Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 2 – Exposition of prophecy 3

Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah · Exposition of prophecy 2 – Exposition of prophecy 3

p. 20JONAH.

The ARGUMENT.

JONAH having propheſied in Iſrael, in or a little before the days of Jeroboam the ſon of Joaſh, 2 Kings 14.25. but with little ſucceſs, as may be gathered, confidering the times wherein be lived; is ſent to preach to Nineveh, the chief City of the Aſſyrian Empire: But diſobeying the command, he it ſharply puniſhed by God till he was humbled for his f…lly. And being brought to follow the ſecond call, after he had fulfilled p. 21his meſſage; God, upon Nineveh's repentance, ſpares them: whereat he repining, is reproved of God. In ſum, the Prophets frailty is a preaching to all, and eſpecially to diſobedient ſervants; and the Ninevites their repentance, and Gods dealing with them, holds out his riches in mercy, and may convince all thoſe, who are unfruitful under the plenty of preaching. Albeit this be a Hiſtory, yet it is juſtly reckoned among the Prophets, in reſpect of the Penman who was a Prophet, and in reſpect of the chief ſubject of it, which is a prediction of things to come: And however Jonah was in ſome things a type of Chriſt, Matth. 12.37, 40. Yet as the confideration of that is to be remitted to its proper place, ſo to ſpeak of him as a type, further then in what is opened by Chriſt, is unſafe.

CHAP. I.

THe parts of this Chapter, are 1. Ionah's diſobedience to the Lords call, he eſſayed to flye to Tarſhiſh, when he ſhould have gone to Nineveh, to ver. 4.2. The correction of his diſobedience; The Lord by a mighty ſtorm at ſea, purſues him, til by lot and his own confeſſion he is found guilty, and gives out his own doom, which is executed by the Mariners, though with much reluctancy, to ver. 17.3 His preſervation in his correction by a fiſh prepared to ſwallow him, ver. 17.

Ver. 1.

NOw the word of the LORD came unto Jonah the ſon of Amittai, ſaying,

2.

Ariſe, go to Nineveh that great City, and cry against it, for their wickedneſs is come up before me.

HEre Ionah gets a commiſſion and calling to go and preach againſt that great city Nineveh, and ſtoutly accuſe and threatten them for their great wickedneſſe, which was crying unto God for vengeance: Whence learn, 1. The ſervants of God are not to be at their own diſpoſing, but to be employed in ſervice, as the Lord thinks fit; for Ionah, after his employments in Iſrael, is put upon ſtrange ſervice of leaving his country, and going to a barbarous and wicked people to carry hard tidings, which might be very full of hazard in appearance. 2. Great and flouriſhing places have ordinarily great and crying ſins; for, The wickedneſſe p. 22of Nineveh that great city is come up before God. 3. As abounding ſin is not in a cold rife way to be ſpoken againſt, but with all zeal and fervencie; ſo the Lords ſervants having commiſſion from him, may and ought boldly to plead his controverſie, and for him, againſt greateſt perſons or places: For J… nab is ſent to cry againſt the great City, and their wickedneſſe. 4. Greateſt ſinners are ordinarily moſt ſecure and inſenſible; Therefore alſo doth Nineveh, whoſe ſins are come up before God, need that the Prophet ſhould cry, 5. The Lords reaſon for ſending Jonah thither to preach, was not onelyonly to ſhew that God is Lord of all the earth, and a puniſher of ſin even among Pagans, or to give ſome eſſay of ſending his Word unto the Gentiles: but more eſpecially, 1. To leave a ſtanding witneſſe in the repentance of Nineveh, againſt all thoſe who obſtinately contemn the Goſpel, as this paſſage is commented upon by Chriſt, Matth. 12.41. 2. To forewarne all of the removing of the Lords meſſengers, when their meſſage is not received. Therefore was Jonah ſent away from Iſrael, which was now deſperate in its backſliding; ſee Mat. 21.43. 3. To convince all, that he takes no pleaſure in the death of ſinners; Therefore though Nineveb's wickedneſſe is come up before God, yet Jonah is ſent to warn them ere the ſtroak come on.

Ver. 3.

But Jonah roſe up to flie unto Tarſhiſh from the preſence of the LORD, and went down to Joppa, and he found a ſhip going to Tarſhiſh: ſo be paid the fare thereof, and went down into it, to go with them unto Tarſhiſh from the preſence of the LORD.

Here we have Jonah's diſobedience to this call, he being ſurpriſed with the novelty of ſuch a charge, and fearing hazard, or want of ſucceſs, or as may be gathered from Chap. 4.2. that if either on their repentance, or in Gods long-ſuffering, threatenings ſhould not be executed, he might be reputed a falſe Prophet, and ſo be expoſed to contempt, (whereof the Prophets of God had many trials in Iſrael it ſelf, 1 Kings 22.8, 18. 2 Kings 9.11.) Therefore he reſolves to flee from God to Tarſhiſh, in Cilicia; not that he denied his univerſal preſence in all the world, but (as the original bears) He fled from before the face of the p. 23Lord, that is, from the land where God uſually manifeſted himſelfe to the Prophets, and from obeying the Lord, as a rebellious ſervant flying from his Maſter, in whoſe preſence he uſeth to ſtand. And this reſolution he followeth, and finding at Joppa a ſhip, he ſets to the journey, it being ſafer and nearer to travel by ſea then by land. Doct. 1. It is an uſual fault in men to examin Gods command by their owne wiſdome or will, and accordingly as they judge, to obey or diſobey; for, ſo doth Jonah here, He roſe up to flye, &c. and ſo do all they, who look more to ſee a reaſon of Gods commands ſatisfactory to them, then to the will of the Commander. 2. Even the precious ſervants of the Lord have ſo much unmortified corruption, as (being left to themſelves) may drive them on in very high fits of diſobedience; For Jonah, a Prophet, doth avowedly reſiſt the will of God. 3. Rebellion in the children of God may not onelyonly be a ſudden tentation or a fit ſhortly ſhaken off, but they may go on long in it, and with great deliberation; for, Jonah all the while hee was going to Joppa, fraughting the ſhip, and launching out (by all which the Lord tryed his abiding by it) continueth in his reſolution. 4. Men in their rebellion are ordinarily ſo addicted to their own will, that they are blinde and inconſiderate, not pondering any inconvenience that may enſue, but will hazard all, rather then be croſſed in their purpoſes. This doth appear in Jonah; hee who knew the Lord will diſobey him, and yet think to proſper; hee will rather loſe that great priviledge of ſtanding before the Lord, to receive prophetick revelations, then want his will, which is twice marked, to ſhew his great madneſſe: yea, hee will rather be at charges to pay the fare, and hazard to Sea with Pagan men, then goe among Pagans at Gods command. 5. Succeſſe in a way of rebellion againſt God, is a ſnare, leading on the rebell to ſadder corrections; Therefore Jonah found a ſhip ready, and opportunity to launch out, that he may get a ſharper rod at ſea, where Pagans ſhould be witneſſes, and not Iſrael.

Ver. 4.

But the LORD ſent out a great winde into the ſea, and there was a mighty tempeſt in the ſea, ſo that the ſhip was like to be broken.

Followeth Jonah's correction; The Lord by a violent tempeſt, likely to break the ſhip, purſues him till he bee found guilty, p. 24and caſt into the ſea. Whence learn, 1. A ſtorm will ſooner or later overtake them who rebel againſt God, though they were his own people; for, Jonah went on in his way, but the Lord ſent out a great wind, &c. 2. God is Sovereign Lord of the winds, and in the ſea, as well as the dry land, and can arm any creature he pleaſeth againſt a rebel; for, The Lord ſent out a great wind, and cauſed a mighty tempeſt in the ſea. 3. To be in company with wicked men, or with men in a wicked way of rebellion againſt God, is dangerous, and may involve the ſociety in hazards with them; for, the ſhip was like to be broken, and all the reſt in danger of periſhing with Ionah.

Ver. 5.

Then the Mariners were afraid, and cryed every man unto his god, and caſt forth the wares that were in the ſhip into the ſea to lighten it of them: but Jonah was gone down into the ſides of the ſhip, and he lay and was fast aſleep.

In the next place we have ſome effects and conſequences of this tempeſt, by which at laſt Gods purpoſe in it is brought forth: The firſt effect upon the Mariners is fear, ſtirring them up to do all that is uſual in ſuch deſperate caſes for their own relief, both ſuch means as they accounted divine, in calling on their gods, and ſuch as were humane, in caſting out of their commodities to lighten the ſhip; all which is amplified from Jonah's ſecurity, who in the mean time was ſleeping. Doct. 1. God can ſhake, and by trouble will ſhake the hearts of ſtouteſt men, and make them fear; for, the Mariners, otherwiſe ſtout at ſea, are afraid. 2. Men may be afraid, and much exerciſed about troubles, whom yet the Lord intends not to hurt by them; for, the Mariners are afraid of the ſtorm, ſent out to purſue Ionah, and not them, however they had their own groſs ſins. 3. Even natures light may teach men to aſcribe ſingular effects to the hand of a Sovereign Lord, and that without acknowledging thereof, there can be no ſafety in eminent dangers; for ſo doth theſe Pagans practice teach us, while in their fear they cried every man to his god. 4. As natures light in corrupted man will miſlead him in taking up the true God; ſo when men turn their back upon the true God and the knowledge of him, they become vain in their imaginations, and endleſs in their ſeeking out of falſe gods and confidences; therefore among Pagans, even in one ſhip, there are more falſe Gods then one worſhipped; They cryed every man p. 25to his god. There is no certainty when the true God is forſaken. 5. Although men ought not to be unwilling to yeild up their life to God, when or whereſoever he in his providence ſhall bee pleaſed to call for it; yet life is ſo precious, that nothing worldly beſide, is too dear to be employed for preſervation of it: Natures light teacheth this to theſe Mariners, who caſt out the wares that were in the ſhip, to eſſay if that could be a means of preſerving their life. 6. Ordinarily thoſe who are moſt guilty, and whom affliction is pointing at, are moſt ſecure under it; for, all this while Jonah the guilty man was faſt aſleep. 7. The conſcience of a renewed man may, after it is wounded by a groſſe ſin, be a very dead and ſtupified conſcience for a time: for, Ionah flying from his Maſter, in the midſt of the ſtorm lay faſt aſleep, and was gone down to the fides of the ſhip for that end. 8. It is ordinary for guilty conſciences to think to ſhift and ſleep away challenges, without eſſaying the true remedy; for Ionah in his rebellion was gone down to the fides of the ſhip, to ſleep away his trouble.

Ver. 6.

So the ſhipmaſter came to him, and ſaid unto him, What meaneſt thou, O ſleeper? Ariſe, cal upon thy God, if ſo be that God will think upon us that we periſh not.

To the end the Lord may diſcover the guilty man, and cauſe of this tempeſt, as he made the Mariners ſenſible themſelves, ſo the Shipmaſter is ſet on work to waken Ionah, to try his intereſt with his God (whom they knew not yet to be the true God) if poſſibly he had more power or good will to ſuch as worſhipped him, then theirs had: Which is the firſt ſtep to his diſcovery. Doct. 1. A childe of God may ſometimes miſcarry ſo far, through infirmity, negligence and tentation, that even a Pagan by natures light, may ſee him reproveable and blame-worthy; for ſo is Ionah reproved by the ſhipmaſter, What meaneſt thou? &c. 2. It is deeply cenſurable and abſurd, even to natures eye, to be ſecure in trouble: What meaneſt thou, O ſleeper? ariſe, &c. 3. Variety of falſe Gods hold men in great ſuſpenſe and incertainty; therefore every man having cryed to his god, ver. 5. yet they are not ſetled, but will have Ionah to eſſay his God, if he be better then the reſt, Ariſe, call upon thy God; ſo much alſo doth that doubtful ſpeech, if ſo be that God will think upon us, p. 26&c. import in this place, in part. 4. Natures light will acknowledge that he who is the true God, hath power to deliver in moſt extreme dangers; for in this great tempeſt, they aſſert it: If God think on us, we will not periſh. 5. Howſoever in a calme day, nature conceit and boaſt of merit, yet in a ſtrait even natural men are forced to have their recourſe onelyonly to the favour of God; for theſe Pagans have no ground of hope that they ſhall not periſh, but in Gods thinking (or being bright and ſhining, as the word ſignifies, that is, looking favourably) on them.

Ver. 7.

And they ſaid every one to his fellow, Come, and let us caſt lots, that we may know for whoſe cauſe this evil is upon us. So they caſt lots, and the lot fell upon Jonah.

The ſecond effect of this tempeſt tends to a further diſcovery of Jonah to be the guilty man. Hee being awaked and not confeſſing his ſin, the tempeſt continues notwithſtanding all they had done. Therefore the mariners, in ſtead of ſearching every man into himſelfe, that all might take with guilt, and finde favour, begin to ſuſpect that God was purſuing ſome notorious guiltineſſe in ſome of them, and none voluntarily confeſſing it, they reſolve with common conſent to ſeek it out by an extraordinary way of lots. Wherein whatever fault there was, yet Gods providence ordered it ſo, as the lot fell on Jonah, to awake his conſcience. Doct. 1. Nature may lead men ſo far as in great difficulties to take up ſin to be the cauſe thereof; for ſo much doth this conſultation import, which however it was true in this caſe, and it be alwayes true that ſin is the root affliction ſprings from; yet nature uſes not to goe ſo far as to lead men to lay ſin to heart in common and ordinary croſſes, or to look on common and ordinary ſins as provocation ſufficient to bring on ſaddeſt tryals; for they muſt ſeek ſome ſingular cauſe here; far leſſe to look on afflictions as tryals of faith, or for preventing of ſin. 2. Men in nature uſe not ſo much to take up, and be ſenſible of ſin, from the law of God having authority in their heart, as grope it in ſome tryal and difficulty: Therefore they of whoſe ſenſe of guilt we heare not before, do now in their trial begin to think for whoſe cauſe this evil is. 3. Prayer never ſo much eſſayed in a day of diſtreſſe will not availe, till ſin procuring it be ſearched out and taken with; ſo much do theſe Pagans acknowledge, while with the former meanes of prayer, they ſet themſelves to ſeek out p. 27the guilty, and to knowe for whoſe cauſe this evill is upon them. 4. Afflictions ſharply purſuing, may have ſuch efficacy as to put men, otherwiſe careleſſe, to it, to ſeek out ſin, and not let them ſleep on who gladly would, and have been inſenſible of ſin; for, theſe men are ſo put to it, as they are willing to have the quarrel ſought out, and to ſubmit themſelves to a lot for that effect: They ſaid every one to his fellow, Come, and let us caſt lots, that we may know, &c. Afflictions will command men to turn from iniquity, who would not hear ſuch a charge in any other language, Job 36.10. 5. The Lords all-ſeeing eye perceives every ſecret ſin, and his providence over-rules moſt contingent and uncertain events, and holily ordereth the raſh actions of men ſo, as to bring about his own purpoſes by them: For, theſe men acknowledg that the guilty is known, though not to them, and that the determination of a continge… lot over-ruled by a Deity, is a true evidence for whoſe cauſe this evil is. And albeit it was a fault in them not to ſearch every man himſelfe, or to conſult by lots without ſpecial warrant; yet God over-ruleth the lot to diſcover Jonah. 6. The Lords controverſie is ſometime greater and more ſeverely proſecuted againſt his own children for their miſcarriages, then againſt Pagans and groſs Idolaters among whom they may be; Therefore, the lot, guided by God, fell upon Jonah, ſignifying his rebellion to be the cauſe of all their danger, rather then their Idolatry, though openly practiſed in the height of their ſtreight: for, 1. Rebellion is as Idolatry, 1 Sam. 15.23. and ſo much the groſſer, as it is in a child. 2. Albeit they worſhipped that which was no god; yet none of them had ſo behaved themſelves toward a ſuppoſed Deity, as he had done toward the true God, Jer. 2.10, 11. 3. God may wink at ſin in Pagans, but will not let his own child go on unreclaimed, Amos 3.2. it being mercy to purſue them for their folly, and amend them.

Ver. 8.

Then ſaid they unto him, Tell us we pray thee, for whoſe cauſe this evil is upon us. What is thine Occupation, and whence comeſt thou? What is thy Country? and of what people art thou?

The guilty man being now diſcovered by God, is examined by the Mariners to find out the particular fact, but very diſcreetly, p. 28as ſuppoſing that poſſibly the ſin might be ſomewhat whereof his Nation and people were guilty, and not any particular guilt of his own. And therefore concerning himſelfe they enquire of his calling and journey, if ſo be they might be unlawful; and of his countrey and people, if ſo be they were accurſed. Doct. 1. Men have need of full information, before they give out ſentence upon any; for, though Jonah was taken by a lot, and theſe men not knowing him, might in paſſion ſhortly have rid themſelves of him, who had been the occaſion and cauſe of their trouble; yet they will farther informe themſelves, and that very meekly; tell us, we pray thee, &c. 2. Charity, even in refined nature, doth not eaſily admit of an hard conſtruction of any, or without ſure grounds; Therefore they firſt enquire, tell us for whoſe cauſe this evil is upon us, as deſiring to be more particularly informed, and not being willing to hold him for a wicked man in his own perſon, till they ſhould heare further. 3. As in mens callings, employments, country and people, there is hazard of ſin; ſo by thoſe circumſtances, much of mens faults may be found out: Therefore is Jonah poſed concerning all theſe; For, beſide unlawful callings, and places where it is not lawfull to haunt, every particular countrey and people have their own tentations to particular ſins, from which ſins of a generation or calling, it is hard to keep free. 4. Men do oftentimes, following their own ends, engage in courſes without all conſideration, till a day of trouble ſet them to trace them back and make enquiry: For, theſe Mariners, minding their own gain, put none of theſe queſtions to Jonah, when they tooke him aboard, till the ſtorm led them to ſee their folly and raſhneſſe. 5. The Lord, in purſuing for ſin, knowes how to order challenges, ſo as may make ſin moſt bitter to the guilty; Therefore doth he order the Mariners moving of theſe queſtions, What is thine occupation? &c. every one of which might be a ſting to Jonah's conſcience, that he, a Prophet, ſhould be fleeing from God; coming from the holy land and the Church, ſhould be rebellious and purſued rather then Pagans; that he ſhould be on a way and not have a warrant from God for it, &c.

Ver. 9.

And he ſaid unto them, I am an Hebrew, and I feare the LORD the God of heaven, which hath made the ſea, and the dry land.

p. 2910.

Then were the men exceedingly afraid, and ſaid unto him, Why haſt thou done this? (for the men knew that he fled from the preſence of the LORD, becauſe he had told them.)

Ionah's confeſſion in anſwer to their queſtion, cleers up the matter of fact, for which God was purſuing him; whereat theſe Idolaters (being dazled with the apprehenſion of the Majeſty of God) are aſtoniſhed through fear, admiring at, and reproving his preſumption. Hence learn, 1. God will not ſuffer iniquity, how well ſoever concealed, to lurk; but will bring it out to light, eſpecially where he hath a purpoſe of mercy to the ſinner: Therefore is Jonah purſued till he confeſſe his ſin, even before Pagans; He told them that he fled, &c. 2. Sin is not barely to be confeſſed, but ought to be aggravated by every perſon that would be approved as ſenſible of it: For ſo much doth this ſpeech, I am an Hebrew, and I fear the Lord God of heaven, &c. implie; and it was a great ſin in him, a member of the Church, to dallie, and that with ſuch a great God. 3. The true God is to be commended by all his children, and ſet forth, as they are able, before naturall men, that they may have no occaſion to think baſely of him: For, ſo much alſo doth this deſcription of God, The God of heaven, which hath made the ſea, and the dry land, (intimating, that hee onelyonly had raiſed that tempeſt) import. 4. It is a fearfull condition to be found in a way of rebellion againſt the great and mighty God; therefore theſe Pagans hearing of the greatneſſe of God, and of Jonahs fact, were exceedingly afraid, and ſaid unto him, Why haſt thou done this? &c. 5. The more men ſee of Gods hand in judgments, eſpecially that he is purſuing for ſin, they will affect the more: For, they who were afraid before at the tempeſt, ver. 5. now when they ſee God purſuing Rebellion by it, are exceedingly afraid. 6. The light and judgment of naturall men may be more cleer in many things, then the light of a childe of God under tentation; For, they fear exceedingly, and tremble at what Jonah hazarded upon, in fleeing from the preſence of the Lord; Why haſt thou done this? &c.

Verſ. 11.

Then ſaid they unto him, What ſhall wee doe unto thee, that the Sea may be calme p. 30unto us? (for the ſea wrought, and was tempeſtuous.)

12.

And he ſaid unto them, Take me up, and caſt me forth into the ſea; ſo ſhall the ſea be calm unto you: for I know that for my ſake this great tempeſt is upon you.

Jonah being now found out, and by his own confeſſion convicted of guilt, pronounces his own ſentence againſt himſelfe, that he, as the cauſe of all their trouble, ſhould be caſt into the fea, in regard that it ſtill raged, teſtifying that Gods anger was not appeaſed. Doct. 1. Confeſſing, yea, and repenting for ſcandalous ſins, will not ſometimes exempt from ſuch correction, as may make the guilty ſee more of Gods diſpleaſure, and ſo the deſert of ſin: For albeit Jonah had now confeſſed his ſin, and that with remorſe, as may appear from the confeſſion, and that which followeth here; yet the ſea wrought and was tempeſtuous, as ſeeking him. 2. It is a kindly fruit of affliction, when men are taught tenderneſſe and humanity, and a greater ſubjection of ſpirit to follow the revealed will of God under it; therefore the Mariners in this ſtrait conſult with Jonah himſelf, What ſhall we do unto thee? as minding in humanity and compaſſion to do nothing without his own conſent, and intending to reverence what he ſhould ſay, as being a Prophet of God. 3. A ſinner truly humbled will be ſenſible of the huge deſert of ſin, and will ſubmit and reverence the righteouſneſſe of God in ſaddeſt puniſhments: Therefore Jonah counſels, Take me up, and caſt me into the ſea; not out of any bitterneſs, or hatred and wearineſſe of his own life; but from a Prophetick ſpirit, knowing Gods mind, and from the ſenſe of ſin, acknowledging the equity of the ſentence in his conſcience. 4. It will be moſt ſad and bitter to an humbled ſinner to be acceſſory, by his provocation, to the affliction of others, and to be a drawer on of common calamities; Caſt me forth, ſaith he, ſo ſhall the ſea be calme unto you, for I know that for my ſake, &c.

Ver. 13.

Nevertheleſs the men rowed hard to bring it to the land, but they could not: for the ſea wrought, and was tempeſtuous againſt them.

p. 31Ver. 14.

Wherefore they cryed unto the LORD, and ſaid, We beſeech thee, O LORD, we beſeech thee let us not periſh for this mans life, and lay not upon us innocent blood: for thou, O LORD, haſt done as it pleaſed thee.

15.

So they took up Jonah and caſt him forth into the ſea, and the ſea ſeaſed from her raging.

Jonah having pronounced ſentence againſt himſelf, the Mariners execute it; but firſt out of compaſſion toward him, they uſed their utmoſt endeavours to get to any land by rowing; but to no purpoſe, for God made the ſea fight againſt them. Therefore they pray and proteſt, that their executing of the ſentence might not be imputed to them as blood-ſhed, he being innocent in reſpect of them: and what they were now to do, being undertaken only in obedience to Gods Soveraigne providence and will revealed by Jonah himſelf. And on theſe conditions they proceed to execution, upon which followeth their deliverance from their ſtrait. Doct. 1. Even humanity in natural men will be tender and compaſſionate towards thoſe who are in trouble, though juſtly procured; eſpecially if they know them to have relation to God, and to be ſenſible of their condition. Therefore albeit Jonah had been the cauſe of their trouble; yet looking on him as a Prophet of God, and pitying him when they heard his confeſſion and ſentence againſt himſelf, they rowed bard to bring it to land, and would trouble themſelves to exempt him. 2. Even refined nature hath an antipathy againſt blood-ſhed, and manſlaughter, if in juſtice it could be avoided: This appears in their endeavours and earneſt proteſtations before they execute a juſt ſentence. 3. The utmoſt endeavours of men will not fruſtrate the purpoſes of God, nor free a guilty ſinner from his ſtroak: For, they rowed hard to exempt him, but the ſea wrought, and was tempeſtuous againſt them, as purſuing him, and them alſo, if they did not what God revealed to be their duty. 4. God in his Sovereignty diſpoſeth of all things at his pleaſure and will: This do they acknowledge and ſee in this ſentence, Thou, O Lord, haſt done as it pleaſed thee. 5. Extremeſt neceſſities give no latitude to men to do any thing, but what is warranted of God; For they judg that no neceſſity could free them from the guilt of innocent blood in caſting out Jonah, but only Gods revealed p. 32will: For, ſay they, as a reaſon, Thou, O Lord, haſt done as it pleaſed thee. 6. Men are to go about actions in obedience to the Sovereign will and pleaſure of God revealed to them, which otherwiſe their inclinations are much averſe from: For, in obedience to the Lords will, They took up Ionah and caſt him forth, much againſt their own hearts. 7. As God is a ſevere chaſtiſer of rebellion in his own deareſt children: ſo rebellion againſt him deſerves that the Rebel ſhould be cut off in a violent way, and that the Lords earth or ſea ſhould not carry him: For, ſo is Ionah caſt forth into the ſea. 8. The execution of juſtice upon the guilty in a ſociety, is a means of turning away judgements from the reſt; For, Ionah being caſt forth, the Sea ceaſed from her raging. See Pſ 106.30.

Ver. 16.

Then the men feared the LORD exceedingly, and offered a ſacrifice unto the LORD, and made vowes.

All thoſe paſſages are amplified from an effect they had upon the Mariners, who abſerving all that was done, and having no doubt heard Ionah preach more of God, then is recorded, (as appears from ver. 10.) are moved to tremble and fear the true God, and teſtified it by ſacrificing unto him, (whether preſently, they being as yet ignorant, or at Jeruſalem, we will not determine,) and making vowes for the future, belike, that they would dedicate themſelves to God, and profeſſe the true Religion. Doct. 1. In one work the Lord may have more holy purpoſes then one, and beſides what we ſee, may be doing many other things: For, while he is purſuing Ionah, he is alſo ſetting forth himſelf, and preaching his power and juſtice to Pagans, when Ionah refuſed to go to Nineveh and do it. 2. The Lord can in a ſhort time, and by few means, produce ſtrange effects and changes upon the children of men, even although they had not heard of him before: For, however it cannot certainly be determined, whether theſe Mariners were indeed converted, or whether it was Ionah's Doctrine revealing God, and miſery, and mercy, or their apprehenſion of God in this work, that wrought moſt upon them; yet this is certain, that this ſhort while of the tempeſt and calm, and Ionah's preaching, made a great change: The men feared the Lord exceedingly, &c. 3. As the Lord can eaſily make up mens loſſes which they ſuſtain in his providence; p. 33ſo it ish is way ſometimes to make up temporal loſſes with ſome ſpiritual advantage: So theſe men, whoſe ſhip and lives were in hazard, and their goods loſt, are made up, in that they had a Prophet among them, and are brought to know ſomewhat of the true God, which made it a rich voyage. 4. The Lords diſpenſations among a people, eſpecially when they are accompanied with any thing of his Word, calls for their improving them to ſome ſpiritual advantage; ſo much doth their practiſe preſſe upon us, while by conſidering on what they ſaw, felt and heard, they feared the Lord exceedingly. 5. God rightly conſidered and taken up, as he hath revealed himſelfe, and as he appeareth in ſome ſpecial acts of providence, is exceeding dreadfull, and to be ſtood in aw of: For, they feared him exceedingly. 6. It is not a ſufficient proofe of mens getting the fruit of Gods diſpenſations toward them, when they onelyonly affect and draw to ſome acknowledgement of him for the preſent, but grow negligent for the future: This they acknowledge in their practiſe, they offered a ſacrifice unto the Lord, and made vowes, for the time to come, and engaged themſelves to God.

Ver. 17.

Now the LORD had prepared a great fiſh to ſwallow up Jonah; and Jonah was in the belly of the fiſh, three dayes and three nights.

The Chapter cloſeth with the narration of Jonah's preſervation (though thus purſued by juſtice) in a fiſhes belly, where, in a miraculous way, hee was kept three dayes and three nights. Doct. 1. When God is purſuing the rebellion of his children in a moſt ſevere way; yet doth he not altogether caſt off his mercy toward them, but out of the abundance thereof, moderates their affliction: For, The Lord, purſuing Jonah, had yet prepared a great fiſh to ſwallow him up. 2. Gods providence overrules and directs the motions of irrational creatures and Sea-monſters, as pleaſeth him: For, the Lord had prepared a great fiſh, &c. whereas it knew nothing but to range up and down in the Sea, and ſwallow him as any other prey. 3. God may have a mercy, and proofe of love waiting upon his people, in a time and place where it would be leaſt expected: For, Jonah meets a mercy in the heart of a raging Sea, into which hee is caſt in anger, as to be deſtroyed. 4. Albeit the mercy of God will not deſtroy his guilty people in their afflictions; yet his wiſedome ſeeth it p. 34not fitting at firſt totally to deliver them, but will have their faith exerciſed: For, Jonah is here arreſted three dayes and three nights between hope and perplexity for his further exerciſing. 5. God can, when he ſeeth fit, preſerve his people from ruine in an incredible and miraculous way: Therefore Jonah is not only ſwallowed whole by the fiſh, not being hurt by its teeth; but is preſerved in the belly of the fiſh three dayes and three nights, where he was in hazard of choaking for want of breath, or of being digeſted by the fiſh into its own ſubſtance.

CHAP. II.

THis Chapter containeth, 1. Jonah's exerciſe in the fiſhes belly, ver. 1. And 2. An ample declaration of that his exerciſe, penned after his deliverance, with an addition of praiſe; wherein he ſummarily rehearſeth his trouble, exerciſe and deliverance, verſe 2. and more fully enlargeth the narration of his trouble and exerciſe, and how by faith he obtained victory while he was yet in the ſtrait, verſe 3, 4. And again, declareth how his tentation aſſaulted him afreſh by reaſon of his hopeleſſe condition, that he may ſet forth Gods great bounty in his actual deliverance, verſe 5, 6. All which being again ſummed up, …ſe 7. He by way of concluſion condemns mens following of crooked wayes, ver. 8. and promiſeth praiſe, v. 9. 3. A declaration of the way of his deliverance out of the fiſhes belly, v. 10.

Ver. 1.

THen Jonah prayed unto the LORD his God, out of the fiſhes belly.

FRom Jonah's exerciſe in this his priſon, learn, 1. It is a kindly fruit of ſanctified exerciſe in trouble to get inſenſibleneſſe, bitterneſſe, quarrelling and the like diſtempers overcome, and to ſet about humble prayer: for, Then Jonah prayed, 2. It p. 35is requiſite for the right performance of prayer in a ſtrait, that the Supplicant take up God in the Covenant of Grace, as his own, that ſo he may pray with humble confidence: For, Jonah prayed unto the Lord his God. 3. The Lords correcting of his people for their ſins, is no evidence of his breaking Covenant with them, now ought to hinder a convinced Saint from claiming an intereſt in God, as a ground of his approach unto him; for Jonah being under this ſad ſtroak; yet by faith prayed unto the Lord his God. 4. As no condition or eſtate ought to diſcourage from prayer, as if it were in vain to uſe it: ſo rebels againſt God may have his favour to ſue after by prayer in hard conditions, becauſe they would not otherwiſe ſtudy to pleaſe him: for, Jonah prayed out of the fiſhes belly, where for diſobedience to God he is put to pray with much diſadvantage.

Ver. 2.

And ſaid, I cried by reaſon of mine affliction unto the LORD, and he heard me, out of the belly of hell cried I, and thou heardeſt my voice.

The ſum of his trouble, exerciſe and iſſue of it, as he recordeth it after his deliverance, is, That being by affliction brought as to the grave, and under the dominion of death, yet he prayed and got audience. Doct. 1. The exerciſes and experiences of the children of God ought to be communicated one to another, as they have a calling and opportunity, for mutual inſtruction and edification; for ſo doth Jo…ah here, He ſaid, I cryed, &c. which is not to be underſtood, as if he had ſaid this in the fiſhes belly, (for it is not a prayer, but rather a thankſgiving) but ſheweth what he expreſſed after his deliverance, and that he made a rehearſal of his whole condition for the edification of others. 2. Great afflictions or tempeations ariſing from them, are ſo far from being juſt cauſe of diſcouragement to hinder our praying, that they ought to ſtir us u… to more fervency and earneſtneſſe; for Jonah cried by reaſon of affliction, when he was ſtraitned on every hand, (as the word ſignifies,) that he could not flee or finde relief; he took it as a Call, to ſeek inlargement in God, and turn to him, and as a whet-ſtone to ſharpen his (otherwiſe) ſluggiſh deſires; yea, Out of the belty of hell he cryed; when he was buried quick, and put as it were under the dominion of death in the …ſhes belly, and when he felt the ange… of God in all this, as p. 36an hell on earth, yet faith directs him to God, and when hee was as far (to his owne ſenſe) from God and his favour, as hell is from heaven; hee looked on that but as an argument to move him, to cry the lowder. 3. As God can help in greateſt diſtreſſes: ſo the prayers of the children of God in their deep afflictions, flowing from real indigence and need, will get a good anſwer; for Jonah's faith, ſtrengthned of God, ſaw the one, when in affliction and out of the belly of hel he cryed, and in his experience he found the other, that he prayed not in vaine, He heard me. Prayer ſpeedeth beſt, when felt neceſſity inſtructs the ſincerity of it; and when it is ſpoken out of the duſt, then faith will by prayer bring help from heaven to one little better then in hell. 4. The Lords ſeaſonable anſwering of his peoples needy deſires in their extremity, will not onelyonly eaſe their griefes, but be refreſhfull afterward, to think much upon it, as appeareth in his repeating and dwelling upon this mercy; I cryed and he heard me, twice over, and the oftner he lookes on it, ſees the more in it; That his voice ſhould be heard from the belly of bell; and the more it be thought on, it ought to inlarge our hearts the more with affection toward God, as is imported in his directing of his ſpeech at laſt to God; Thou heardeſt my voice: as one overcome with the kindneſſe of God in it.

Ver. 3.

For thou hadſt caſt me into the deep in the midſt of the ſeas, and the floods compaſſed me about: all thy billows, and thy waves paſſed over me.

Jona… is not content to have ſpoken ſo briefly of ſo rich a purpoſe, but to the end that he may glorifie the grace and mercy of God, in ſupporting him in his ſtrait, and delivering him from it, and that he may edifie the Church, hee enlargeth the Narration, and ſpeakes more particularly of every ſtep of it. And firſt, he ſheweth the greatneſſe of his tryall, in that he had to doe with an angry God, purſuing him in anger, who had taken and caſt him into the ſea, and into the depth and midſt of it, where waves of ſeas without, and of tentations within, overwhelmed him; Hence learne. 1. Serious thoughts and apprehenſions of trouble, are needfull, not onelyonly when we are in it, for ſtirring us up to prayer, but when delivered alſo, to ſet forth the greatneſſe of mercy, for all this variety of expreſſions in ſetting out his trouble; Thou haſt caſt me into the depth, in the midſt p. 37of the ſeas &c. tend to this purpoſe, to ſhew that it had ſet him on edge; I cried, for thou hadſt caſt me, &c. And to ſhew from how great danger he had been delivered, and what a mercy he thought it to be heard of God, even when hee was ſo dealing with him. 2. Much of God ſeen in our trouble, will hide thoſe from being too much eyed, who have been moſt inſtrumental and active in it; therefore there is no word of the Mariners, but, Thou hadſt caſt me into the deep. 3. Unto the childe of God afflictions are nothing to beare, in compariſon of Gods diſpleaſure, who afflicts, and of the tentations, which looking on him as a party doth raiſe; for his affliction is imbittered with this, Thou being angry, hadſt caſt me into the Sea: all thy billowes, and thy waves, (not onelyonly raiſed by thee in the Sea, to purſue me a rebel, but tides of toſſing tentations, begotten by the ſenſe of thy diſpleaſure,) paſſed over me, ſo that hee could doe no more then be overwhelmed, and run downe with one of them after another. 4. It may comend the rich mercy of God toward his children, and furniſh rich matter of praiſe to him, that he ſuffers them not to quit him, out cauſeth them to follow him, when he ſeemeth to forſake them, and flee in to him, when he is purſuing in hot diſpleaſure; for, the ſcope of all this account of his trial and tentation, tends alſo to ſet forth the grace of God, that had enabled him to cry to him in all this extremity, it being the admirable power of faith, ſupported by grace; that he durſt call on an angry God, durſt follow after him when he went away, durſt lay hold of him when hee ſmorte, and pray him to deſiſt from anger when he was threatning him with worſe, and durſt look and ſeek for better tidings, when he was run downe with the current and tide of tentations.

Ver. 4.

Then I ſayd, I am caſt out of thy ſight, yet I will look againe toward thy holy temple.

He rehearſeth further his exerciſe upon this trial, that there was a conflict betwixt unbeliefe and deſpair, concluding his rejection from Gods favour and care any more, and faith looking to God in heaven, and the Covenant made in Chriſt with the Elect (a ſigne whereof was his preſence on the Mercy-ſeat in the Temple at Jeruſalem, toward which the godly were to direct their prayers, 1 Kings 8.) which gave him yet ground of hope. Doct. 1. It is the uſual lot of the Lords children, to have not p. 38onelyonly outward afflictions to wreſtle with, but ſpiritual tentations and ſad concluſions, gathered from their troubles, which are …orer to endure then many ſimple afflictions; for, ſo was it with Jonah, while he was in the ſea. 2. The children of the Lord in their troubles, may be ſo toſſed and divided betwixt hope and deſpair, that faith and unbelief will be taking word about; for, ſo doth Jonahs, experience teach; I ſaid. I am caſt out, yet wilt I looke again. 3. In a time of tentation, unbeliefes word is ordinarily firſt out, till faith come and correct it; ordinarily what is ſaid in haſte is unbeliefes language, and to be un-ſaid again; for, this comes firſt out, I am caſt out of thy ſight. 4. A child of God may not only be aſſaulted with fits of deſpaire, but for a time be overcome with it, and yield to it, and yet for all that recover his feet again; for Jonah once concluded, and ſaid, I am caſt out of thy ſight. 5. As it is ordinary under tentation, to judge of all Gods reſpect, care and love, by our ſenſe of his preſent dealing: ſo to be caſt off by God, as one that he will not favour nor care for, nor take notice of, is the foreſt of trials, eſpecially to the childe of God, who lives by Gods favour, and is made up in all his afflictions, when he findes that God thinks on him, and that his troubles indear him to Gods care; for this is Jonahs apprehenſion and ſaddeſt complaint; I am caſt out of thy ſight. 6. It is no new thing to ſee a childe of God, and veſſel of mercy apprehending reprobation and rejection from God, in his ſad and darke houre; for, this alſo is Jonahs temptation. 7. Nor is it ſtrange to ſee the children of God exerciſed, and ſadly afflicted with that which hath never been, nor will be, ſave in their own feareful apprehenſions; for, ſo is Jonah with caſting off. When we reckon by our own deſervings, and by probabilyties in a ſtrait, and not by Gods love and all-ſufficiency, we cannot but draw ſad concluſions, and our own ſpirits will make us work enough. 8. Tentations, even when they have overcome for a ſeaſon, are not to be lien under, and given way to by the children of God, but ought to be reſiſted and ſet againſt, though they ſhould (if it were poſſible) periſh in the attempt, this being the way to honour God and get deliverance; for vanquiſhed Jonah will not quit it ſo; Yet will I looke again. 9. That whereby the children of the Lord muſt oppoſe all troubles inward and outward, and reſiſt tentations, is naked ſaith, cloſely adhering to the Covenant of grace made in Chriſt, and gathering hope of better dealing; this is imported in his looking again toward the holy p. 39Temple, or eying God in his Covenant, whereof that was a ſigne. To caſt away confidence as uſeleſſe in a ſtrait, or not to eſſay faith till wee be hired by ſenſe, or to lie by in wilfull unbelief, thinking that is the way to get ſenſe, to looſe our doubts; or to ſeek any footing for faith but in Gods Covenant and free grace in Chriſt, is the height of folly. 10. The weakeſt act of faith may do much good in a day of greateſt need; For, in all this extremity Ionah had no more but a looking again, as a poor baniſhed man. 11. Faith in a time of need will finde a way through many a dark impediment to meet with God; Therefore Ionah, incloſed in the ſea, and not knowing where the Temple (toward which they were to pray) ſtood, will ſet faith at need to ſeek it out. 12. It ſpeaks much of Gods praiſe, that when his people are laid by with their tentations, yet hee will not loſe them, but recover them out of their deepeſt ſwounes, and make vanquiſhed faith yet again to triumph over difficulties, which they had judged inſuperable; For, this is alſo recorded to his praiſe, that not onelyonly Ionah perſevered crying when his trouble was great, ver. 2, 3. but that hee was ſtrengthened after hee had once yeelded to the tentation, to believe and look again.

Ver. 5.

The waters compaſſed me about, even to the ſoul, the depth cloſed me round about, the weeds were wrapt about my head.

6.

I went down to the bottoms of the mountaines: the earth with her barres was about me for ever: yet haſt thou brought up my life from corruption; O LORD my God.

He rehearſeth further how his tentation left him not ſo, but gathered ſtrength anew from his hopeleſſe condition in his trouble, ſeeing no deliverance, but as a condemned man caſt into the priſon of hel, for the waters (drunk in by the fiſh) or by himſelf before he got into the fiſh, or the huge ſea wherein he was endangered his life, and cloſed him in on every hand, and the ſea-weeds were wrapped about him, either when the fiſh ſwallowed them down, or when the fiſh went down with him among them; the fiſh went with him to the very bottome of the ſea, to the roots of the hills; and though he had got out of the fiſh, and could have ſwimmed out of the ſea, yet the ſteep rocks on that ſhore where p. 40the fiſh ranged with him, as ſo many barres, would have held him as in a perpetual priſon. All which grounds of feare he here recordeth, to ſet forth the mercy of God; who when neither depth of ſea, no… ſteepneſſe of ſhore could allow him any hope, had brought him out in ſaftey, as if he had ben revived and brought out of the grave. Doct. 1. It is no unuſual trial of a child of God under tentation, after he hath reſolved to adhere to God, and hope in him, not to get his reſolution followed, but by caſting his eye upon his trouble, and po…ing on it, to judg himſelfe yet to be in a hopeleſſe condition, and that he hath been a fool ever to think otherwiſe; and for all this he may yet be happy: For Jonah now delivered, gives an account, how after his reſolution to beleeve, ver. 4. tentation ſet upon him again, and made him conclude himſelf a loſt man, and a perpetuall priſoner. 2. The ſenſe of an afflicted and ſad condition is not ſoon to be forgotten, but to be kept freſh, and carried along with every ſight of mercy: therefore did the Lord ſuffer Jonah to take a ſecond view of his condition, and Jonah by his rehearſall of it, teſtifieth that he is yet more ſenſible what he had been without Gods help. 3. The more we ſtudie the difficulties of our afflicted conditions, we will ſtill ſee more reaſons wherefore wee ſhould admire and magnifie the Lord in his delivering of us: For, after his former ſenſible ſight of his troubles, ver. 3. when hee takes this other view of it, hee ſees yet more (as trouble without eying of God is endleſly difficult) of impoſſiblities to be delivered without God. 4. It is the Lords way with his people to let them ſee their difficulties to be paſt hope and irrecoverable, before hee appear for them, that he may be the more eminently ſeen; for, Jonahs aggravation of his trouble from hazard of life, depth of ſeas, and ſteepneſſe of ſhore, doth import that in his eys deliverance was impoſſible. 5. Whatever be the fears and apprehenſions of Saints under their troubles, yet in due time all that they will have to ſay of greateſt trials, is, that they have made way for Gods manifeſting himſelf in them: therefore is that ſweet return ſubjoyned to his hopeleſſe trouble; Yet haſt thou brought up my life. 6. Albeit the Lord would have his people enjoying an eſcape in the midſt of their trouble, in living by faith, and will have faith tryed, how it will follow its look; yet it is his way alſo when he ſees it fit, and hath tryed their faith, to refute all their doubtfull thoughts with reall deliverance: therefore after the former breathing, ver 4. and Jonah's freſh aſſault, hee gets actuall deliverance to end the controverſie. 7. The Lord can give deliverance p. 41fom deadly extremities, and can re…tore his people in ſafety, and their mercies to them, when they are no better in their own eyes then dead and rotten in their graves; For thou haſt brought up my life from corruption: that is, his body from the fiſhes belly, where it was as in a grave ready to rot, and his ſoule from thoſe terrours that would hauehave conſumed him. 8. In Gods working for his people much of his power, and love is to be ſeen and acknowledged; This is imported in that ſweet compellation, O Lord my God. The Lord, who hath brought him out of deaths pangs: and his God who had reſpected him in this low and guilty condition.

Ver. 7.

When my ſoule fainted within me, I remembered the LORD, and my prayer came in unto thee, into thine holy Temple.

Ionahs exerciſe and deliverance is againe ſummed up in this, that when his ſpirit was ready to faint under a burthen of affliction and terrours of conſcience, he calling God to minde, found incouragement to pray, and got audience. Learn hence, 1. The ſpirits of men, how ſtout and couragious ſoever, yet being left alone in trouble and tentation, will ſoone be overthrown and faint; for, his ſoule fainted, (or was overwhelmed with anxiety,) within him. 2. Before the Lord doe for his people, he uſes to lay them, and all their courage once by, that he may ſtaine the pride of all glory, and no fleſh may glory in his preſence; for, ſaith he, my ſoule fainted within me. 3. Much unbelief and diſcouragement flowes from ou… infirmity and weakeneſſe, in not fixing our hearts to meditate on God, caſting off other perplexing thoughts, which we cannot reſolve, and in not pondering ſeriouſly what God is and wil be to his people, or hath at any time been unto our ſelves; therefore his remedy and antidote againſt fainting is, I remembred the Lord. 4. Remembring, and ſerious apprehenſion of God by faith, is a notable encouragement to prayer, and gives a good account of prayers ſucceſſe; whereas to the miſbelievers ſenſe his prayers wander and go he knowes not whither; I remembered the Lord and my prayer came in unto thee. 5. Gods mercy is to be much ſeen and magnified in his anſwering of his peoples prayers in their diſtreſſe; My prayer. ſaith he, Came into thy holy Temple; that is into heaven the habitation p. 42of thy holineſſe, where it was a wonder ſuch a rebels prayers ſhould be admitted, and were accepted by vertue of the Covenant and Promiſe made in Chriſt, not for any worth in them. 6. Gods manifeſtation of himſelf in any place calls for holineſſe, therefore is not only heaven, but the Temple at Je…uſalem called, Thy holy Temple, or the Temple of thine holineſſe; becauſe not only he is holy, but his preſence there calls for holineſſe in all that approach unto him. 7. To be delivered from fainting in trouble, and to get acceſſe unto God by prayer, it the childe of Gods greateſt mercy in trouble, as ſpeaking ſpecial love, whatever his outward iſſue be: therefore doth Jonah ſo much inſiſt in commending this mercy of enlargement of ſoul and ſupport, ver. 2, 4, and 7.

Ver. 8.

They that obſerve lying vanities, forſake their own mercy.

From all this his exerciſe and deliverance, he gathers ſome Concluſions by way of inſtruction and uſe from it; and firſt, he gives out his verdict of all by-wayes, as depriving man of true happineſſe, and diſapointing him in the end: by which we are not only to underſtand the courſes of groſs Idolaters, but more generally all courſes which men lay down for attaining happineſſe in any thing beſide God: and particularly his own former folly and …ebellion, wherein, imagining to have found happineſſe and content, he by the contrary ran quite from it, and plunged himſelf in miſery, Doct. 1. The experience of Saints, from many changes and variety of conditions, ought to imprint in their hearts more ſerious and ſettled thoughts concerning true happineſſe, and the right way of attaining it; therfore Jonah thus exerciſed and daunted, gathers this Concluſion as a certain Truth, They that obſerve, &c. 2. All things beſide God when they are not made uſe of (if lawful,) for the end for which God appointed them, but happineſſe ſought in them, or confidence placed on them; and all wayes and courſes beſide theſe preſcribed of God, will not be able to anſwer the expectation of the creature, but being obſerved as mans happineſs, they are vanities in regard of their emptineſs to ſupply the creatures need, or to ſatisſie its deſires; and lying vanities, in regard that for the preſent, if we be not attentive, they delude us with a vain ſhew and in the iſſue doe miſerably diſappoint. 3. Albeit things p. 43ſtand thus; yet men are ſo deluded and doated, that they will place their confidence, and look for happineſs in thoſe things which will diſappoint them; for, there are who obſerve (with all eſtimation, care and expectation depend upon, and purſue after) lying v…nities. 4. Men by their purſuing happineſſe not in God, no… in his way, do indeed deprive themſelves of happineſs, and conſequently run upon their own ruine; Therefore ſuch do for ſake mercy; for as happineſs is only to be found in God: ſo they who follow vain courſes, do in effect renounce and forſake God, who will not be joyned with Idols, and withal is provoked to plague ſuch things as we put in his roome. 5. The portion of ſuch as ſeek happineſſe in God and in his way only, is mercy, and what mercy (in ſo all-ſufficient a God) can afford. Therefore men taking another way, forſake mercy, that is, their happineſs, flowing from the infinite mercy of God: all happineſſe to loſt man being mercies gift. 6. Men by forſaking of God can take nothing from him, but all the prejudice redounds to themſelves; for, they forſake their owne mercy, but do not deprive him of happineſſe. 7. Men in their forſaking of God or his way, can have no juſt challenge or ground of exception againſt him, as putting them away, but muſt take all the blame upon themſelves; for it is their own mercy which they forſake; their own, I ſay, by offer; for God, notwithſtanding his ſecret purpoſe, yet ſecludeth not any from mercy to whom the offer is made, till they ſeclude themſelves.

Verſ. 9.

But I will ſacrifice unto thee with the voice of thanksgiving, I wil pay that that I have vowed: ſalvation is of the LORD.

The ſecond concluſion that Jonah gathers, is, that ſeeing the Lord had thus in his folly reclaimed him, and in his deep diſtreſſe delivered him, he will teſtifie his thankfulneſſe by offering praiſe, and performing what he had vowed in his trouble, and will learne by this experience, that deliverance can be expected from God only, and may be expected from him. Doct. 1. Received mercies call for praiſe at the Receivers hand, as a teſtimony of his thankfulneſs for the merc…e, and of his eſtimation of God who gave it, and as a means ſpeeding in new ſtraits: for, Jonah, thus delivered, will ſacrifice, &c. 2. The Lords croſſing and afflicting us in our wandrings till we be p. 44brought back to obey the will of God, is to bee acknowledged as a mercy, and matter of praiſe; for, ſuch is the ſubject of Jonah's ſong, compared with the former verſe; he will bleſſe the Lord not onelyonly for deliverance, but, that (though to his own coſt) he had not been permitted to proſper in a wrong way. 3. Praiſe is that true ſacrifice pointed at in the law, by the thankſgiving-offerings in the Temple; therefore doth hee give unto praiſe the name of what ſhadowed it out, I will ſacrifice with the voice of thankſgiving. See Hebrews 13.15. 4. The truly godly under the law were taught of God, not to reſt upon theſe outward performances and offerings, but to preſſe and ſeek after the ſpiritual duty and ſubſtance, and to make uſe of Chriſt in whom alone even our beſt morall actions are accepted; therefore doth hee hold forth that the voice of thankſgiving (or affectionate praiſe) was the ſacrifice indeed. See Pſal. 69.30, 31. Hoſ. 14.2. And withall the joyning of ſacrifice with the voice of thankſgiving, ſheweth, that his praiſe was offered up in and by that true ſacrifice. 5. The Lords people in their afflictions and deliverances, will be made to ſee great neceſſity of making vowes, and binding themſelves more firmely to their duty; for, Jonah in his trouble had vowed, that that I have vowed; which was a binding of himſelfe with his owne conſent more accurately to obſerve and follow the will, and Commandements of the Lord: the reaſon of which ingagement is, becauſe they will find when it comes to ſtrait, much ſhort comming, and little fervour in their ordinary walking, which needs upſtirring; they will find alſo much obligation layd upon them, by the Lords mercifull remembring of them in trouble, voluntarily to take on his yoke; and much ſenſe of their owne inſtability, needing ſuch bonds and tyes. 6. It is the duty of the Lords children, being delivered, not to forget their condition in trouble, nor their reſolutions and obligations following thereupon, as if once being out of trouble, they were out of Gods reverence, but to ſtudy to walk anſwerably in their calme day, to that they reſolved upon in greateſt extremity; therefore, ſaith Jonah, I will pay that that I have vowed. 7. Salvation and deliverance of all kindes is Gods perogative royal; none can ſave, or give peace when hee commands trouble, and he hath the prererogative to ſave and deliver, when reaſon, probability, the ſentence of the law, and all things elſe have condemned and given over for loſt, and in deſpite of all oppoſition whatſoever. And it is the duty of ſuch as have had any experience of this, to cleave to it as an undeniable truth in p. 45al following extremities: For, Jonah having found this in his preſent caſe, layes it down as a fixed ground of faith in all extremities, that ſalvation is of the Lord: the force of the Hebrew word comprehending ſalvation, both temporal and eternal.

Verſ. 10.

And the LORD ſpake unto the fiſh, and it vomited out Jonah upon the dry land.

In the laſt part of the Chapter, Jonah, after his miraculous ſupport by faith, rehearſeth the way of his deliverance, that the Lord by his effectual providence (as by a commanding ſpeech) made the fiſh to vomit him out upon the Land. Whence learn: 1. The Lord, by the afflictions of his people, is but ſchooling and bettering them, and not ſeeking to deſtroy them; whereof he can give proofe in ſetting them in freedome and ſafety from deadly dangers and extremities: For, Jonah being humbled, The Lord ſpake to the fiſh, and it vomited out Jonah, &c. 2. The moſt inſenſible of creatures have an ear to their Makers ſpeech, and do (at leaſt by obediential ſubjection) obey his will; and will not hinder but help forward his purpoſes of love towards his people: for, The Lord ſpake unto the fiſh, and it vomited out Jonah upon the dry Land. 3. In the ordinary paths and motions of creatures, God may be bringing about eſpecial purpoſes and providences; as this fiſh is made to vomit out and deliver Jonah, when it is minding no ſuch thing, but tumbling to and again; much more may it be ſo in the ordinary wayes of men, as in Ioſeph's going to Bethlehem, Luke 2.4, 5, 6, compared with Mat. 2.5, 6.

CHAP. III.

IN this Chapter we have, firſt, Jonah's ſecond calling to go to Nineveh, and his obedience in going thither, and denouncing Gods judgement againſt them, to verſe 5. 2. The ſucceſſe of his preaching there, appearing in a general and ſolemn Humiliation countenanced p. 46and enjoyned by authority, to verſ. 13. 3. The Lords acceptance hereof, and revoking of the ſentence given out againſt them, verſ. 12.

Ver. 1.

ANd the word of the LORD came unto Jonah the ſecond time, ſaying,

2.

Ariſe, go unto Nineveh that great city, and preach unto it the preaching that I bid thee.

JOnah being now humbled for his rebellion, and delivered from his affliction, is again called to go and preach againſt Nineveh, it being needful to have his calling repeated, leſt if he had gone on the firſt call, which he had diſobeyed, it might have tared with him as with Iſrael, who reſenting their own diſobedience would go up to the Land, but without the Lord, Num. 14.40, 41. Doct. 1. As ſin doth juſtly deprive men of all their priviledges which they enjoy of Gods free favour; ſo a true penitent will not only obtain pardon, but may alſo be reſtored to his former forefaulted dignities; for Jonah is not deprived of his Prophetick office of which he was ſo careleſſe, Chap. 1.3. but, the word of the Lord came unto him. 2. No endeavours or ſtruglings of men will free them from ſuch ſervices and lots, as God hath to imploy them in, and exerciſe them withal; for, Jonah, reſiſting the firſt call, is brought to obey on his own charges, The word of the Lord came unto Jonah the ſecond time, and his duty which he had refuſed, is enjoyned him again. 3. The ſervants of the Lord ought to ſtick cloſe by their commiſſion, and faithfully to publiſh it, without adding or diminiſhing; for, ſo is Ionah commanded, Go unto that great city, and preach the preaching that I bid thee.

Verſ. 3.

So Jonah aroſe, and went unto Nineveh, according to the word of the LORD; now Nineveh was an exceeding great City of three dayes journey.

Ver. 4.

And Jonah began to enter into the city a dayes journey, and he cryed and ſaid, Yet forty dayes and Nineveh ſhal be overthrown.

p. 47In the next place we have Ionah's obedience, wherein alſo is recorded a deſcription of the greatneſſe of Nineveh, which was of three dayes journey in circuite, or if one would go through all the ſtreets of it; and a brief ſum of his preaching, which for a whole day (going from place to place, as God directed him) or going through a third of the City (it being in whole three dayes journey) he proclaimed; whereby we are neither to underſtand that he preached no more of the cauſes procuring this judgment, or of God, in whoſe name he threatened, but that the reſult of all was, that Nineveh was to be deſtroyed; nor yet that he preached no longer, nor in any more of the City during the forty dayes: but the meaning is, that before he got any further, his word took effect with thoſe that heard it, and by their means, with the reſt of the City, as appeares, ver. 5, 6. Hence learn, 1. Obedience to God in a calling and commanded duty, is a ſure evidence of an humbled man; for, Ionah before rebellious, now aroſe and went to Nineveh. 2. It is our duty to obey the will of God, not becauſe of our inclination, but with an eye to his command, to whom our wile and inclinations ought to ſtoop; unto whom we ſhould ſtudy to approve our ſelves in all things, and from whom we may expect help in following his way; for, Ionah went to Nineveh, according to the word of the Lord, as being now taught to look more to God's will then to his own. 3. Gods ſervants following his Commandment, and truſting in him, have been and will be enabled to oppoſe and denounce vengeance againſt the wickedneſs of greateſt perſons or places; for, albeit Nineveh was an exceeding great city, &c. yet Ionah cried with zeal and courage, and ſaid, &c. 4. God is able to reach and utterly overthrow greateſt perſons or places, when he proſecutes a controverſie againſt them; for Ionah in his name denounces, that Nineveh that great city ſhall be overthrown. 5. The Lord oftentimes ſees it fit in great wiſdome to conceal any thoughts of love toward a people, and hold out only threatnings and ſeverity to induce them more ſeriouſly to repent: for this cauſe is the ſentence abſolute, Yet forty dayes and Nineveh ſhall be overthrowne, without any mention of a condition, that upon their repentance they ſhould be ſpared, as afterward he did only the granting forty days unto them, carries an invitation to repentance in the boſome of it.

p. 48Verſ. 5.

So the people of Nineveh believed God, and proclaimed a Faſt, and put on ſackcloth, from the greateſt of them even to the leaſt of them.

6.

For word came unto the King of Nineveh, and he aroſe from his Throne, and he laid his robe from him, and covered him with ſackcloth, and ſate in aſhes.

7.

And he cauſed it to be proclaimed and publiſhed through Nineveh (by the decree of the King and his nobles) ſaying, Let neither man nor beaſt, herd nor flock taſte any thing: let them not feed, nor drink water.

8.

But let man and beaſt be covered with ſackcloth, and cry mightily unto God; yea, let them turn every man from his evil way, and from the violence that is in their hands.

The ſucceſſe of Ionah's preaching among the Ninevites, is, their receiving of the meſſage; and humbling of themſelves before God, which being generally held forth in the 5. verſe, is more fully enlarged in the following purpoſe; that the King hearing of this threatning, (belike before Ionah came unto him) in his own perſon ſet about the duty of humiliation, and by his Authority with his Nobles ordained a publick Faſt, wherein not only rational creatures, but even beaſts (which they uſed to deck in the time of peace) ſhould for a time be deprived of food, and clothed with ſackcloth, that ſo by this ſad ſight men might be ſet on edge to cry fervently unto God, and that with their repentance they ſhould joyn Reformation of their evil wayes and oppreſſion. Albeit it cannot be ſaid, that all thoſe who were employed in this exerciſe had true faith and repentance unto converſion (as neither can it be aledged that none were really converted, for Ionah did preach much in forty dayes to them (having in ſhorter time taught the Mariners much) yet conſidering that Chriſt calleth it Repentance, Matth. 12.41. we may ſafely conclude that there was no groſſe diſſimulation in it, but that at leaſt they had legal faith and contrition. Doct. 1. The Word of the Lord may, when p. 49he accompanieth it, have ſtrange and ſpeedy effects among ſuch as men would look for very little from; for, when Iſrael are deſpiſing the word, Nineveh is ſet on work by it, and that ſo ſpeepily as before Ionah had got through the city, verſ. 4. the work is begun, and report from hearers only ſets others on work. Word came to the King, and he aroſe from his throne, &c. 2. To belive the truth of Gods Word, when it is ſpoken, is the ready way to make it effectual, and have place; it being ordinarily ſlighted, becauſe it is not credited; Therefore Ninevehs reformation begins at this, The people of Nineveh believed. 3. What is ſpoken by meſſengers in the Name of the Lord, muſt be taken up as Gods ſpeech before it can be effected; therefore the people of Nineveh hearing Ionah, believed God, in whoſe Name he ſpake. 4. Extraordinary cauſes of a people under wrath imminent or incumbent for ſinne, call them to extraordinary courſes and remedies for averting the ſame; therefore the Ninevites in this ſtrait, count it not ſufficient to uſe an ordinary way of dealing with God but proclaimed a faſt, and put on ſackcloth, &c. 5. In a time of great extremity it becomes thoſe, who would approve themſelves to God, ſo to carry themſelves, as may teſtifie moſt ſenſe of the deſert of ſin, their abjection and low condition before the Lord, and ſo as may ſtir us up to earneſt prayer; Theſe things contained in the Kings edict of covering with ſackcloath, and withholding food from man and beaſt, tended to theſe ends; for hereby they declare, how all ſorts had offended God, and abuſed the creatures unto ſinne; they teſtifie alſo their ſenſe of their own deſerving, that the Lord might cut them all off, and their beaſts for their ſake, and that becauſe of this, they were in an abject and deplorable condition in their own eyes; and withal, by this mournful face of all things, they would ſtir up themſelves to intreat the face of the Lord. As for the external performances, as they were never of any worth, but abominable, if they were reſted upon without the ſubſtance: ſo they (eſpecially that of ſackcloth) were more called for under the ſhadows of the Law, when the Promiſes were not ſo clear as under the Goſpel, and when people were trained on to their duty by that Paedagogie; and as abſtinence is ſtil required in ſolemn humiliations in ſo far as may be ſubſervient to ſpiritual duties, ſo it might be more practiſed in warm Countries then in colder Climats. 6. A lively ſenſe of Gods authority and of his wrath kindling againſt ſin, my make a King quit his throne and robes, and take a place p. 50in the duſt with the meaneſt of his ſubjects, to deprecate the anger of God; for, The King of Nineveh aroſe from his Throne, and laid his robes from him, and covered him with ſackcloth, and ſate in aſhes. 7. Kings are obliged, not only by their Authority, but by their example alſo, to promote Piety among their ſubjects; for, the people having informed the King, he in his own perſon aroſe from his Throne, &c. and by his Authority cauſed in to be proclaimed and publiſhed, &c. Authority and Law without example will not avail ſo much. 8. Albeit men in Authority cannot compel the conſciences of their ſubjects unto faith and obedience, yet they may by their Authority enjoyne them to perform the external duties of Religion; for, the King of Nineveh made a proclamation and Decree to this purpoſe, whereby he did teſtifie his own repentance, and promote it in others. 9. Men in higheſt Authority are not to rule and do all by themſelves, but with the advice and concurrence of thoſe who ought to have Authority next unto them: for, He cauſed to be proctaimed by the Decree of the King and his Nobles. So much did theſe Heathens ſee of humane frailty, even in the greateſt of men needing ſuch aſſiſtance. 10. All external ceremonies and performances of Faſting and putting on of ſackcloth, are no ſufficient means of averting the anger of God, except there be fervent prayer to God; therefore it is ſubjoyned in the Decree, And cry mightily to God; all theſe other performances ought to ſtir up to that as the kernel. 11. Prayer, though never ſo apparently fervent, is not acceptable without an endeavour of Reformation. Therefore are they alſo exhorted and enjoyned to turne every one from his evil way, and from the …iolence that is in their hands. Their Idolatry (being convinced of the true God) may be comprehended in that general of evil wayes; and they name violence in particular, in regard that all men by nature are more clear in Duties of the Second Table then of the Firſt.

Ver. 9.

Who can tell if God will turn and repent, and turne away from his fierce anger, that we periſh not?

The exhortation and injunction in the decree, is ſeconded from this motive and incouragement, that there was ſome hope, though much born down, that the Lord being inſtantly ſought p. 51unto, would be reconciled with them, and in his mercy avert his judgment. Doct. 1. There may be ſome ſight of Gods mercy, even when he is peremptorily threatning, attained to by ſuch as are ſenſible of ſin, and acknowledge the juſtice of Gods correction; for, notwithſtanding Ionah's preaching, ver. 4. there is here a poſſibility ſeen of Gods turning and repenting even by thoſe who apprehend his fierce anger; who can tell if God will turn, &c? The very taking paines to threaten and warne forty dayes before he executed, might give ground for ſuch an hope, that there was ſome purpoſe of love kept up, till he ſaw their repentance. 2. Senſible ſinners under fears of felt judgments, look on Gods being reconciled with them as the fountain of their happineſs, and from that only can they expect any comfortable iſſue of their calamities; therefore their eye is chiefly upon Gods turning, repenting, and turning away from his fierce anger; from which only they can gather hope that they ſhall not periſh. 3. Such as are moſt earneſt with God, under the ſenſe of ſin and judgments, will be ready to ſee moſt of his grace and free love in ſhewing favour toward them; therefore all their hope, when they cry mightily, is built on Gods turning and repenting, and quitting the controverſie, and that grace and compaſſion muſt be eminently active, if the peace be made up at all. 4. This way of ſpeech, Who can tell if God will turne? &c. uſed likewiſe by the Church in like extremities, Ioel 2.14. doth hold out, 1. That ſenſible ſinners may have many ſad toſſings betwixt the expectation of Gods mercy, and the ſenſe of their own deſervings, ſo that albeit the Promiſe be moſt abſolute to ſuch, yet they can neither ſpeak the pure language of faith, nor yet wholly the language of unbelief, but mixed and made up of both. Therefore albeit it be beyond all controverſie that God will be reconciled with a penitent; and no doubt Ionah had preached ſo much concerning God, yet they can attain no further then, Who can tell if God will turn? &c. 2 As it is no ſmall difficulty to get free from a ſtroak, where provocations are great, and God hath entered in proceſſe, and ſeverely threatned; and as God is not alwayes pleaſed upon repentance to keep off temporal afflictions, when iniquity is come to an height; ſo exemption from them is to be looked for by the penitent, with very great ſubmiſſion, conſidering his guilt; and that happineſſe is not to be placed therein, if God otherwiſe be reconciled: therefore doth this ſuſpended hope look chiefly (not ſo much to remiſſion, as) to temporal preſervation, that p. 52God may turne away from his fierce anger, that we periſh not. 3. The Lord, by keeping our mindes in ſuſpenſe, betwixt hope and diſcouragement, would ſtir up to more diligence; therefore is this doubtfull hope ſubjoyned as a reaſon why they ſhould crie mightily to God; and reforme their wayes, ver. 8.4 Such as are convinced of ſin ought not to be deterred from duty, though it ſeemed never ſo hopeleſſe, but ought to reſolve to follow it, get what they will; therefore they will cry to God, though they bee not certaine of deliverance.

Ver. 10.

And God ſaw their workes, that they turned from their evil way, and God repented of the evil that he had ſaid that he would doe unto them, and he did it not.

God is graciouſly pleaſed to accept of this, and recalleth the ſentence which is expreſſed in termes taken from amongſt men. Whence learne, 1. The Lords moſt peremptory and abſolute threatenings are alwayes ſo to be underſtood, as that the penitent may look for Gods acceptance; for, notwithſtanding the abſolute threatning, ver. 4. God ſaw their workes, and repented, 2. God doth chiefly take notice of and reward mens practices, and real endeavours of reformation, and not their external performances of religious exerciſes; for, God ſaw their works, that they turned from their evil way, rather then their faſting and ſackcloth. 3. Albeit the Lord be not debtor to any, nor can they merit at his hand, yet free grace will ſo reward weak endeavours, as may encourage all to ſeek him; yea, he will reward with temporal favours, even temporary repentance, as an image of true repentance, to ſhew how he loves, and of grace would reward true repentance; for, He ſaw their works, and repented, &c. both the works of thoſe who were truely converted, and of thoſe who came not to that length. 4. When God is ſaid in Scripture to repent, we are not to conceive any change in God, or of his eternal purpoſes, but onelyonly a not executing of his revealed threatning, which includes the exception of repentance, which God decrees to give thoſe whom he ſpares; for, Gods repenting of the evill, &c. is expounded to be. He did it not. Not a changing of his purpoſe, but a not executing of what he ſaid, to wit, conditionally.

p. 53CHAP. IV.

THis Chapter containeth, 1. Jonahs murmuring at Gods dealing with Nineveh, and his wiſh to be dead, verſe 1, 2, 3, 4. The Lords reproving of him; firſt, by words, verſe 4. and then by deed; for by a Gourd, in the ſhadow whereof (being gone out of the City,) he delighted, verſe 5,6. and at the want whereof hee repined, verſe 7, 8, 9. he is reproved, that he ſhould be ſo much taken up with ſo ſmal a thing, and yet bee angry at Gods ſparing ſo populous a City, verſe 10, 11.

Ver. 1.

BƲt it diſpleaſed Jonah exceedingly, and he was very angry.

2.

And he prayed unto the LORD and ſaid, I pray thee, O LORD, was not this my ſaying, when I was yet in my countrey? Therefore I fled before unto Tarſhiſh; for I knew that thou art a gracious God, and mercifull, ſlow to anger, and of great kindneſſe, and repenteſt thee of the evil.

JOnah is diſcontented with this mercy of God toward Nineveh, and expoſtulates with him about it, applauding himſelfe in his former rebellion as having done more wiſely in it, then in following Gods Call: The ground of all which diſtemper was (as appeares,) that God ſparing of Nineveh (which it ſeemes he knew by Revelation, or gathered from their repentance, or from the ſtanding of the City after the forty dayes were expired) was a ready meanes as he thought to make his Miniſtry, and Gods Name and Authority to be vilipended; or, (as tentation is full of invention) that ſuch an enemy as they were to be to the people of God, was not cut off. Doct. 1. Corruptions may lurk and remaine alive, in thoſe who have gone through many ſtraits, and ſo might have had them mortified; for, Jonah after many difficulties, is yet paſsionate and impatient; He was diſpleaſed exceedingly, and very angry. 2. It p. 54is a great iniquity in the children of men, to ſeeke to have Gods diſpenſations framed after the molde of their minde; for it is Jonah's ſin, to be very angry and exceedingly diſpleaſed with what God did. 3. Corruption may ſometimes ſo prevaile with the children of God, that it ſhall not only be a tentation ſmothered, out of love to him, within their breſt, but may alſo break out with their own conſent againſt God for a ſeaſon: for Ionah vents his paſſion, He prayed unto the Lord and ſaid. 4. Much of that which we vent under the name of prayer, may indeed be our raving in our Feavers, and a letting looſe our corruption and paſſion; for, that is called prayer here, which in effect is a bitter expoſtulation with God, and a venting of his paſſionate deſire to die. 5. Crooked wayes, for which the people of God have been corrected, and which they have been made to condemn, may yet again in an houre of tentation be approved and liked of by them; for, Ionah applauds himſelf in his former way of rebellion which he had condemned, Chap. 2.8. and thinks he had done well; Was not this my ſaying? &c. therefore I fled, &c. 6. It is a tentation inſident to Adams poſterity, to preſume that they would guide things better, if they had their will, then God doth guide them; for, this expoſtulation implies, that he thought it had been better to have gone on to Tarſhrſh, then to have come to Nineveh, as things went. 7. A perſon under tentation will not want his own fair pretences, wherewith he may think to juſtifie his way, and to make it ſpecious and ſeem reaſonable; for, Ionah ſeemes to have ſuch reaſons, that he dare appeale to God himſelf, whether he foreſaw not wel in his own Countrey, that Gods mercy would make his threatning to be in vain, and bring his Miniſtry in contempt, and did not wel in flying; was not this my ſaying, ſaith he to God? but our reaſonings muſt ſubmit to gods ſovereign wil, and give place to his infinite wiſdom. 8. The mercy of God toward loſt man, is ſo farre beyond mans mercy, that it may ſometimes be a diſcontent to his tendereſt children, in that he is ſo merciful; for, Gods mercy to Nineveh, and that he is ſo gracious and merciful, &c. is Ionah's eye-ſore. 9. God is ſo gracious, that as he is not eaſily provoked by ſinners; ſo he is eaſily, when provoked, reconciled againe unto them; for, this Ionah knew in his own countrey, that he was a gracious God, and merciful, ſlow to anger, and of great kindneſſe, and repented of the evil: and this did he now ſee veryfied. 10. It is a great miſtake to think that mercy manifeſted to humble ſinners ſhould make them contemne p. 55God or his ſervants, it being a moſt effectual meanes to produce feare of God, and reſpect to his ordinances and meſſengers, Pſal. 130.4. Therefore is Jonah's reaſoning againſt Gods mercy grounded on a miſtake, and an evidence of his being carried headlong with paſſion.

Ver. 3.

Therefore now, O LORD, take I beſeech thee my life from me: for it is better for me to dye then to live.

Jonah ſubjoynes to his expoſtulation an impatient wiſh, that God would take him away by death, ſince hee got not his will, and could not endure the infamy, which he apprehended would come upon him Whence learne, 1. Death, (not as it is a releaſement from ſin, or a chariot to convey us to the place where we will be with God for ever, but as it takes away from a preſent imagined or real bitterneſſe) is the ordinary refuge of imbittered ſpirits, and the back-doore unto which, out of impatiency, wearineſſe of life, pride and conteſt with providence, they ſeek; therefore doth Jonah now pray, Take my life from me. 2. It is the fruit and the evidence of an imbittered ſpirit, that any condition, how ill ſoever, ſeemes better then the preſent caſe unto them; therefore Jonah thinkes it better to dye then live, without any affectionate eye to glory, but rather having reſpect to his reſt from preſent trouble, (as appeares from Gods reproving of it,) whereas it ought rather to have affrighted him to think of going out of the world in ſuch a bitter frame. 3. The children of God under tentation, may be very ardent in expreſſing the droſſe of their owne heart, and in ſeeking that which is altogether wrong; for, Jonah in his paſſion beſeeches the Lord to take away his life. Great is the mercy of Saints, in having a Mediatour to reforme their petitions. 4. It is a ſign af great corruption and ſelfe-love in men, to ſeek their own contentment and ſatisfaction in dying or living, rather then in theſe to be ſubject to the Will of God; and it is baſeneſſe and cowardiſe, to ſeek paſſionately to be out of this life, becauſe of any trouble we may meet with in it, in our following of God; for, ſuch is Jonah's infirmity, and this is his reaſon in his paſſion: take my life from me; For it is better for mee to dye then to live.

p. 56Ver. 4.

Then ſaid the LORD, Doeſt thou well to be angry?

The Lord doth firſt reprove Ionah's paſsion by Word, and appeals to himſelfe, whether he thought it ſeemly ſo to repine? Doct. 1. The Lord doth in great meekneſſe and patience beare with the infirmities of his ſervants while they are in a diſtemper, and while there is hope of recovery; ſo much doth this gentle reproofe of great paſsion and ſtubbornneſſe teach. And ſo the mercy of God which he envied, that it ſhould be ſhewed to Nineveh, is the cauſe of his owne ſafety. 2. Gentle reproofs from God, and his tender dealing with his children, ought to take deepeſt impreſsion upon them: for, therefore doth the Lord chooſe this way, that Ionah, ſeeing therein his goodneſſe toward him, who was ſo often out of courſe, might be the more deeply convinced. 3. The children of God, when they cool of their fits, will be moſt ſevere againſt themſelves for their impatiency and miſcarriage; therefore doth the Lord appeal to Ionah himſelfe being ſober, to judge of his owne way: Doeſt thou wel to be angry? as being the fitteſt Judge to paſſe an hard cenſure upon himſelfe. 4. It is a great iniquity and preſumption in the creature to be angry at, or quarrel with any of Gods wayes, who is abſolute and unſearchably deep in his counſels: for, ſaith he, Doeſt thou (a worme, a potſheard, and an owle, who canſt not diſcerne my wayes) wel to be ang…y?

Ver. 5.

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.

Ionah not pacified with this reproofe, perſeveres in his humour, and goeth forth of the City, and eaſeth himſelfe the beſt he may from the Sunnes heat, till hee yet ſee what may become of the City. Whence learne, 1. A child of God under tentations may be very hard to convince of his errour; and may go on in his courſe, even when God reproves him for it; for Ionah thus reproved, verſe 4. goeth on, and is intent upon the ruine of the City. 2. Inordinate affections may not onelyonly carry men to ſhew themſelves in oppoſition to the Will of God, but is a ready p. 57way to draw them to deluſion, while as men will not believe truth, but according as they fancy and wiſh, ſo will they ſtill expect and look that things ſhould be; for, the forty dayes being expired, and Ionah being informed of Gods Will, yet expecteth the ſatisfying of his deſire; He went out to ſee what would become of the City; as judging poſſibly, that ſince the preciſe day of Nineveh's ruine, after the forty dayes, was not fixed, therefore they might periſh yet, or that poſſibly they would give over their repenting; or, that Gods ſentence being formerly altered, ſo might his purpoſe of mercy be. 3. Even the children of God, in the houre of tentation, may vent ſuch diſpoſitions as are monſtrous among men; ſo much of old Adam is there in the moſt mortified, and ſo much need is there to pray, that we be not led into tentation: for, whereas Ionah, a Prophet, ought to have rejoyced at the ſucceſſe of his Miniſtry, and the repentance of ſinners, his mind is only bent upon the deſtruction of Penitents, and it is his great eye-ſore to ſee that City ſtanding; He ſate to ſee what became of it, as daily wiſhing its deſtruction, and grieving that he ſaw it not. 4. Smaller contentments and accommodations are to be choſen, rather then greater delights, by abiding in a place where Gods judgements are imminent, therefore doth Ionah, who expected and wiſhed the ruine of Nineveh, well in this reſpect, that he will rather ſit under the ſhadow of a Booth, then abide in the City. By which alſo the Ninevites might take occaſion to repent yet more ſeriouſly, ſeeing his removal might tell what he expected.

Ver. 6.

And the LORD God prepared a gourd, and made it to 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.

7.

But God prepared a worme when the morning roſe the next day, and it ſmote the gourd, that it withered.

8.

And it came to paſſe when the Sun did ariſe, that God prepared a vehement Eaſt-wind, and the Sun beat upon the head of Jonah, that he fainted, p. 58and wiſhed in himſelfe to dye, and ſaid, It is better for me to dye, then to live.

Here the Lord doth firſt give Jonah matter of delight in a plant miraculouſly rayſed up to cover his booth, and keep him from the heat which increaſed his griefe; then againe, his paſſion is ſtirred up by occaſion of the Lords ſudden removing of the gourd, and rayſing ſuch a wind, as might effectually make the Sunne-beames beat upon him; by all which the Lord layes a ground of more ſenſible reproving of him for his former biterneſſe. Doct. 1. A ſpirit once broken and imbittered with troubles, is eaſily grieved and ſtirred up; for, to Jonah heat is a griefe from which he muſt be delivered, and which hee cannot well beare. 2. The Lord in healing the infirmities of his people, uſes firſt to lance their ſores, and diſcover more of their putrefaction, before he apply any healing plaiſters; therefore is Jonah's paſſion more kindled, ere the former diſtemper be healed. 3. God in his holy providence may enſnare men who are willfully given to paſſions, with more occaſion to make them vent more of their corruptions; for, ſo doth hee deale with Jona…, he gave him delight in a gourd, and then tooke it from him, and ſent the beating Sunne, to caſt (as it were) oyle in the flame of his paſſion; ſo dangerous is it to walk contrary unto God, or to be violently carryed on with any corruption. 4. From this ſending of the gourd and the worme, and the effects of it in Jonah, we may ſee; Firſt, the vanity of all earthly delights, in that they all carry a worme of inſtability in their root, which in ſhort time will turne upſide-downe all the expectations which men have from them; for there is here the one day a flouriſhing gourd, and the next day it is withered. Secondly, much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal; for, Jonah was exceeding glad of the gourd, but when it is withered, he fainted. Thirdly paſſion given way unto, will ſoone turne men furious and abſurd; for Jonah upon the leaſt diſcontent would be gone: He wiſhed in himſelfe to dye, and ſaid, It is better for me to dye then to live, when the Sun beat upon him, and the gourd was gone; as if he ſhould be exempted from bearing any thing; ſo little are men themſelves in their paſſions.

p. 59Ver. 9.

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

Before the Lord make uſe of all this to his holy purpoſe, hee challengeth Jonah concerning this his diſcontent, that ſo hee confeſſing his paſſion, way may bee made for the reproofe: Whence learne, 1. In every action it is our duty to look on our ſelves as accountable to God for it, and to examine how it is done, whether well or not? for, ſo doth Gods challenge, to give an account, and to examine, teach: Doſt thou wel, &c? 2. To be exceſſively diſcontent at Providences, eſpecially for ſmall matters, is a thing no way beſeeming the ſervants of God; for this alſo is imported in the challenge, that it was not right in him, a Prophet, to be angry, (yea, exceedingly angry, as the words may be read) for the gourd. 3. The pride of mans heart is ſuch, that it will juſtifie it ſelfe, and ſtand it out even againſt the verdict of God, if hee be given over to tentation; for, ſo doth Jonah's Anſwer to the Lords queſtion teach: I doe wel, ſaith he, to be angry, or, I am greatly angry, even unto death. Nothing will pleaſe him but death, to bee by it rid of thoſe troubles.

Ver. 10.

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.

11.

And ſhould not I ſpare Nineveh 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?

The Lord doth now apply all that is paſt to his preſent purpoſe; and from this diſcontent of Jonah, lets him ſee the abſurdity of his former murmuring; for, if hee had given way to himſelfe ſo paſſionately to commiſerate ſo ſmal a thing as a gourd, in producing whereof hee had no hand, which was of ſo ſhort continuance, and which needed no pity, and that onelyonly becauſe he received ſome profit and refreſhment by it, why did p. 60he ſo much ſtumble that the Lord ſpared Nineveh, which was his handy work, and every way conſiderable; there being ſo many in it that eminently called for pity, being neither ſenſible of any thing, nor yet by groſſe actual tranſgreſſions had provoked the Lord to denounce that judgement? So that here the Lord is not approving Ionah's paſſion, but by a reaſon drawn from the leſs to the more (wherein Ionah a creature, and the great Lord, a ſtick, and great Nineveh are compared,) Ionah is convinced of ſelfiſhneſſe in approving himſelf in doing that unjuſtly, which he condemned in God, when done moſt mercifully and rightly. Doct. 1. Self-love will eaſily blinde men ſo far as to make them approve themſelves in doing of worſe things then thoſe they condemn in others; for this is the ſcope of this reproof, to ſhew Jonah, that he would not allow the Lord on juſt cauſes to be merciful; and yet could allow himſelf in his ſelfiſh paſſion. 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling, then we may take to our ſelves; for, ſaith the Lord, Thou, who mayeſt be blinded with fancie and humour, hadſt pity, and allowedſt thy ſelf in it, and ſhould not I, a wiſe and ſovereign Lord, ſpare Nineveh being he to whom abſolute ſubmiſſion of ſpirit is due, though I thus reaſon thee out of thy folly? 3. The Lord can eaſily take off the veile of fair pretexts from ſelfiſh men, and let them be ſeen in their owne colours; for, whatever Ionah might pretend as the cauſe of his grief for Ninevehs ſparing: the Lord by this demonſtrates, that his bitterneſs flowed indeed from love to himſelf, as might be ſeen in the matter of the Gourd. 4. Men under tentation and in an ill way, are not without much difficulty convinced that they are wrong; therefore the Lord uſeth all theſe meanes that Jonah may take with the reproof, when by lively demonſtrations and deeds he ſhould ſee his errour, Thou hadſt pity upon the Gourd &c. And ſhould not I ſpare Nineveh? 5. The Lord is ſo conſtant in his good-will, that he will not only ſhew mercy, but wil maintain his ſo doing, againſt all who will oppoſe it; for here he pleads for his mercy to Nineveh againſt Jonah, Should not I ſpare Nineveh? 6. The Lord by his practice teacheth us, to let out our affections upon objects according as they are of worth in themſelves; therefore albeit nothing can be of worth to him, yet he reprehends Jonahs pity on the gourd: a thing of ſo ſmal worth, coming up in one night, and periſhing in another, as far worſe imployed, then his mercy in ſparing Nineveh that great City, and p. 61therefore the more to be tendered by him. 7. The Lords creating of men, may give ground of hope to the ſenſible ſinner, that God delights not in his deſtruction, but upon repentance will be willing to ſpare; for, while he reaſons from Jonahs pity on the gourd, for which he had not laboured, neither made it grow, he teacheth that he could not but ſpare repenting Nineveh, it being his own handy-work. 8. Not only perſons come to maturity, and turning to God, but even their children, yea, and cattel, who cannot ſenſibly acknowledg him, do concur to plead for pity to the penitent at Gods hands: and his mercy will look on their condition and number as a reaſon of ſparing; for, he knoweth what Infants are in Nineveh, how innocent they were of groſſe provocations, and that there was much cattel there, and from that pleads, that ſo great a City, wherein there are ſo many Infants, and ſo much cattel ſhould be ſpared. 9. The children of the Lord will at laſt be cleared and ſatisfied with all the Lords diſpenſations, and will ſubmit to Gods way in them, as only right and wiſe, however they repine under their fits of tentation; for, the Lord gets the laſt word in this debate, and therefore it is evident from Jonah's ſilence, and not anſwering again, that he ſubmitted at laſt; in teſtimony whereof, and of his unfeigned repentance for his miſcarriage, he glorifieth God, in regiſtring all theſe paſſages for the edification of the Church: whereby alſo is held forth the infallible certainty of holy Scripture, in that the Penmen thereof were ſo little their own in writing of it, as they ſpare not at Gods command, to regiſter their own infirmities, that he may be glorified.

p. 62MICAH.