Teſtament was to be ſhewed in viſion to Ezekiel, it was on the ſame day of the ſame monethmonth, Chap. 40.1.
Reaſ. 1 And thus the Lord ſhews favour to them that humble themſelves in faſting: 1. Becauſe of thoſe promiſes; not that there is merit in their humiliations: though the body ſhould be pined with faſting, yet no merit: bodily exerciſe profiteth little. 2. Thoſe that truly humble themſelves, are brought to Gods bent, and are become ſuch people as he would have them to be, Believers, new creatures, reformed, and walk with him in holineſſe. He knows we cannot be perfect: but when he ſees us rightly ſet, it ſufficeth and gives content:foreign Mat. 3.17. In Chriſt he is well-pleaſed, and ſo with them.
Uſe 1 Thoſe then wrong themſelves, who diſtaſte our dayes of humiliation. They ſhare not in the atonement, or the forgiveneſſe of their ſins. They miſs of many temporal mercies which might be had. And they ſmart with divers afflictions, which to them are ſo many curſes: as alſo are all outward bleſſings, Mal. 2.2. I have curſed your bleſſings. And ſee Zach. 14.16, 17, 18, 19.
Uſe 2 And if ſo, let all be willing to joyn in dayes and duties of humiliation, preſcribed by authority: and do them in a right manner; that is, 1. With a broken heart, caſt down for ſin, Joel 2.12, 13. 2. With forſaking thoſe ſins which are confeſt and lamented, Pro. 28.13. He that confeſſeth and forſaketh them, ſhall find mercy. 3. With doing the works of holineſſe, righteouſneſſe and mercy, which are quite contrary, Eſa. 58.5, 6. Then follow large and precious promiſes, verſ. 8. And all other are accounted but hypocrites, when they faſt never ſo much, or never ſo often, Zach. 7.5, 6, 7.
Conſider, and remember the afflicting of the ſoul in faſting: and what the Infants and Cattel could not do for want of underſtanding but meerly by force, do you perform voluntarily, and do it ſincerely, really, effectually. Such is the Faſt which God hath choſen: and this is the way to find favour with God. After humiliation comes exaltation.
FINIS.
End of the text · William Jemmat, Exposition of Jonah (1666)