A PRACTICAL EXPOSITION OF THE Historical Prophecy OF JONAH: Delivering sundry brief Notes in a Cursory way concerning the mind of the Holy Ghost in the several Passages.  
Hard things exercise the Reader, Plain things nourish him.  
Imprimatur.  
June 5. 1665.  
LONDON: Printed by L. Miller for John Chandler, Bookseller in Reading. 1666.   

To the Right Worshipful my much honoured Friend, The Lady Cecilia Knollys, All Health and Happiness in the Lord.  
IT is a very comfortable privilege (good Madam) vouchsafed to sincere and faithful Christians, that being planted in the house of the Lord, 
Psal. 92.14.  they shall still bring forth fruit in old age; when other trees grow doddick and past fruit-bearing, these trees of Righteousness (by a singular blessing from God) shall be able to yield the fruits of the Spirit, 
Gal. 5 21.  for the honour of God who planted them, and for the good of that Christian community whereof they are members. They are more in prayer, and more in magnifying the grace whereby they stand; more in their meditations of God and the things of God; more in their preparations for death, and for an entrance into the everlasting Kingdom of Jesus Christ; more in imparting experiences of the gracious deal of God with themselves and others, for helping the troubled spirits of their brethren; more free in Alms-deeds and all good uses, according to ability; more mortified to the world, and to their passions; more profitable to the Church in whose prosperity they rejoice, and grieve in the adversity: and better redeem the time whereof they see so little remaining.  
Though they be infested with their infirmities of old age, and with divers encumbrances of the world, yet even in old age they mind the doing of good, yea more good than they were wont to do; as willing to the uttermost (while they may) to show forth the praises of Him who hath called them out of darkness into his marvellous 
1 Pet. 2 9  light. The recompense of reward draws nearer and nearer, and in little time will be fully in their possession; therefore for the inch of time that remains in this tabernacle, they will work as fast as they can, with all faithfulness, carefulness, and cheerfulness.  
And this their privilege stands upon sundry unmoveable grounds, as, The eternal love and counsel of God, who enables them to persevere and be fruitful; The meritorious intercession and powerful grace of Jesus Christ, 
John 15.5.  in whom they are as branches in their Vine: The effectual working of God's blessed Spirit, who is promised to abide with them for ever: 
14.16.  The immortal and incorruptible seed of the word, 
1 Pet. 1.13.  whereof they are born again, and cannot perish for ever: The faithful and steadfast Covenant of grace, 
Jer. 32.40.  which as it engageth God never to departed from them, but do them good, so it warrants them fresh abilities, that they shall never departed from their God, together with promises in particular; and divers helps both to hold out to the end, and to bring forth fruit still in old age.  
This I writ (good Madam) to comfort you in this your age, and against the many infirmities which accompany it. The Lord add unto your days abundantly, and give you yet to see the peace of his Jerusalem. Many good fruits you have born already, and we rejoice in seeing them; your love to the House and Ordinances of God, which sometimes you frequent with danger to your health; your love to godly Ministers, whom you esteem worthy of double honour; the religious ordering of your Family; the careful observation of the Lords Day, which with many is almost out of request; the large provision you make weekly for poor people, with other good fruits, which will abound to your account in that great day of Jesus Christ. 
Phil. 4.17.  Go on (good Madam) and never be weary in well-doing, 
Gal. 6.9.  in due time you shall reap if you faint not; and (according to the premises) you shall be sure in this holy way never to faint; for, the way of the Lord is strength to the upright, 
Prov. 10.29.  and the whole stream of the Scriptures runs for your encouragement.  
At this time I make bold to present your Ladyship with these brief and plain Meditations, and pray your acceptance, as from one who desires to acknowledge the grace of God in you, and to help you along to the end of your course with much joy and assurance, humbly taking my leave in present, and unto death remaining  
Your Ladyships obliged, William Jemmat.   

To the Practitioner in Religion.  
GOod friend, here I present thee with a few plain and familiar Observations on the Book of Jonah. Learned and eloquent Discourses, he that is willing, may find in those great Masters of our Israel, 
A. Abbot. B. King.  who many years ago wrote on this Prophecy, which yet is rather an History: And this present endeavour needed not, but to revive those Notions which lie hid from the most: and plain people will best relish plain and short Discourses.  
Yet if we consider the matters herein contained, we shall find some of them lofty, 
Hieron. proem. in Jonam.  and fit for deep meditations. Some Hebrew Doctors say, that this Jonah was son of the widow of Sarepta, whom Eliahs raised from the dead: which if it be true, we meet with a wonder, both strange, and not exemplified in any other. Here are three resurrectians for one Saint; first in that he was raised by the Prophet Eliah; next that he recovered out of the belly of the Whale (wherein he was a figure of our Saviour's resurrection) and last of all, 
Mat. 12.39.40.  that in the general resurrection he shall come again with his body, and for ever be with the Lord. It is also a wonder in this Book, that the providence of our God is so present with his people, and of so large extent among the creatures, both small and great. It is a wonder that Jonah should so long subsist in the Whale's belly, and at three day's end be set on land again, and do the message which formerly he had so stiffly refused to do. It is a wonder, that in a little time he reaped more fruit of his Ministry among heathenish Ninevites, then in a long time he had reaped among Gods own people. It is a wonder, that after his miraculous deliverance out of the Fish, and after his holy resolutions to be wholly for the Lord, yet he should be stout and sturdy about the sparing of Nineve, the Lord bespeaking him very mildly, and he replying upon the Lord very peevishly.  
Christian, there is something to be picked out of these and other passages for thy edification. Let the brevity of the Notes occasion thee to fall into large meditations, and applications to thine own soul. And let the plainness of them, which saves the labour of farther inquiry, occasion thee to deal the more seriously with thy conscience, that thou mayest be brought to an entire estate of faith and obedience. Certainly, 
Rom. 15.4.  as all Scripture is written for our instruction, so this concerning Jonah.  
His example gives us fair warning, not to leave known duties, whatever carnal reasonings may suggest for the neglect of them: Not to sleep or rest secure after any sin committed, lest a storm from God fall upon us, and endanger our comfort in God, if not our salvation: Not to be eager for the destruction of any, though bad enough, and they deserve to be destroyed: Not to favour that choleric disposition, which we know to rest in some of our breasts, but be very watchful, and mortify this corruption more and more: Nor to mutter against any of God's deal, either with ourselves or others, how cross soever they seem to be.  
On the other side, Jonah's example warns us to shame ourselves for errors we have made, as he here doth in writing these things of himself: To submit patiently (as he doth) to those fatherly chastisements, which it pleaseth God to afflict us withal: To retain faith in God, even in the depth of our afflictions, as doth he: To vent our faith and faithful desires by hearty and earnest prayers, and that without ceasing, as did he till he was delivered: To gather holy vows and purposes, that upon recovery out of any evils we will (by the assistance of grace) show ourselves really thankful for mercies received: And after all our foolish strive with his sad dispensations, 
1 Sam. 3.18.  we will resolve all into the good pleasure of our God: It is the Lord, let him do what seemeth good in his eyes.  
Then out of the example of the Ninevites all should learn to believe the threats of God, and be humbled, and crave the peace with God, and walk with him ever afterward more obediently and carefully: 
Rab. in Seder, Olam. Theodorer. & alii.  Where mark those words (ever afterward) and beware of relapses, or returning to folly. Histories tell us, how forty years after this sparing of Nineve, yet the people falling back to their old sins again, were fearfully destroyed by Nabuchadnezzar King of Babylon, and their City utterly overthrown, according to the Prophecy of Nahum, who arose after our Jonah. Beware (Christians) by their example. Be not as the Dog that returns to his vomit, or as the Sow that was washed, to the wallowing in the mire. The first estate of Apostates was bad enough, but their last estate is worse by far.  
The Lord uphold us in these sifting and shaking times, wherein many have turned aside after Satan, that we may hold on constantly in the way of faith and obedience, not warping aside to the right hand or the left: no nor abating a whit of our first love, through heaviness of flesh, or deadness of spirit, or any encumbrances of the world: With which prayer I rest in present,  
Thine in our Lord Jesus Christ, WILLIAM JEMMAT.   

THE PROPHECY OF JONAH.  
JOnah in Hebrew signifies a Dove: 
Hieron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 1.10.  and the Lord send upon us the good Spirit which descended on Christ as a Dove, that we may rightly and fruitfully treat of this Prophecy, which was written as all other Scripture, for our Instruction and consolation.  
Of Jonah we read in two other Scriptures, 2 King. 14.25. Mat. 12.39, 40. Gath-Hepher was the place of his Birth, and one of the Cities that fell to the lot of Zebulon: and was so called, to distinguish it from Gath Rimmon, and Gath of the Philistines. 
Note. Malice blinds.  Where note the falseness of the blind and malicious Pharisee, who said, Out of Galilee ariseth no Prophet, Joh. 7.52. Yes, Jonah the Prophet who was of Gath-Hepher, which was in the Province of Galilee. Malice doth many times bl●nd the eyes, even of understanding men, as the Pharisees generally were. Beware of malice, as thou wouldst not be misled into damning Errors, fatally and finally.  
Jonah prophesied in the Reign of Jeroboam the second, or of Joash his Father, it may be of both: Princes that came of Jehu, who rooted out the Family of Ahab; the Idolaters, but not the Idolatry: for which cause, Israel came into great affliction, which was very bitter, 2 King. 14.26, 27. There was not any shut up, nor any left, nor any Helper for Israel.  

Note. Idolatry ruins.  Idolatry ever brings mischief to a State or Family, sooner or later: see Chap. 10.31, 32 33. Beware of Idolatry and Idolaters, they are people of God's Wrath and Curse; what trials ye may have, ye do not know; Remember and keep yourselves from idols, 
1 Joh. 5.21.  and from idolaters.  
Now mark two things of Jonah, our Dove.  
1. To afflicted Israel he comes with an Olive-branch of of Peace and Comfort, that the waste shall be restored, which had been taken away, ibid. according to the word of the Lord God of Israel, 
Note. Some favour to the worst. Use.  which he spakes by the hand of his servant Jonah. God for a while is very gracious, and in temporals doth much for a wicked people; it may be, by wicked instruments as Jeroboam was. Admire the passages of his providence, and look from men to God who works for the good of his Chosen, as, in the ten Tribes there were some true worshippers, and for their sake some deliverance was granted.  
2. To Nineve he is sent with the mournful Voice of a Dove, proclaiming their destruction, Yet forty days and Nineve shall be destroyed; but with an intent in the Master that sent him, to spare the City upon their Repentance and Amendment. The Lord in wrath remembers mercy, 
Note. In wrath, mercy.  and sometimes blusters our judgements that sinners may bethink themselves, and repent, and be saved. Mark his divers dispensations, and attend the main, which is, that his patience and goodness should lead you to repentance, Rom. 2.4.  

Two Notes more. 1.  Out of this Book of Jonah two things may be noted, by the exposition of our Saviour himself. 1. That Jonah was a Type of Christ, in respect of his Death and Resurrection; as Jonah was three days and three nights in the Whale's belly, and then came to land again; so Christ was held in Death for a while, and the third day risen again. 2. That the people of Nineve are set for an example of Repentance, to you of after-ages; which if it follow not, ye shall be the more deeply and severely damned; and why? for a greater than Jonah is here.  
Allegorical sense of Scripture we shall ever admit, where warranted by some glimpse of Scripture; as there are many such to be found through the whole body of it, 
Ribera.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4.24. The Jesuit needed not to have quarrelled about such sense of Scriptures: but, under pretence of Allegories, we must not run out into Fooleries as are many of their Allegories, much less into Errors as some of them are. Nor doth the similitude of things among themselves warrant us to take every Doctrine which the Fathers collected, but only where the Antecedents and Consequents give occasion, or some other Text of Scripture; so far the man spoke rightly: And it is good against the Familists, who turn all (even plain Scriptures) into Allegories.  
Come we now to the Book itself; 
Contents of this Book.  This Book of Jonah contains many chief points concerning the Knowledge of God, and the Salvation of man.  
1. For God, we may here see and admire his goodness, in sending to the Heathen Ninevites, that they might repent and be saved; even at that time, when generally he took Israel for his only, peculiar, chosen people: Possibly a sign of the calling of the Gentiles, which should follow afterward. And the justice of God, who so severely revenged the disobedience of his own Servant Jonah; after whom, all may learn to take heed of turning the grace of God into lasciviousness. And the power of God, who hath all the Creatures, even the rudest, at his own beck and disposal; the Winds, the Sea, the Fishes, the Herbs and Plants, and all the Creation. And his providence, who provides both for the punishment and for the relief of Jonah; and, by both of them, an wholesome instruction for him; to be ruled by him for time to come, better than before; and for us also, who need such Discipline.  
2. For Man and his Salvation, we see by this Book, how far we are fallen into Sin and Misery; even so far, that without the mighty and merciful hand of God we cannot recover ourselves, no more than Jonah could. And, to them that are troubled at the sight of their sin and danger, there is Mercy in store by Jesus Christ, as there was for Jonah. And the way is, to believe the Preaching of the word, and repent, and turn from our evil ways, as did the Ninevites. Here we have also the force of Prayer, the nature of Fear, the wages of Disobedience, the fruit of Repentance. Here we have Lots, Vows, singing of Psalms, History strange and wonderful, and a new kind of Creation, in the Gourd that risen up in a Night; with other profitable Documents, as God shall bring us to them in order.  

Parts.  In the Book we have a first and second calling of Jonah to Preach to the Ninevites, with the things that followed upon both of them.  

In the first Chapter we have the behaviour of Jonah, and of the Mariners.  
Of Jonah we read these things, 1. the Message given him, v. 1.2. 2 his declining of the Message, v. 3. 3. the apprehension of him when he was fugitive, ver. 4. 4. the execution, ver. 15.  
The Message is set down, both generally, it was the word of the Lord; and especially, Jonah must go to Nineve, and cry against it.  

Ver. 1.  Now the word of the Lord came unto Jonah. Or, And the word of the Lord came; that is, to Jonah as well as to the other Prophets. Or, This Message to Nineve as well as the other Messages to Israel, with all the circumstances here related. Jonah by his Calling was an ordinary Teacher of God's people, but now extraordinarily he is sent to Preach among the Gentiles; Note. Teaching us to abide in in our particular place and station till the Lord please to take us off, and send us elsewhere. Teachers in the Church ought not to wander up and down, or thrust themselves into other men's Offices, as the fashion of some is. It is the sin of some, scarce of ordinary gifts, to pretend an extraordinary Vocation. Use. It is certainly Zeal without Knowledge to undertake this work, and disturb the Peace of the Church: They should first have been sure, that the word of the Lord came to them; and for satisfaction to God's people, they should be able to make it appear to the Rulers of the Church; which of late days was utterly rejected▪ and all confusion thereby broke in upon us as a mighty flood.  
The word of the Lord came unto Jonah; Namely, by Inspiration of the Holy Ghost, 2 Pet. 1.20, 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to the whole Scripture, 2 Tim. 3.16. All Scripture is given by Inspiration of God. There are divers ways of manifestation, but all by one and the same Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Num. 12.6.  Heb. 1.1. God in times past spoke in divers manners; suppose in a Vision, or in a Dream; and sometime possibly by an audible Voice. So David tells us, 2 Sam. 23.2. The Spirit of the Lord spoke by me, and his word was in my tongue. Be assured hence,  
The writings of the Prophets are of Divine Authority, Doctr. 
Prophets from God wrote what we see.  the word of the Lord, the Vision of the Lord, the burden of the word of the Lord: He spoke by the mouth of the holy Prophets from the beginning of the world, Luke 1.70. and see Chapter 24.25, 44. and 1 Pet. 1.10 11, 12.  
Which serves to comfort us concerning our Faith in all Use 1 the Articles of it; they are all grounded in the Writings of the Prophets, therefore Divine, and may well be believed. The word of the Lord came unto Jonah, to Amos, to Hosea, and to the rest of the Prophets. We have a sure word of prophecy, yea more sure than Visions and Oracles, 2. Pet. 1.16, 17, 18, 19 much more than Fancies of men, pretending the Spirit, and craking of a light in them, which must sway against the written word, Ministers and all. Blessed be God, who hath put a Bridle into their mouths, and restrained their Fury. For our part, we are sure all is right and strait whatever we believe according to the Prophets.  
Use 2 2. It serves to convince the world of wickedness, in not receiving the word of the Prophets. We admire the obstinacy of the Jews, who were never the better though they had men sent among them with extraordinary Gifts and Graces, and immediate teachings of the Spirit: but stay, Is there not the same obstinacy in our people now-a days? Ministers Preach over the same Doctrines again and again, and who almost regardeth? 
Esa. 53.1.  Who hath believed our report? Drunkard's there be still, as in the Prophet's time, Swearers, Liars, Sabbath-breakers, otherwise wicked. And the same judgements hang over the heads of our sinners, as the Prophets told their people. Faith and Repentance are Preached still as they Preached, and namely Jonah in this Book. Oh the invincible hardness of men's hearts, not to believe the Prophets and Preachers! What do you think? must we needs go to Nineve, to Preach and get Converts? If we did, we might speed; but woe be to unbelieving Christians, whom neither Prophets, nor Apostles, nor Holy men coming with their Doctrine can work to Repentance! Certainly, seeing they believe not these, they would not believe though one should rise from the dead, Luke 16. ult.  
Use 3 3. Take heed, I beseech you, and seeing the Prophets deliver the word of the Lord, let them be regarded accordingly: As thus,  
1. Take pains to know the meaning of the Prophets in their several Prophecies; There are obscurities in them; but search to understand them more fully and clearly; Search the Scriptures, Joh. 5.39. Read, Hear, Pray, Confer, Obey, any thing to get out the hidden treasure; Be both frequent and earnest in searching out the meaning of places; Dig, Cry, lift up your Voice for understanding; plain Apostles feed the simple, hard Prophets exercise the more witty and understanding.  
2. Be reverend in all your conversing with the word, whether by Reading or Hearing. King Eglon stood up to receive ehud's Message from the Lord. Cornelius and his Company set themselves in the presence of God, to hear what should be spoken by Peter. The Congregation of Israel in hearing some Message from God, bowed their head and worshpped; even so do ye; take heed to the word of prophecy, give earnest heed to the things that are spoken.  
3. Believe all that the Prophets have written; not as the slow of heart, whom our Saviour reproved, or as those  who deserve to be reproved: King Agrippa, believest thou the Prophets? I wish I could say of every one, I know thou believest. Certainly, the word doth no good, unless it be mingled with faith in them that hear it; 
Heb. 4.2.  as Meat, except it be digested; or Physic, except it be kept for a while. Faith implies knowledge, Consent, and Application.  
4. Obey the Voice of the Prophets and Apostles, as being the Voice of the Lord. When God delivered the Commandments, Israel made account they must obey all that he said, and promised so to do, and (said he) Oh that there were such an heart in them! It had been well for them, and it would be well for us, if so pliant and obedient: Consider our Reading, Hearing, Praying, Conferring, is all to be referred to obeying; Obeying hath the promise, as is said, Blessed are they that hear the word of God, and keep it; and, Hearers of the Law shall be blessed in the deed.  
5. Be built upon the Foundation of the Prophets and Apostles, Eph. 2.20. Building is, to add Stone to Stone, and Timber to Timber; so you to your Gifts and Graces: Christians should not only be settled and established in the truth, but increase daily more and more. This is often required, 1 Thes. 4.1. and 2 Pet. 3.18. And it is required, that to the best of your skill and power ye suffer not the Doctrine of the Prophets to be gainsaid, or corrupted.  
6. Honour Jesus Christ, whom all the Prophets pointed at, Act 3.19 Jonah here is a Figure of his Death and Resurrection; other Prophets tell of the place of his Birth, of the time of his Coming, of the holiness and glory of his Kingdom, and the like. Both the Prophets that went before, and the Apostles that followed after, all cried Hosanna to the Son of David! Let us also who come up in the Rear, give our Acclamations to honour Jesus Christ, especially in the way of obedience.  
Take heed, let not Christ find honour and obedience among Indians, and lose it among Christians. Israel's ingratitude was here upbraided by the Ninevites Repentance; 
Rev. 2.5.  And a remove of the Gospel hath been long threatened, beware lest at last it be removed indeed: Jonah must go when God sends him, and so must other good Ministers.  
Ver. 2. Arise, go to Nineve that great City, and cry against it; for their wickedness is come up before me. 
Here is the Prophet's special Message, and in it three things, 1. His excitation to do work for God at Nineve, Arise, go to Nineve that great City, 2. His denunciation of God's judgement against it, Cry against it. 3. Assignation of the reason, For their wickedness is come up before me.  

Nineve.  Nineve was the chief City of the Assyrians, as London to us English Nineve in the name of it sounds forth a fair and beautiful City; In Moses time, and long before, it was a great City, Gen. 10.12. Two places in this Book do intimate the greatness of it, Chap. 3.3, 4. and 4.11. Histories supply some particulars, 
It's greatness. Diod. Sic.  v. c. that it was threescore Miles in compass; that it had Walls exceeding high and broad, so that three Carts might meet and pass by one another; that upon the Walls were fifteen hundred goodly Turrets, for Defence and Ornament; that by continuation of Buildings four Cities were grown into one, as those two of London and Westminster; that Babylon was a less City by the fourth part, and yet when part of it was taken by the Persians, 
Jer. 51.31. Arist pol.  some part knew not of the taking till three days after: That Nineve was eight years in Building, though ten thousand Workmen were employed at once about it; that it was head of the first Monarchy for twelve hundred years together, and so had brought a world of Wealth and people into the City, out of the several Provinces which were spoiled, and Tributaries to Nineve; as afterward did the Romans, who if they had been stripped of their stolen Goods, 
Lactant.  should return to their ancient Cottages and penury.  
Now this could not be done without a great deal of Pride, Oppression, Bloodshed, and other wickedness; 
Sinfulness.  And it is very likely, that the Citizens grew very Lofty, Luxurious, Filthy, scarce tolerable one to another: But it is plain, that they were great enemies to the people of God, Esa. 10.5. O Assyrian, the rod of mine anger. Ye have the History of Senacherib, and his rage against God and his people; though Ashur came of Shem, the holy seed, yet he became a spiteful and a blaspheming enemy, Gen. 10.22.  
Now to this Nineve is Jonah sent as an Herald of Arms, 
Danger.  to denounce Destruction for their sins: One against many, and a mean one against the Potentates of the world; An unequal encounter; but the Lord tells him of it beforehand, that he may know the worst of it, and arm himself accordingly with faith and courage, to do his Message as he ought, stoutly and faithfully. Learn, and beforehand cast the cost of Religion; Fore-seen darts are either avoided, or do the less harm.  

Summons.  Arise, and cry against it; What the cry was, we see in Chap. 3.4. Yet forty days, and Nineve shall be overthrown, concealing the rest as the secrets of God who makes his Servants of his Court, but not of his Counsel. The Lord meant by this thunder to awake the Ninevites, and bring them to Repentance, and by them to shame Israel, who after much Preaching remained hardhearted and un-reformed; And his usual manner is, to foretell a Plague before he inflicts it; such is his goodness to his Creatures, and it should work upon people when they are forewarned, to be also fore-armed: Woe if they be not.  
Doctr. 1 
Beware of weariness and cowardice.  Three points come here to be observed for Edification.  
That at the call of God we ought to stir up ourselves, and settle to our duty; Arise and go to the great City Nineve. Ionas might even be weary of Preaching to Samaria and the ten Tribes, where he did so little good; and sit down as a man discouraged, which we read of Elias and Jeremy: therefore the Lord here bids him arise, Be not discouraged, nor sit slothful, but do the task which I appoint thee to do; so to Jeremy, Chap. 1.17. Gird up thy loins, and speak unto them all that I command thee; And to Ezekiel, Chap. 2.1. Stand upon thy feet, I will speak to thee, and thou shalt speak all my words to the house of Israel.  
Use. Hear, and beware of Idleness, Security; Discouragement, Carnal wisdom, Pretences of I know not what Difficulties and Dangers, and a base relinquishing of the work which God hath laid upon us to do; Remember the charge laid upon Ionas, and how severely he was punished for not discharging his duty. Many a Minister and Housholder is even discouraged to see how little good he doth in his place. 
Esa. 49.4.  I have laboured in vain, said Isaiah; Elias is weary of his life; Jeremy will speak no more in the name of the Lord.  
Here now is occasion to use this word of Excitation, Mot. 1 Arise and go to Nineve; and we should consider, 1. It is the Lord that sets us on work, and requires our best diligence, 2. The work is his, and not ours originally or Mot. 2 chief, 3. The success is in his power; Paul Plants, Apollos Mot. 3 Waters, but God gives the increase: And God sometimes gives better success than we men are ware; we see it in the Repentance of the Ninevites, and in the seven thousand which had not bowed the knee to Baal. 4. Whatever the success be, the Christian shall be well Mot. 4 rewarded for his dilgence and faithfulness, Esa. 49.5. Not only he delivers his own soul, but gets a Crown of Righteousness, and shall shine as the Firmament, and as the Stars of Heaven; A faithful Ministers reward shall not be according to the success, but his zealous painstaking.  
Arise every one, and go to his task; None of us but hath his Nineve to go unto; the Magistrate hath his Government, and should zealously study a thorough Reformation of the place where he governs; the Minister hath a charge of Souls, and must watch over them as one that must give an account; the Parent and Master hath his Family to order in a Christian manner, not only civilly, but religiously; and every particular person among us hath a precious soul to care for; and it is Nineve, specious and beautiful in the eye of God; why not in thine also?  
The saying was, for provoking of diligence, Spartam quam nactus es, hanc orxa; so still, look well to thy charge; there is a Province committed to thee, be a good Steward in thy administration; thy line is fallen in a pleasant place, and thou hast a goodly heritage, a Nineve, 
Dan. 12.13. 2 Tim. 1.14.  look well to it, Stand in thy lot, keep the good thing committed to thee; Ever remember whose Voice this is, Arise and g●, and remember the account that is to be made one day, 
Luke 16 2. Amos 6.1.  Give an account of thy Stewardship, for thou mayest be no longer Steward, and remember the woe to them that live at ease, which killeth them, and their misery cometh as an armed man. 
Reprove sin zealously.   
To the next point, It is the duty of God's Ministers to Doctr. 2 be earnest in telling people of their sin and danger; Go and cry against Nineve, Cry aloud; lift up thy Voice like a Trumpet, Esa. 58.1. with Chap. 40.6. John Baptist was the Voice of one crying on the wilderness; And the man of God cried against the Altar in Bethel, 1 King. 13.1, 2. where Note, this crying is not the Voice of rude men, Raging and Railing as they please; but is opposed to the speaking of smooth and pleasant things, 
Esa. 30.10. Jer. 5.31. Ezek. 13.6, 10, 17.  which carnal people desire should be spoken to them; yet it is good for nothing but to continue their sin, and increase their danger, yea and hasten the vengeance of God upon them so much the sooner.  
Reas. 1 But Ministers that will be faithful, ought thus to cry against sinners, 1. Because they are asleep, and need to be Reas. 2 awakened, as Baal, Cry aloud, it may be he sleepeth, 2. Because the cry of their sins goeth up before God, and calls for judgements to be poured upon them; as here, Their wickedness is come up before me: wicked people need to be saved, as a brand that is snatched out of the burning, or as one that is ready to fall into the fire or water, where he should perish certainly.  
Use 1 Which serves to justify Godly and Zealous Ministers, who cry earnestly against the sins of their people, 
Zealous Ministers not to be blamed.  and thunder out the judgements of God against them. These do well, and are not to be blamed for their earnestness; These are the Boanerge● or Sons of thunder, which the Scripture speaks of, generally distasted by lose and vain hearers; but there is no cause; they go not awhit beside their Commission.  

Prolepsis.  True, some good Ministers are Barnabies, or Sons of Consolation, and speak more mildly in their course of Preaching: But 1. There are diversities of Gifts, and all of the same Spirit; none to be blamed who deals faithfully. 2. The mildest and most comfortable Preachers use to limit their Consolations to them that fear God, and have other Notes of grace on them, so separating the precious from the vile. 3. Gentle Preachers, and with low voices use to denounce the heavy judgements of God against secure and impenitent sinners. woe, woe, woe, said our Saviour, of whom it is written that he lifted not up his voice in the streets, Mat. 12.19. 4. There is a mildness which is condemned in the Scripture, as when Eli said, It is no good report that I hear of you my Sons; and he smarted for it; applicable to indulgent Parents and Masters, who in love of quietness let their young people alone in their sins.  
In some places it might be a word of Exhortation, that Use 2 Ministers cry against sinful places and people: 
Ministers may make bold with sinners.  Jonah must not only cry in Nineve, which had been a great matter, and beside order, but against it, which was like to bring Hornets about his ears; even so must we: And yet, in the mean time we should not Preach against our people but for the greatest good; they may be brought to Repentance, and if it prove right, to heaven. As for the Hornets that may be raised, we must leave that care unto God; do our duty, and trust in him; do as Ionas did at his second sending to Nineve. 1. He took a long journey, it may be a hundred miles. 2. He cast himself upon the displeasure of a most mighty Monarch, and a most rich people, 3. At best he could look for no great entertainment, nor so much as to bear his charges, 4. He footed it up and down the City when he came there, and might spend much of his strength by travelling and crying all along: Learn we Ministers and people to settle to difficult, costly, and dangerous duties; Are they not Gods Commandments? did not he say, Arise and cry?  
To the third point; The wickedness of a people doth go Doctr. 3 up and call for vengeance upon them; 
Wickedness calls for vengeance.  so did the blood of Abel against Cain, Gen. 4 10. So did the filthiness of the Sodomites against that City, Chap. 18.21. So the cry of Servants wages detained, ●ames 5.4. And here the Robbery and Oppression of the Assyrians, who had made slaughter of many Nations, and spoiled others to enrich themselves, together with the cries of Widows and Fatherless Children; and their Pride, Idleness, Filthiness, Enchantments, other sins which were now grown so great, that the Earth was no longer able to hold the cry, but the Air and Heaven too did ring of their sinfulness, and, now it was high time for God to take vengeance.  
The Lord sees when the iniquity of a man or people is ripe, and then proceeds to judgement; as of the Amorites, It is not yet full; but when it is, I will 〈◊〉 root them out, Gen. 15.16, Every single sin comes up before God, and provokes wrath, 
Psal. 7.11.  but wickedness much more; He is angry with the wicked every day, but defers to do execution till the measure of sin be filled up, and then he can forbear no longer.  
Use 1 Admire the patience and long-suffering of the Almighty; though he be wearied daily with the cries of men's sins, yet he bears all; yea, though they be sins of whole Towns, whole Nations, or the whole world: He is not slack of his coming, but patiented to us-ward, and waits for our Repentance, 2 Pet. 3.9. No man's patience can be so exercised as Gods is; yea, we see too often how even a godly man hath some ado to keep patience on such and such provocations. Oh the goodness and long-suffering of our God, to whom our wickedness goeth up continually! The Lord, the Lord, merciful and gracious, slow to wrath, abundant in goodness and truth!  
Use 2 Admire also the worth and power of Christ's mediation, which cries down the cry of our sins, and keeps off the vengeance which thereby we had deserved. The blood of Christ speaks better things than the blood of Abel, Heb. 12.24. mercy and not judgement, and this secures both the persons and duties of Believers; though they deserve a fullness of wrath, yet by the mediation all will be well with them.  
Use 3 This shows people the sinfulness and danger of their estate, even when they are most secure. All the while their wickedness gets up before God, and would draw down vengeance upon then, when they are most jolly and brave in their worldly enjoyments, yet their extreme danger continues; sin hath not lost his voice of crying, as here against the Ninevites; yea, it cries more because of more light, and more means of grace; so the men of Nineve shall rise up in judgement with this generation and condemn it.  
Take heed of sin, if not for the foulness (which should Use 4 be) yet for the fearful after-claps; and for the measure of your sins, lest that be filled up, and then the Vials of wrath be emptied upon you: Know, the Lord can overthrow England as well as Nineve; and we have had warning, not only for forty years, but forty and forty, and more than that, it is now above a hundred years; that the Gospel hath been preached among us with liberty and encouragement; and ye know we have sins enough to hasten the overthrow; Oaths and other abominations.  
Consider and beware; if there were no more mischief in sin but the losing of the Gospel, it were bad enough; an intolerable loss to have the Candlestick removed out of his place, or to have your Jonahs' sent from Israel to Nineve, or the righteous taken from the evil to come.   
Ver. 3. But Jonah risen up to flee unto Tarshish from the presence of the Lord, and went down to Joppa, and he found a ship going to Tarshish; so he paid the Fare thereof, and went down into it to go with them unto Tarshish from the presence of the Lord. 
Here the Prophet declines the Lord's message of going to Nineve, by going a quite contrary way. 
Why Jonah fled to Tarshish.  His ground he tells us in Chap. 4.2. Namely, a carnal fear, lest he should be ashamed and accounted a false Prophet, if within forty day's Nineve were not overthrown: A great matter with the proud nature of man, which cannot endure the least disparagement.  
Other reasons Jonah might have for not going to Nineve.  

So peter, Act. 1●.  1. The strangeness of the thing. No Prophet had ever been sent to the Gentiles before Jonah; All of them were sent to the house of Judah or of Israel; and should Jonah be the first man that should be sent to the sinners, the Gentiles? God goes beside his ordinary method, and Jonah thinks strange of it.  
2. What hope could there be of doing good among the Heathen, seeing he had so little good among Gods own people? should Ninevites be converted, and Israel not converted? how can things go quite in a new Road which was never heard of?  
3. Might not Jonah fear what would become of him among a Company of Infidels, who were also rich and proud, and knew not God? he one, and they many; he a poor man, and they the Potentates of the world. What should one Lamb do among a thousand Wolves?  
4. For the Errand which Jonah was to deliver, what likelihood that Nineve should be overthrown within forty days, seeing no enemy appeared before it, and it had now flourished twelve hundred years in great prosperity? what wise man would go and publish impossibilities?  

No sound reason at all.  Yet all this is but carnal fear, and Jonah sinned greatly in flying to Tarsus. 1. He left the Command and calling of the great God of Heaven, which is the only rule of all our obedience. 2. He left the Land of Israel wherein his main business lay for all his life-time. 3 He thought poorly of God as if he could not meet with him at Tarsus as well as Samaria. 4. He shown little pity to thousands of souls that might receive benefit by his preaching.  
All showing the great corruption of man's nature, even after grace received, and how watchful we need to be, and keep close to our rule, and to the calling wherewith we are called; not regarding the crooked rules of humane reason and wisdom which Jonah too much followed.  
He risen up to flee to Tarsus, The chief City of Cilicia, 
Expos. 1.  St. Paul's Country, a Citizen of no mean City, Act. 21.39. Some say Jonah went to be a Merchant there another while. But it is not good to fasten more sins to the good man, than we are sure of. It is most likely, that as a man astonished he knew not well which way to turn himself.  
To flee from the presence of the Lord; twice set down, to show what a miserable shift Jonah was put unto, and how much he was troubled with divers thoughts, haling him this way and that way, and no way finding rest for the sole of his foot.  
From the presence of the Lord; that is, 
2. Piscator. Deut. 10.8. 1 King. 17.1. Psal. 73.28.  from the Land of Israel, where the Lord dwelled among his people. Or, from doing service to the Lord according to his duty; so the phrase signifies sometimes; the Child Samuel ministered before the Lord; David and Levi shall not want a man to stand before me, etc. So godly men are said to draw near to God, and, to be a people near to him. In which respect the wicked are said to go far from him, namely, in respect of his special presence, and of their own unbelieving hearts, Heb. 3.12. take heed of the evil heart of unbelief in departing from the living God: As for the general presence of God, Jonah could not be so dull-witted as to think he could flee from that, for he is Omnipresent, he is not far from any of us; whether should I go from thy presence? etc.  
Six brief Notes may hence be collected.  
1. The Divinity of the Scripture appears, in that the Doctr. 1 Writers discover many things against themselves; 
Divinity of Scripture.  which other Authors use not to do, but tell the good, and leave out the rest. Jonah and other holy men wrote by another Spirit: And observe it in two things,  
1. That they tell of their sins, though it tend to their shame; it makes for the glory of God in pardoning and restoring them, and therefore they care not though they lay load upon themselves; so did Jonah here. Moses wrote of his unbelief and hastiness, David of his Murder and Adultery, Paul how he had been a Blasphemer, a Persecutor, and injurious. That God may forget, it is good for us to remember and confess our sins; And the Church receives instruction by the fall of the Saints, as well as by their good examples, and comfort to them that have fallen.  
2. That they tell of their obscure beginnings. Moses tells how he kept sheep at the mount Sinai. Amos how he had been an Herdsman, and a gatherer of Sycomore fruits. Matthew how he had sat at the Receipt of Custom.  
No matter how poor and mean a man was at his beginning, if afterward he be endued with the grace of God, and set upon work to do for his Majesty. Let none despise a faithful servant of God for former obscurities, or defaults that were made; Who hath despised the day of small things? 
Zech. 4.10.   
Use. Now let this renew the former Exhortations, duly to regard the writings of the Prophets and Apostles. Do they not breathe forth a Divine Spirit? if it were only humane, they would never have so described their Sins and Errors, nor yet Obscurities: and if it be Divine, close with it, reverence it, believe it, obey it, take comfort and direction by it. Nothing of God but yields benefit, and aught to be regarded.  
Doctr. 2 2. As Jonah sins, so he confesseth his sin, and in writing makes it known to all the world; 
Confess sin as Jonah.  and so will all godly men do; there is great difference between such and others.  
How. 1 1. The wicked conceal their sins as much as they can; deny, defend, excuse, put them off to others, and when they must needs own them, it shall be as they are drawn to a business they like not: but the godly are a willing people, 
Psal. 110.3.  who are content to shame themselves so that God may be glorified.  
2. The wicked rest in generals, All are sinners; None How. 2 but doth evil, no not one: but the godly descend to particulars, my Unbelief, my Passion, my Earthliness, my Pride, or other evil; Jonah and Tarsus, David and Bathsheba, Paul and Persecutor.  
3. The wicked want the right Qualifications of Christian How. 3 Confession; sorrow for sin, forsaking of sin, zeal in time to come, profitableness in their place, and the like; all which a godly man hath, and those in 2 Cor. 7.11. He is a new creature, and makes as much amends as he can. Use.  
Those therefore offend greatly, who can be content to err as Jonah and other holy men, but not to confess and shame themselves as those did; that were a shame indeed, & goes quite against the hair; it is as death to come to confession. We are fallen into an Age wherein it is no shame to do evil, but it is a foul shame to confess and give glory to God; or to say to an offended Brother, I repent, forgive and let us be at peace, Luke 17.4. Were they ashamed when they had done wickedly? no, they were not ashamed, neither could they be ashamed: And this is a plain sign, that men love their sins more than they love God, their Souls, or their Brethren.  
3. Note how a man by leaving his calling doth flee Doctr. 3 from the presence of God, as did Jonah. 
Leave thy calling, thou leavest God.  1. The Calling of the Ministry; a Minister that turns to odd employments, or sits idle at home, or pleaseth himself merely with his speculations, sinneth in so doing; he should go on with God's plough as he had begun, or else he offendeth, 
Luke 9.62.  and is in danger. 2. Another Calling whatever it be, every one ought to abide in the Calling wherein he is Called, 1 Cor. 7.24. Therein abide with God, a plain proof of the Doctrine; and, Ye serve not men, but the Lord Christ; and, whatever ye do, do it as to the Lord.  
The reason is, because God hath appointed every one Reas. 1 his particular station and calling; man is born to labour as the sparks fly upward; In the sweat of thy brows shalt thou eat bread all the days of thy life; no man may walk disorderly, but work and eat his own bread. God is the God of order, and not of confusion; and likes not that the order which he hath set, should be violated and confounded.  
And our Calling well followed is a means to keep us out of harms-way; from many sins which otherwise we should fall into, and from many sorrows we deserve to fall into: It is in our way that the Angels are charged to keep us, Psal. 91.11. So only he is bound by promise to be with us, and do us good; being otherwise an Omnipresent God, able and willing, even out of our way to give a common blessing.  
Use. Take heed, and be not fugitive: True, there be cases for a Minister to remove from one place to another; and it is lawful for Christians in a private way to change their Callings on certain conditions: But it will not be lawful for any to flee from God; that is, to live without some honest Calling or other, wherein he may spend his time and pains, and advance the common good, or of the Society wherein he lives. Be warned by Jonah and his stepping aside from the Message he had to deliver. Know, it is a bootless thing, to think of flying from the Lord; He fills Heaven and Earth, and can meet thee at every turn, and fetch thee back to thy task; and if thou belong to him, will do it: It was well for Jonah, that by a storm and Whale he was brought back to Nineve. Know also, that none but the special presence of God will prove comfortable to the last; I mean, spiritual here, and glorious hereafter. He is present with those in Hell, but in Justice only, and with all his terrors.  
Doctr. 4 4. Note how occasions of sinning are many times near at hand to them that are willing. Jonah was set upon an evil journey, and see, he finds a Ship going to Tarsus; when the heart is set upon wickedness, opportunity will scarce be long wanting.  
Take heed, and commit thy way unto the Lord; Use. pray him not to give thee over at any time that thou shouldest be swayed by thy own Lusts; and for occasions of sinning, remember the sixth Petition of the Lords Prayer, that he would either keep off the Temptations, or not suffer thee to fall by those Temptations.  
5. Of Jonah we may learn a Lesson of Equity; to pay Doctr. 5 those that labour for us, as he the Mariners: 
Pay deuce.  It is one of the crying sins, by fraud to keep back the hi●e of Labourers who have reaped down your Fields, Jam. 5.4. So of any sort of workmen, it will be a great sin in due season not to let them have their pay, or servants their wages; Their heart is to it, and they need it, and so it should not be detained.  
Pay therefore, and do it quickly; Use. mark the commands in Prov. 3.27, 28, 29. Withhold not good from them to whom it is due, when it is in the power of thy hand to do it; Say not unto thy Neighbour, Go, and come again, and to morrow I will give, when thou hast it by thee; devise not evil against thy Neighbour, seeing he dwelleth securely by thee.  
Lastly, note in Jonah how willing some men are to part Doctr. 6 with their money in an evil matter, 
Willing to part with money for evil.  to flee from the presence of the Lord, to have Christ betrayed to the Jews and High-Priests, to have it reported abroad that his Disciples came by night and stole him away. They that can find no money for a pious and charitable use, can find money enough for gaming, or a Suit of Law. Oh the excuses that shall be made, and the Allegations that shall be brought to save their Purses! hard Times, ill Trading, great Taxes, many Children; no end of pleading to keep all to themselves: But for Pride of Life. Bravery of Apparel, or House-Furniture, Feeding of Lusts, or maintaining of Quarrels at Law, let the Pieces flee, spare no cost, they will not be put down by any, they have vowed and will be as good as their word.  
Use. Take heed (Christians) and remember the rule, Honour the Lord with thy substance, Prov. 3.9. He looks for his portion out of all the Wealth he gives thee; namely, in those good uses, which in the word he hath assigned for thee to mind: And he would have us to be rich in good works, as well as others; or rather in these, then in worldly wealth; And he calls him a fool, who is rich to himself, and not to God. And there is a cutting phrase, A man and his money may perish together, as Act. 8. And, the rust of the Silver and Gold goes up before God, and cries for Vengeance. And, if so for not doing of good, what will come of doing evil with thy Wealth? It hath been seen many a man could not have been so wicked, nor could be now, if he were not so wealthy; Jonah could not have fled to Tarsus, if he had had no money to pay the Fare.   
Ver. 4. But the Lord sent out a great Wind into the Sea, and there was a mighty Tempest in the Sea, so that the Ship was like to be broken. 

Opposition between God and sinners.  But note these Adversative Particles; Jonah was sent to Nineve, but fled to Tarsus; Jonah went by Sea to Tarsus, but the Lord sent a Wind and Tempest after him, to tell him of his offending. There is much thwarting between God and a sinner; God commands one thing, and the sinner doth another; and therefore no marvel if God proceed contrary to the welfare and comfort of the sinner; and the sooner the better; Jonah was the dear Child and Minister of God; and in the end must be saved, notwithstanding his great Imperfections; therefore presently the Lord sent upon him a great Wind and Tempest, that he was like to be drowned; and this great danger was the means of putting him into his way again, that in Conclusion he might be saved; so still, 1 Cor. 11.31, 32. If we would judge ourselves, we should not be judged; but when we are judged, we are chastened of the Lord, that we should not be condemned with the world.  
As for them that amend not by their afflictions, they shall know it shall be the worse for them; God will not in vain wear out his Rods upon them; 
John 5.14. Hos. 4.1.  The worse thing is coming toward them: The Controversy for sin continues, and will surely burn to the nethermost hell.  
More, if a sinner find none of these cross proceed of God toward him, so much the worse; 
Prov. 1.32.  even prosperity undoes such simple ones: Better a great deal that they had been pursued with Winds and Tempests, and drowned in the bottom of the Sea.  
The History of our Text is plain, and needs no Exposition.  
Two Points may be observed.  
1. How the Providence of God reacheth unto all particulars that are done in the world; Nothing more common Doctr. 1 then great Winds to arise at Sea, 
God's providence extends to all.  and mighty tempests thereby, and Ships to be broken: Yet all this is here ascribed unto God, The Lord sent a great Wind, so in ver. 17. The Lord prepared a great fish to swallow up Jonah, and Chap. 2.10. The Lord spoke to the fish, and it Vomited out Jonah upon the dry Land, and Chap. 4.6 The Lord prepared a gourd, and ver. 7. God prepared a worm to smite and whither the gourd.  
So in the Plagues of Egypt, The Lord sent the Frogs, Flies, Lice, Locust●, Thunder, Darkness, and all the rest. And generally, Amos 3.6. Shall there be any evil in the City, and the Lord hath not done it?  
And we saw heretofore in the Doctrine of God's Providence. 1. How it intermedles in the smallest matters, as the Feeding of Beasts and Ravens, Psalms 147.9. and the falling of Sparrows to the ground, or the hairs of our head, Mat. 10.29, 30. yea and the colour of the hair, Chap. 5.36. 2. How it order contingent things; that is, where in man's reason there is no connexion between the cause and the effect; yet ordered by God, and fall out infallibly as Lots, Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of the Lord: And the kill of a man by an Axe, no hatred, only the head slippeth from the helve; it is said, That God delivers him into the hand of his Neighbour, Exod. 21.13. The like of foretelling things, whereof there was no sign among the Creatures.  
Use 1 Which serves to reprove Heathenish Christians, who look not up to God in these Affairs of the world to give him glory, 
Reproof.  or carry themselves as those that live under a Providence; but Rage, and Chafe, and cry out of Fortune, ill Luck, cross Times, I know not what Planets and mischiefs. Yet the Heathen ascribed the stirring of Winds and Seas to their Idol-Gods, Aeolus and Neptune; and these Heathens in the Text looked up, every one to his God, to be saved and delivered from this great danger; and Jonah who is the Writer, saith expressly, The Lord sent out a great wind into the Sea. And those  who read such Writings, might thereby be enured to better Thoughts and Language concerning Winds, Tempests, and other sad Accidents.  
Use 2 More, if Providence work in all these, it follows that our God is a wonderful God every way, and accordingly to be admired. He sends forth the Winds at his pleasure, he holds the Winds in the hollow of his Fist, he ruleth the Raging of the Seas, and sitteth upon many Waters; Fishes, Worms, Gourds, all Creatures are at his disposal, to be or not to be, to do us good or not to do us good. None so great, but he overrules it; None so small, but he acts it; therefore, O Lord, our Lord, how Excellent is thy Name in all the Earth!  
When Christ had stilled that great storm upon the Lake, The men marvelled, saying, What manner of man is this, that even the Winds and Sea obey him? And it is likely, that the men in the Ship with Jonah came by this Miracle to some knowledge of the God of Israel; So did Naaman the Syrian, 2 King. 5.15. Behold, now I know that there is no God in all the Earth, but in Israel. However, we that have the word to instruct us of God, and to Expound his Providences to us, should be led by Winds, Seas, and other strange workings of our God, to a due Admiration of him; that he is wonderful in his power, bidding them do this and they do it; and in his wisdom so disposing ordinarily so innumerable, and so rude things, and in his graciousness, doing all for his Elect, though sometime in seeming Contrarieties as here to Jonah.  
Next, divers duties may be urged by this concurrence Use 3 of God's Providence. 
Lessons to be learned.   
1. To be patiented under cross Providences; when Wind and Weather are against us, and we suffer exceedingly, we should like all that he doth, because he doth it; and say, It is the Lord, let him do what pleaseth him, 1 Sam. 3.18. The creatures could not come if he did not send them: Shimei could not curse, if he did not bid him curse.  
2. To wait with patience if he delay the help which we would fain have, Psal. 40.1. I waited patiently for the Lord, and he inclined unto me, and heard my cry; when his appointed time is come which is the best time, we are sure to be relieved. The Vision is yet for an appointed; wait and at last it will speak and satisfy. Remember the saying, 
Hab. 2 3. Esa 28.16.  He that believes, must not make haste.  
3. To pray for seasonable and moderate Wether; Winds and Rains, 
Zech. 10.1.  and all other things being at God's disposal. Ask and ye shall have; Ask the Lord rain in the time of the latter rain, so the Lord shall make bright clouds, and give them showers of rain; to every one grass in the Field: But pray still with resignation to his Will and Wisdom, because he knows best what is fit to be done; and is able to alter the most settled Wether, that soon all may turn to the quite contrary. Stars and their Influences must go by his direction; if the Stars rule men, yet our God ruleth the Stars.  
4. To pray for Seafaring men, who are most subject to the injury of Winds and Tempests. 
Psal 107.24.  These men see the wonders of God in the deep; up to Heaven, down to Hell, and sometimes are at their wit's end; therefore should be remembered by us at Land, while ourselves are in safety. Though we cannot help them, there is one that can, and him we must pray unto.  
5. To praise God when our businesses are fitted by Land or Water; he did it, and he must have the glory, he sent sweet gales of Winds, he caused that there were no Tempests upon the Sea, nor Blasts upon the Land; by his goodness we escaped such a Thunder and Lightning, and mischiefs that fell upon others; therefore him we must glorify and be really thankful, Psal. 107.31. Oh that men would praise the Lord for his goodness, and for his wonderful works to the Children of men!  
6. To keep the Lord sure on our side, I mean in an holy way; because he, and he alone can make all go well on our side. No wonder if Winds and Tempests be let lose upon Jonah, when Jonah is fled from the Lord: We may thank ourselves for sundry terrible storms, and unseasonable times that come upon us; our foolishness hath so armed the justice of God against us.  

Satan can raise winds and tempests.  And take this for a Motive; The Devil and his Instruments can raise turbulent Winds and Tempests to do us a displeasure. If they have leave from God, we see in Jobs case what they are able to do: Not that he can create Winds and Tempests; but ●f there be any in all the world, he can bring them together ●● and direct them to such an House, or to such and such person's. He is the Prince of the air, 
Eph. 2.2.  and is permitted to do great mischiefs against sinners; yea, and against the Saints of God, Luke 13.18. Satan had bound a Daughter of Abraham eighteen years; Others were possessed of Devils, and suffered exceedingly; Others had their swine Choked in the waters. Our Saviour himself was hurried of the Devil from place to place.  
Books have been written De Praestigiis Daemonum. 
Wierus.  But besides these, there are real storms and mischiefs that are done by wicked Spirits; whereof two Notes are given. 1. That they are raised on a sudden, even in the fairest and quietest weather that is. 2. That on a sudden all is hushed and gone; as if there had been no such commotion at all, with other Discourses not much to our purpose.  
Take heed and fear, not these wicked ones whose power is limited, though their Malice be unlimited; but God who is the watchman of Israel, 
Psal. 121. Psal. 91.11. Luke 12.4.  and hath these Lions in Chains that they can hurt none but as he pleaseth; I say unto you fear him. Remember the keeping of us in our way; and, The way of the Lord is strength to the upright, Proverbs 10.29.  
So of the former point.  
2. Note how one sinner brings a whole Company in danger; one Jonah, one Achan, one Colloquintid, marid Doctr. 2 all the good Herbs that were in the Pot. 
One sinner endangers many.  David numbered the people, and seventy thousand of them died of the Plague.  
But how can this stand with the Justice and Mercy of God? Answ. 
How.   
1. The Justice of God cannot lightly miss of Objects to work upon; Israel had sins enough by which God was offended, and might justly diminish them by the Pestilence; So had these who Sailed with Jonah, though Jonah had not been among them. Divine Justice might righteously for sin have laid them in the bottom of the Sea; Who can say he is righteous, or suffers at any time without sin provoking God's anger?  
2. The Mercy of God appears in Affliction, as well as in Favours bestowed: v. c. that both Jonah and his Companions escaped the danger of the Sea, and the Mariners came hereby to the Knowledge of the true God. It is good for me to be afflicted, that I may learn thy statutes; Others are in Occulto Coronati, as Tertullian said of some Confessors who died in Prison; still in good hands, when they are most judged according to the world.  
Use. 1 Now if one sinner can endanger many, into how great dangers do many sinners cast a poor Town or Nation? many sorts of sin, and many Offenders of each sort, and many acts of every Offender; as for example, in the sin of Drunkenness, or Swearing; No marvel if we have had such civil Tempests, Divisions, Confusions, Diseases, other Evils. The greatest marvel indeed is, that our House and Kingdom is not already laid desolate; This is only by the long-suffering of our most patiented and loving Lord God.  
Use. 2 2. If so, a sinner is no such good Neighbour as he may think he is; Though he be of a loving Nature, and do some good in his place, 
Num. 16.46.  yet he hurts more another way: He provokes God to anger, and so the Plague gins in one kind or other. Jonah was an honest man, yea a godly man; he served the God of the Hebrews, and he paid his Fare when he entered into the Ship; yet see what a burden he becomes, and how he endangers both the Vessel and the Goods, and all the Passengers together with himself. In Religion it is a mere Delusion, to think a bad man can be a good Citizen as to God; he is a very Pest to Church and State.  
Use. 3 3. If so, see how studiously and eagerly Magistrates should set upon the work of Reformation; 
Zealous Reformers turn away wrath.  to shame and punish sinners and lessen the number of them, that so wrath may be turned away. It was high time to cast Jonah overboard, that so possibly there might be some hope. Israel could not stand before the men of Ai, till Achan was stoned; when a man is sick of a Pleurisy, there is no rest to be expected till the corrupt blood be voided away; so here: And a wise Surgeon must come sometimes with his Caustics, where remember the saying, Foolish pity mars the City; An idle Governor hastens wrath.  
4. If so, be not such a sinner as for thine own sake; so for others to whom thou art related, and with whom thou art engaged in Society.  
1. In Charity to others a man should be Religious, fear and serve God, pray, keep Sabbaths, do all duty, not only in way of Piety and Charity; that so he may not hurt, but help his Brethren. This Case of Jonah tells us, that a sinner though he be but one, yet may wrong many; and other Scriptures tell how one good man may profit many, and though he be a private man, yet he may be a public good. Joseph was a Blessing to all Potiphars house, and to all the Land of Egypt.  
All this while we say nothing of Charity to a man's own Soul, which in an holy way might be saved; or of pleasing God in the way of Holiness, which ought chief to be minded; or of crediting our holy Profession, to which every Christian ought to be an Ornament. The only comfort is to put all these together, and carry our work cleaverly before us.  
2. Let a Religious man take heed of stepping out of his way, which would endanger both himself and others, as Jonah here; and David in numbering the people. He that opens a sluice, may drown many others as well as himself. Somewhat is the matter, that judgement gins at the House of God, and that the Righteous shall scarce be saved; saved they shall be, but so as by Fire. And by this account scarce any strictness can be esteemed too much, I mean in the holy ways of God.   
Ver. 5. Then the Mariners were afraid, and cried 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 side of the Ship, and he lay, and was fast asleep. 
Here be two things. 1. The Prophet by divers circumstances sets forth the greatness of the danger whereinto they were brought. 2. He tells of his own deep security in the mean time. True grace ever notes and confesses its own Imperfections.  
There needs little or no Exposition: But we have four points to be briefly handled.  
Doctr. 1 1. God hath terrible works to do, which sometime affright the stoutest and rudest sinners that are. 
Stout sinners, how to be overawed.  Seafaring men who converse much in Dangers and Commotions in the Air, use to be Fearless men, and altogether desperate in their way; yet at this time we see how they are afraid, and fall to their Prayers; so still, some are desperate enough and care for nothing; but in some great judgement of God their spirit fails them, and they melt away into effeminate passions; so Belshazzar, Dan. 5.5. so Caligula at the hearing of Thunder, so in 2 King. 7.6. A noise in the Air chased away an Army of the Syrians.  
Reas. 1 The Reason is, some things are terrible above man; that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  beyond the Power and Wisdom of man to withstand them, especially in the concurrence of those three things; Grievous Judgements, an Awakened Conscience, and Sin set in order before the guilty Soul: These meeting together make foul work sometimes with a very stout sinner. Art thou come to call my sin to remembrance this day, 
1 King. 17.18. Act. 24.25.  and to slay my Son? and while Paul discoursed of Temperance, Righteousness, and Judgement to come, Judge Felix trembled.  
True, some under much guilt, and in the midst of terrible Judgements fear nothing; why? because Conscience is not yet awakened; A sleeping Lion troubles not: But when this gins to wamble, than the Sea waxeth turbulent and dangerous, Esa. 57.20, 21. The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt; there is no peace (saith my God) to the wicked. Sometime the trouble enters in a Plague year, sometime in the loss of a Dear Friend, sometime in the approach of Death, and sometime in other amazing occasions. When ever God gins to reckon with a sinner, or any way hides comfort from him on which he presumed; now gins the Tempest to be black indeed. A wounded spirit who can bear?  
Let none therefore trust to the hardness or bigness of his spirit, but learn to fear in a right and holy manner. Use. 
In vain to be hardened against God.  There is a false valour wherewith some set up their sails, and swell above all reason against God, his word and works; It may be it lasteth for a long time, till Death, or in Death through self-delusion: But this is not the way to prosper as to God, and for safety to the Soul; At farthest, 
Job 9.4. Jer. 20.3.  in the day of judgement he shall be Magor-Missabib, fear round about, astonished and swallowed up of despair.  
The only safe way is, to turn all Natural and worldly fear into Spiritual; that is, to fear God whom by sin we offended; To take sin off the score by getting into Jesus Christ; To follow the dogging of a guilty Conscience far enough, namely to get washed in the Fountains of Israel. By temporal judgements to take warning concerning eternal, and prevent that great mischief; Otherwise, it is not a little tempest that will serve the turn, or Pestilence, or Pleurisy, or the like; but in Hell there will be seven times more vengeance, yea seventy times seven; All present Evils are nothing to this, when God shall cast both Body and Soul into Hell; therefore say I, Fear him, Luke 12.4, 5.  
And if it be the right fear of God, it will teach to departed from evil, as Job, Joseph, and the Midwives of Egypt, Job 28.28. It will introduce a real holiness, Psal. 111.10. It is the beginning of wisdom; And it will lead the man along in an holy way toward Perfection, 2 Cor. 7.1. To perfect holiness in the fear of God.  
Doctr. 2 2. Note how in great distress great sinners will pray after their fashion; 
The worst will pray in great danger.  as these Heathenish Idolaters, they knew there is a God, and that he is to be called upon, but let him alone till they be brought into this extremity of danger. Notions of God, and Prayer, and Duty lie asleep in a natural man, till roused by some extraordinary trouble and amazement, Hos. 5.15. In their affliction they will seek me early. And here we see, that when they miss of the true God, they will betake themselves to gods of their own making; Every one to his god, they will have many gods rather than no god, when reduced into straits.  
Reason. Self-love can do all this. Nature is willing to escape out of great dangers, or get out of great troubles, or obtain his own ends; Fruits of the Earth, Peace, Liberty, other good things of the world. Hos. 7.14. They have not cried unto me with their heart, when they howled upon their beds; they assemble themselves for Corn and Wine, and they rebel against me; so that, not God is sought for God's sake, but merely to serve ones own turn; which when it is done, God shall be let alone till they have more need of him.  
Use. 
Not the right kind of prayer.  Yet this is usually esteemed Prayer, in death or deadly troubles call upon God, and it is abundant Devotion, though neither before not afterward; live a sinner, and die a sinner, yet with a few good words he is sure to go to heaven; Though he learn not righteousness, nor the Laws and conditions of prayer, Esa. 26.10, 11.  
There be numbers that make not one good prayer all their long life; Know not what it is to ask according to the will of God, which they mind not; Ordinarily quench and grieve the Spirit, and so cannot pray in the Spirit; 
Judas ●0.  Never take care to get into Christ, and so cannot pray in the Name of Christ; Never mind the main matters of Prayer, as about Holiness, Temptation, doing Duty holily and spiritually, living profitably in their places, advancing God's glory and the good of souls: All for a present shift, and to get out of a storm as well as they can.  
Object. What, would you not have us to call upon God in our trouble? is it not commanded? Answ. 1. It is commanded, and so are many other conditions too Psal. 50.14. Call upon me in the day of trouble; but it follows, ver. 16. Unto the wicked God saith, What hast thou to do to declare my statutes? 2. There be many places of Scripture that discard the prayers of the wicked, 
Prov. 15 8. John 9 31.  they are abomination to the Lord; God heareth not sinners, Incense is abomination. 3. There be many adjuncts of acceptable prayer; v. c. to use the means of obtaining, to use no indirect means, to stand in a way of capacity for receiving such and such favours, to use them well afterward, and the like; which numbers little think of, and so their prayers are not accepted. 4. There be many days of trouble beside these outward and worldly afflictions; and if ye will pray ever when ye are in trouble, ye must pray every day, and several times in the day: why? a godly man every day finds himself troubled with Temptations, and is never out of danger of the great Tempest, nor of his own corrupt heart. Paul besought the Lord thrice against the thorn of the flesh, and approved himself on both sides by the armour of Rigteousness: No part of our life is void of these dangers; therefore every part of our life must be fenced with prayers. And one condition of prayer is, it must be constant, 
Eph. 6.18. Col. 4.2.  we must pray with all perseverance, we must continue instant in prayer, etc.  
To the third point; There be cases wherein a man's Doctr. 3 worldly wealth will be nothing set by; as here, in case of Shipwreck, and Act. 27.19. They lightened the ship, and with their own hands they cast out the tackling of it; When the life comes into question, let it all go; or in times of war, a man fares the worse because he hath something to lose, Ezek. 7.19. They shall cast their Silver into the streets, and their Gold shall be removed: Or in a great fit of sickness, all the wealth is looked on with an heavy eye. And in death, what is all the wealth of the world to a man? It is but the more vexation in parting.  
Use 1 Yet this is the folly of many, immoderately and inordinately to affect the wealth of the world. They seek it, and take pains for it, though it be with the loss of their Souls; and yet when they have it, it is in much danger to be stolen, or mastered by Fire, or forfeited, or to be cast away with ones own hands; and, Oh that I had never know penny of this illgotten Goods! 
Mat. 16.26.  what profit? what recompense? beside those cases of meeting a murderous Thief; Take my Goods and save my Life. And mark how expressly the way of worldlings is called folly, Psal. 49.13. This their way is their folly, with Jer. 17.11. He that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
Use 2 Take heed, Christians, and adventure not Souls for Goods; It were no reasonable exchange. 1. Mark these Heathens; if they prefer their Lives before their Goods, let not Christians who know better and higher things, cast away their precious and Immortal Souls for a little Commodity; no not if it were never so great. Certainly there is no proportion between a Soul and the whole world. 2. We read of some Philosophers, that they cast away their wealth and worldly business, that they might the better attend the getting of Learning and Wisdom; so did Crates, and Thales by buying up the Vineyards in the Country, when he foresaw a Scarcity, by Philosophy, and made good advantage of it, shown how easily a Philosopher might get wealth if he minded it. And if such mind it not, why should Christians mind it so much?  
What then, may some say, Object. Answ. would you have me cast my wealth into the River? I see no such need, Sir. Answ. 1. There is need to make restitution of Goods that have been illgotten, as did Zacheus. 2 There is need to be free for pious and charitable uses according to ability, 1 Cor. 16.2. as God hath prospered a man. 3. There is need while we hold these temporals, to hold them with a moderate mind and affection; not to mind Earthly things, but to have the conversation in Heaven, Phil. 3.19, 20. not to set the affections on things below, but things above, Col. 3.1, 2. and our rule is, not to Treasure in Earth, but in Heaven; 
Mat. 6.20.  and when we have any riches, to refer them to the right ends they were given for; as is said, Honour God with thy substance: 
Prov. 3.9  And still they should be used as encouragements in his service. 
Ver. 15.  4. There is need above all our getting to labour for the better and enduring substance, Heb. 10.34. to be rich in faith and good works, to get saving wisdom which is better than Rubies and Diamonds; to have a stock of prayer going in Heaven; without all question great is the gain of godliness, 
1 Tim. 6.6.  though worldlings esteem it not.  
Where note, these two Loves do much hinder and waste one another. If a man earnestly, and as he ought, shall mind the spiritual wealth, it will in great part take him off from his mudling in the world. Is he not in the prosecution of better things? A Prince that seeks a Kingdom, will purchase no Cottage. On the other side, he that eagerly pursues the world, shall either neglect Religion altogether, or pursue it very indifferently; worldly-mindedness hath been the ma●ring of many an hopeful Professor. Demas embraced the world, 
2 Tim. 4.10.  and left the Apostle.  
To the fourth point; We are apt to be very secure even Doctr. 4 in the greatest danger.  
1. Good men, as Jonah, 
In great danger apt to be secure.  who was very shortly to be cast into the Sea, and yet fast asleep in the side of the Ship; and David who after his sin with Batsheba lay securely for awhile, without renewing peace with God, till the Sword was threatened to come against his house, and never go from it. Only with this difference, the security of a godly man is neither total nor final: At the worst he hath some motions of God in his heart, and at last he runs to him with full speed, Cant. 5.2 I sleep, but my heart waketh; And oil is ready in his Lamp, to go forth and meet the Bridegroom.  
2. Carnal and worldly men, These say, Peace and Safety, when sudden destruction comes upon them unawares, 1 Thes. 5.3. And the man with gall of bitterness saith he shall have peace, when the smoke of God's wrath is arising against him, Deut. 29. So said they of the old world, till the flood came and drowned them all; and the men of Sodom, till the fire fell from Heaven and consumed them. Every natural man sleeps the sleep of death, and he never awakes till he be dropping into Hell.  
Use. 1 Whereby note a cursed and dangerous effect of sin; as it brings a man into extreme danger of losing God and all happiness, 
A fruit of sin.  and of falling into the everlasting torments of Hell, so it is ready to make and keep him secure, and altogether insensible of his danger till he know not what to do w●th himself. 
Esa 6.10.  He hath a gross heart, eyes to see and not perceive, ears to hear and not understand; and he hath an impenitent heart, 
Rom. 2.5.  whom all the goodness and patience of God cannot lead to repentance; so little cause there is to be in love with sin as many are, or to refuse the Exhortations of zealous Ministers.  
Use 2 2. Note and admire the wonderful mercy of God, who watcheth over us for good, 
The mercy of God.  and in due time awakenes us out of our deep and deadly sleep, by giving faith and repentance. O the rich and invaluable grace of Conversion! how are we bound unto God, that now we stand up from the dead, 
Eph. 5.14.  and live for ever! We were asleep sometimes; yea, dead in sins and trespasses; but now Christ hath given us the light of Life. It is only of his discriminating grace, for which we must ever remember to be thankful.  
3. Awake unto duty. Christian watchfulness is a duty Use 3 often commanded in Scripture. Be sober, be vigilant, watch, 
1 Pet. 5.1.  for ye know not the hour when the Son of man cometh; 
Mat. 25.13.  and saith Christ, what I say unto you, I say unto all, watch, Mar. 13.37. For Motives, consider how it is made a Note of wisdom, to watch till the Bridegroom comes, as did the wise Virgins. How the wise as well as the foolish are apt to slumber and sleep. How the Bridegroom comes in a time when he is least expected; at midnight. 
Ver. 5.6.10.12.13.14.19.  How the wise Virgins enter with him into the glorious Bride-Chamber. How others are excluded, though they knock and call for admission. And how hereupon our Saviour inferreth the Exhortation, Watch therefore, together with another Parable to the same purpose; There will be a day of reckoning with the Servants about their Talents and Employments, therefore watch and do duty.   
Ver. 6. So the Shipmaster came to him, and said unto him; What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not. 
In every Society of men there must be order. Here in Note 1 a Ship there is a Shipmaster; in a Navy, 
Order in every Society.  there is an Admiral; in an Army, there is a General; in an House, Town, or Nation, there is a Governor: So in the Church, there ought to be Order and Government, or else all comes to Confusion. We see what mischief is befallen since Government ceased, and should see more mischief, if Civil Government ceased as well as Ecclesiastical. In both it is true, better a bad Government then no Government. Tyranny is very bad, but Anarchy is far worse, and more intolerable.  
For our Shipmaster, he comes to Jonah and reproves him for sleeping. It is likely, that in this great distress of weather he bestirred him to the uttermost, to save the Vessel and all that were in it; sometimes under Deck, sometimes above, sometimes among the Ropes and Cables, sometimes in the Keel or sides of the Ship, to see what must be done to that purpose. And here, in the side of the ship he finds Jonah fast asleep, and rouseth him up, What meanest thou, O sleeper?  
Note 2 Great diligence must be used of every one in his Place and Calling, 
Look to the main chance.  to save the main chance; for the Body, for the present Life, for the onward Estate; but especially for the Soul and Eternity: So for Church and Commonwealth, do thy best to save a Bark ready to perish. If Prayers can do any thing, if Tears, Sighs, Zeal for Reformation, Mourning for the Abominations, let us not want thy helping-hand. We should not give all for lost, till there be no Remedy, and we be now sinking. This Shipmaster by his diligence saved his Vessel, and so may we.  
Note 3 What meanest thou, O sleeper? A secure sinner can have no good meaning with him. 
Naturalists mean not well.  I suppose he hath no such meaning as to damn himself and his Companions, or to ruin the Church and State. It is not the thing which he doth purposely intent, yet he may be well asked the question, What meanest thou? It is not yet in his thoughts and purposes to do any good, either in public or private. In present he minds nothing but a sinful and sensual enjoyment.  
Use. Carnal people say they have good meanings, but it is much to be doubted. For, how can meanings be good, when they are only General, Blind, Lazy, and not Operative according to the Exigents of Church and State, or of the precious soul? should these be called good meanings? It is a mere delusion. We shall further question them, as here the shipmaster, what meanest thou, O sleeper?  
Arise, call upon thy God. It is our duty to rouse up secure Note 4 sinners, 
Rouse up secure sinners.  that they may escape the great danger wherein they are; as the danger of losing a Vessel, Life and Goods, so and much more the losing of a precious and Immortal soul; Exhort, Admonish, Reprove, pull them out of the Fire, save them with Fear, and use Compassion. As we would call upon a sleeping Master, when his house is all on Fire; so, and much more should we in soul-dangers. Consider, our Brethren whom we help now, may help us another time in our drowsiness and sleepiness. And, none of us but is apt to be sleepy; we are of a corrupt Nature, and have taken a dram of hellish Opium, so all possible help will be little enough. Consider, Charity requires helpfulness, and this is a work of the truest Charity. And why should not eternal danger quicken us, as well as common danger?  
Call upon thy God. Carnal people can wish for a part in Note 5 all good prayers; as here, 
All would share in good prayers.  the Mariners before had cried every one unto his god; Possibly there might be an hundred Passengers in the ship, and an hundred several gods that were called upon; yet see how the ship master bespeaks Jonah for his Prayers too, that if it be possible, they may escape this danger. And possibly, they that never made good Prayers in all their Lives, yet will beg the Prayers of the godly in their distress, and God send them a part in all good prayers!  
Take heed, Christians, and blunder not along in these Use 1 wild and idle wishes; as ye desire the benefit of other men's prayers, so ye must learn to pray yourselves. There is not only prayer in common; suppose with a Family, or in a Congregation; but it is said distributively, Every one that calls on the Name of the Lord shall be saved; and personallly, when thou prayest, enter into thy Closet.  
The reason is, every one of us hath a soul to save, and every one hath personal sins, personal corruptions, personal temptations, wants, afflictions; and every one that is truly godly, 
Zech. 12.10.  hath the Spirit of grace and supplications poured upon him. And why shouldest not thou make account to pray for others, as well as that others should pray for thee? is it not one duty of the Communion of Saints? as Feeding and Clothing are duties for the good for the Body. No member in the natural Body but must help his Fellows, and there is the same reason for the Members of the Mystical Body of Jesus Christ. And, why should any put so great a matter upon the Adventure, whether others remember him in their prayers or no? every one is his own nearest Neighbour; And every one shall give account of himself unto God, Rom. 14.12.  
Use 2 Every Christian therefore that is able to pray, should stir up his gift, 
Be much in prayer.  and improve his interest at the Throne of Grace, for his own good and the good of others. There is something in this advice to the shipmaster, Call upon thy God; and in the other, Every one in the Ship cried unto his god, Mic. 4.5. all people will walk, every one in the Name of his god, and we will walk in the Name of the Lord our God for ever and ever. Why not we devout in a true way, as they in a false?  
Mot. 1 Consider the word of appropriation, thy God. Jehovah is thy God in a Covenant of grace, bound to thee both by Promise and Oath; and daily solicited by Jesus Christ to show thee favour according to thy Prayers and Necessities. Now then make bold with him; every one may make bold with his own; but Jehovah is thy God, therefore go boldly to him, and doubt not of acceptance. It is a Miserly trick to have Gold and Silver in store, and want Provisions of Food and Physic; and it is worse, to have a loving Lord God to pray unto, and be a stranger to him.  
Mot. 2 Consider also the Name of thy God; it is lovely, and invites thee to come to him. As it is a glorious and terrible Name, 
Deut. 28.58. Exod. 34.6.  The Lord thy God, so it is an amiable Name, and may win sinners to seek to him; The Lord, the Lord merciful and gracious. The Kings of Israel were accounted merciful Kings, and much more is this King of Israel.  
If so be that God will think upon us; 
Note. 6. Thoughts of love to the godly.  The Lord hath thoughts of Love and Peace toward his people, Jer. 29.11. I know the thoughts of peace that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end: Namely, out of the counsel of peace which he had within himself before the foundation of the world, Zech. 6.13. The counsel of peace shall be between them both; that is, Christ's Kingly and Priestly Office.  
Or, it may be a phrase referring to the sense of man. We are apt in great distress to think that God hath forgotten us, and will he be no more gracious; 
Psal. 77.8, 9  hath he shut up his loving kindness in everlasting displeasure? and, if he did but think upon us, in what a sad case we are, he would certainly arise and do for us; So these here, Oh that the God of Heaven would think of us for good! and elsewhere, Are see O Lord, O Lord, stir up thy strength, hid not thy face, leave us not, come and save us.  
Otherwise, in absolute consideration, the Lord thinks on all men and Affairs in the world. His providence reacheth to all, and to every particular: He sent this Tempest upon the Mariners, and saw in what distress they were. But their Prayer is, they would have mercy, that they might well get out of their distress. He saw the affliction of Israel in Egypt, and meant to bring them out of it. Use. 
A means to settle faith.   
Now this is good and comfortable for each doubting Christian, who conceits sometimes in his weakness to be rejected and forsaken of God, but indeed is not, the Lord at worst thinking of a deliverance or supply, and what is the best way and time to effect it. A Nurse sees her Ch●ld to be too venturous, and seems to leave it to itself, but her eye is full upon it; even so doth our God. And though Nurses and Mothers should be unnatural, yet will not the Lord, Esa. 49.14, 15, 16. Good words to settle the peace of a troubled spirit, but may also serve our turn in great distresses of the world; Tempests at Sea, Commotions at Land, troubles in the private Estate, all threatening our Ruin, and then we begin to question the Love and Providence of God; 
Judge 6.13.  If the Lord be with us, why is it thus? But check this unbelief; we need not put it upon this supposition, if so be that God will think upon us; he will most certainly think, and do, and delever in due time; and in the mean time support our hearts with comforts of his Spirit; he is a God of judgement, 
Esa. 30.18.  and knows our frame, and when a deliverance will be most seasonable.  

Note 7. God able to save in great distress.  Thank upon us, that we perish not. God is able in great distress to keep us from perishing, and will, if he see it good for us. These heathen Mariners saw, that if they could get God on their side, they should not perish, though it were a terrible, boisterons, threatening tempest: And we see in the end, that they did not perish. So in these days, amidst all our civil Tempests, our Land hath not yet perished; and, so long as God thinks thoughts of peace towards us, it shall not perish, though winds and storms beat upon our Bark never so violently.  
Use, Hear and believe, and say as Psal. 46, 1, 2, 3. God is our refuge and strength, a very present help in trouble; Therefore will we not fear, though the Earth be removed, and though the Mountains be carried into the midst of the Sea: Though the waves thereof roar and be troubled, though the Mountains shake with the swelling thereof. Say as those that were going into the fiery furnace, 
Dan. 3.17. Psal. 42.11.  Our God is able to deliver us. Rate away all unbelief as David did, Why art thou cast down O my soul? and why art thou so disquieted within me? still trust in God, who is thy help, and the light of of thy countenance. Mark what our Saviour saith, Let not your hearts be troubled; ye believe in God, believe also in me, John 14.1.  

Note 8. Carnal ones are all for temporals.  That we perish not. All the care of carnal people is to be delivered from temporal evils; from Shipwreck, from Pestilence, from Losses and Crosses of the world; so Pharaoh, Deliver me from this death only; ye may apply it to every particular Plague which comes and threatens us. Let people escape, and presently they are as bad as ever; All the care is, to get out of God's hand for the present. Israel in want would fain have Bread or Water, and be delivered from the fiery flying Serpents, or get through the red Sea; but when their turn was served, presently they were as bad as ever.  
Oh no (may some say) we mind our Souls too, Object. we would get them saved, we were undone else. Answ.  
Answ. 1. No doubt but ye have good wishes to that purpose; wicked Balaam would fain die the death of the Righteous; when people are so far enlightened with Principles of Religion as our people are, no wonder if they desire to be saved. Heaven is better than Hell; better be happy when they die, then go to Hell to be tormented in those flames. 2. That they are but wishes, appears by their negligence. For temporal deliverance they will take any pains, be at any cost, use all the Friends they can make, and never be quiet till they be delivered. We see what these Mariners did, not to perish; they prayed, they cast their Goods into the Sea, they rowed hard to bring the ship to Land; and so do our people  for Temporals: But, what diligence do they give to make their Calling and Election sure? where is the man that works out his Salvation with fear and trembling? how few are they that set themselves into a serious course of Religiousness? There needs the most pains to be taken, but very few are willing take those pains.  
Christians, take most pains not to perish everlastingly; Use. 
Mind spirituals  God hath done much to that purpose, and Christ hath suffered much. Ye see it in John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlrsting life. And ye have the means to believe; namely, the Preaching of the word, Rom. 10.17. Faith comes by hearing, and hearing by the word of God; And ye have had rousing summons in these times to awaken security; winds and storms of State arose very high, and some Earthquake continue to this very day; A marvel we are not perished already, and by our sins and security we deserved to perish eternally: Only there is some respite granted, and matters may be so handled as to escape the great shipwreck of souls.  
Oh for care and wisdom, that our precious souls may not be cast away!  
This is the only safety that is worth having, commonly called Salvation; And those that mind this as they ought, shall never be accounted carnal, but spiritual, holy, wise unto Salvation. They are of an heavenly extract, and gone beyond all Naturalists, Mariners, and all Nominal Christians whatsoever. Jonah saved his soul, and all his Fellow-passengers saved their Lives, and them only so far as is revealed.   
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 come upon us; So they cast lots, and the lot fell upon Jonah.  

Parts.  Hereof are two parts. 1. The Mariners inquire of the cause of this great Tempest; let us cast lots, and they did cast lots. 2. The success of their Consultation, the lot fell upon Jonah.  

Search out the cause of afflictions.  For the former, we learn of the Mariners, in every great affliction to search and find out the cause, that so we may be humbled and reform, and the evil may cease; we may be sure that sin is the cause, and so should fall foul upon that. And if there be a special token of God's displeasure, we should pray with Job, Show me for what thou contendest with me. The Tribes in their quarrel with filthy Benjamin never thrived, till they fasted and mourned before the Lord, nor shall we in like cases.  
For the lots which these Mariners used to find the cause of their distress and danger, thus Augustine saith; 
What a lot is.  A lot is such a thing as in the doubts of men doth show the will of God: Or, A lot is an Ordinance of God, whereby we put that unto God which men could not decide. It is commonly by Divines referred to the third Commandment, as part of God's Name which must not be taken in vain. We know a man by his Name, and by a lot we come to know the mind and will of God in a matter which we cannot know by ourselves, nor by others.  
Of a lot I deliver these particulars, 
Particulars.  that the nature of the Ordinance may be the more manifest.  
1. The matter of casting lots must be a weighty and grave matter; which is well worth the finding, and well becomes the Majesty of the great God to be employed about, not in every trifle, as in drawing of Cuts; So here, a great tempest was upon the Mariners, and thereby great danger; a great offence had caused it; they knew not what the offence was; they desired deliverance; life and all was in question, and now they go to casting of lots; not as knowing it to be an Ordinance of God, but only led by the dim Light of Nature, which suggsted this might be a way to find out the truth, as in the event it proved. So in an Oath, which is the end of Controversies.  
2. This weighty matter must be such as none but God doth know and can determine; and herein differs from an Oath, that he who swears, knows the thing he affirms or denies to be a very truth, and calls God to witness of it; but in a lot none knows but God alone, as here, who among them should be the cause of this tempest; the Mariners knew nothing of it till the lot fell upon Jonah; and Jonah must tell what he had done. So in other instances of Scripture, v. c. about Achan and Jonathan.  
3. We read how all the determination of lots is from God, Prov. 26.33. The lot is cast into the lap, but the whole disposing thereof is of the Lord. God is not wanting to his own Ordinance; but when he is sought by his people, he will be found of them; this also appears by the same instances, and other of the like nature.  
4. We read what is the end of casting lots; to wit, quietly to determine businesses which could not be otherwise decided without strife of several parties. Prov. 18.18. The lot causeth contentions to cease, and parteth between the mighty; as if it be in deliberation, which of these Nobles shall be sent Ambassador to such a Prince? which of these Warriors shall be put upon such a sk●rmish, to lead on the men? sundry would have the honour to do the service; therefore now comes the lot and quiets all parties.  
5. There are three sorts of lots, according to the threefold use of them; two of them lawful, the third unlawful, wicked, devilish. Take heed, and east lots as Christians.  
1. Sorts Divisionis; when Houses, or Lands, or other Goods are to be divided between man and man, about which otherwise contention would arise; so Joshua by lot divided the Land of Canaan among the Tribes of Israel; so Merchants sometimes divide their parcels of Wares, and Neighbours divide their Acres of Ground; Lot-Acres, as Solomon said, The lot causeth contentions to cease.  
2. Sorts Consultationis; when we advise together what is fit to be done, but in Conclusion cannot agree because things stand in the Equality of Reason: Here it is referred to God by lot, and so all parties are contented. So the Church of Jerusalem by lot chose Mathias to be an Apostle, Act. 1.26. So these Mariners by lot would know who brought this great Tempest upon them in their Voyage. Though there might be superstition in their, doing it, yet the thing for substance was good and lawful.  
3. Sorts Divinationis; when wicked men inquire into fortunate and infortunate days for a journey that is to be taken, or a business that is to be done; if they draw a white lot it will be lucky; if black, unlucky; 
Est. 3.7.  so Haman cast lots for the destruction of the Jews, and, how cross the lucky days fell out to him, appears by the Feast of Purim; even the blackest days that ever Haman and his Complices met withal.  
A sinful abuse of God's Ordinance; 
Abuse.  as it is also to turn lots into sports, or to foretell things for gain, as do the Gipsies; and those that ascribe the issue of lots to Fortune, The Goddess of Fools; 
Te facimas fortuna deam, coeloque locamus.  whereas indeed the whole disposition of it is of the Lord; and these three cases evidently show the truth of the things so ordered; Jonathan, Achan, and Jonah.  
Application of this Doctrine take thus.  
1. Note and admire the Providence of God, who ordereth Use 1 these most fortuitous and contingent things to the right, both for truth and equity. Oh what a wonderful and glorious Lord God do we serve! how ought we to adore his Omnipresence, Wisdom, and overruling Providence! how should we come before him in fear, and walk humbly with him in all our course! both for dependence and obedience!  
2. If it be so, then in casting lots the parties interessed Use 2 should lift up a prayer, and entreat the Lord in mercy to manifest his good pleasure toward them. In no point may the Name of God be taken in vain, so not in this. And as every creature must be sanctified by the word and prayer, so must this. Remember, and fear the judgement of God upon them that take his Name in vain. If any object that the occasion and Company will not bear prayer; I answer, at least let there be an Ejaculation.  
3. If it be so, be thankful for any good that is received by lot; looking up to the hand of God who hath cast it upon thee, and not upon another. The whole disposing of it was of the Lord; therefore let him have all the glory. It was not Luck and Fortune, but God must be acknowledged; Especially when the Lord himself is the lot and portion of thy soul, as David said, Thou art the lot of mine inheritance, remember much and often to bless the Lord, as he did, Psal. 16.5, 6, 7, 8.  
Use 4 4 When lots cross a man, let him learn to be as Jonah, patiented and contented. Say, it is the Lord that hath thus disposed of the business; 
1 Sam. 3.18.  it is the Lord, let him do what seemeth him good; should I desire any thing which the Lord sees not good for me? or, when he hath declared his mind, should I wriggle, or murmur, or carry myself otherwise then becomes the Child of God? I will not do it.  Come and let us cast Lots, that we may know for whose cause this evil is come upon us. 

Note. In great afflictions we look at great sins.  It is the Nature of man to think there is some great sin where they see a great judgement of God. Who did sin, this man or his Parents, that he was born blind? And those that suffered those great Evils, were accounted greater sinners than all the Galileans, or all that were in Jerusalem, Luke 13.1, 2, 4. Where Christ assures us of the contrary, I tell you nay, 
●ohn 9.2.  but except ye repent, ye shall all likewise perish, v. 5. And if these Mariners had been asked, whether each of them had not deserved this horrible Tempest to die by it, they would have shrunk at it, and not have confessed. And, every one would save one; therefore they put off the danger to others: Otherwise there needed no lots to be cast, but every one confess his guiltiness, be humbled, reformed, and give satisfaction to his god who was offended.  
Use. 1 Take heed of this spice of Nature, and of the Pharisees. Talk not of great sinners and little sinners, nor censure them that suffer great Evils as if they were the greatest Offenders. Possibly they may be great Offenders, but what is that to thee? Thy rule is, not to judge, that thou be not judged; and, judge nothing before the time; and, 
Mat. 7.1. 1 Cor. 4 5. Rom. 14.4.  who art thou that judgest another man's servant? and, The greater sinner the man is, the more he needs thy pity and prayers, not thy censure and disdain.  
2. In a common danger let every one recount his own Use. 2 guiltiness, and do what lies upon him to do for delivering his own soul. Remember who said, Except ye repent, 
Luke 13.3.  ye shall all perish; whether ye escape the danger, or no; ye may escape temporally, and perish eternally. These Mariners did all escape the temporal evil, better than Jonah: but without hearty and fruitful repentance they escaped not the eternal vengeance of their sins. Jonah upon his humiliation and amendment might escape better than they all.  
3. This Example tells us, that the sin of a godly man Use. 3 may become grievous and provoking, more than the sins of many others; as Jonah, to hazard the casting away of many that were in the ship. What? the Child of God do so and so? what, one that hath received so much light, so many Teachings of the Spirit, so many checks of Conscience, so many opportunities of glorifying God, and of giving good example to others? he to flee from God, and cast off duty? Take heed, ye that fear God, and keep even reckon with him. Be humbled for what is past, and watch better hereafter.  And the Lot fell upon Jonah. 
Wicked men sometimes in this life are discovered, Note. and brought to their deserved punishment. God hath means and ways enough to it; sometimes by lot, as here to Jonah; sometimes by the Birds of heaven, 
Eccles▪ 10.20.  as the Cranes revealed the murderers of the Poet ●●icus; sometimes by the Confession and horror of the guilty persons; sometimes by blood issuing afresh out of a slain body; sometimes a Friend hath blabbed forth a bloody business before he was ware; sometime a Confederate hath turned Enemy, and told all the truth. Divers ways the Lord hath to bring to light the hidden things of darkness; at farthest, in the day of judgement Eccles. 12.14. 1 Cor. 4.5.  
Reason. 1 The Reason is. 1. God is Omnipresent and Omniscient, and is able to discover the greatest secrets; as here, in ordering these lots, he observed every motion of Jonah, to Joppa, and to the ship; yea, the very first motion of his heart in departing from the living God: All is naked to Reason. 2 the eyes of him with whom we have to do. 2. God makes these discoveries for his own glory, and for bringing about his own most holy ends; as here, he meant to have his work done by Jonah, in the message that was to be delivered at Nineve. And he was glorified in the eyes of these Mariners by this discovery of Jonah, ver. 10. Jonah made the Lord known to them, and ver. 14▪ they said, Thou Lord hast done as it pleased thee; and ver. 16. The men feared the Lord exceedingly; and possibly, some of them were truly Converted.  
Quest. But are lots a lawful way to discover Malefactors, when they are to be punished with Death for Felony or Treason?  
Answ. Ans. It were very dangerous (without God's command) in this case to put any to the casting of lots for his life, except it be certain that divers well deserve to die; but the Prince of his grace intends to spare some, by decimating the Army, or others that have made a Mutiny.  
Use 1 But if the point in hand stand true, it appears vain to sin in hope of secrecy; This induceth some to horrible wickednesses. The Thief and the Adulterer and other wicked ones hate the light as Death itself, and choose Darkness for acting their Villainies; but all in vain as to God, whose eyes are in every place, 
Prov. 15 3.  beholding the evil and the good. Yea, the Hypocrisy of idle Professors is fully discerned by him; and in this life sometimes they are uncased for Hypocrites as they ever were, falling into some scandalous course, or from the main truths of the Gospel. But at the last day all secrets will be fully discovered and punished; Though they dig deep into Hell to hid their counsels and escape the hand of man, yet the hand of God they shall not escape.  
Be wise then, and never go about to cover sin in an undue Use 2 way and manner. Mark two things. 
Away to hid sin. Esa 30.1.  1. woe to them that cover with a covering, but not of my Spirit, that they may add sin to sin; namely, by denying what they have done, by excusing, defending, or putting it off to others; or by close conveyance; so did Adam in the Thicket, and with his Fig-leaves: A detestable sin, as Job 31.33. If I covered my transgression as Adam, by hiding my iniquity in my bosom. 2. Blessed is the man whose sin is covered, 
Psal. 32.1.  namely by justification, under the mantle of Christ's Righteousness, when a soul takes warning and flees unto him for shelter, and so the evil passeth away; So the godly is said to hid himself from the Plague he foresee, namely under the wings of the Almighty, not from God, but with God; Psal. 91.1. and Prov. 22.3.   
Ver. 8.9, 10. 
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?  
And he said unto them, I am an Hebrew, and I fear the Lord the God of Heaven, which hath made the Sea and the dry Land.  
Then were the men exceedingly afraid, and said unto him, Why hast thou done this? for the men knew that he had fled from the presence of the Lord, because he had told them.  

Parts.  In these three Verses we have three things to be considered and improved. 1. The humanity of these Mariners toward guilty Jonah, ver. 8.2. The Confession of Jonah upon the examination of the Mariners, ver. 9.3. The Mariners reverend respect of God, and chiding of Jonah, ver. 10.  
For the first of these, though the Mariners saw Jonah was taken tardy by a token from God himself, yet they do not rashly fall foul upon him, to rail at him, or throw him overboard as some  would do; but first they question him in many things, that they may find out the truth to the bottom, and so proceed judiciously in what is to be done, as the God of Heaven shall will, and declare to be his mind.  

Mot. Be gentle to all, even offenders.  Harken, Christians, and learn humanity of these Heathens. Be not rash and headlong toward any whom ye conceive to be offenders; Though ye think ye have reason on your side, yet take heed and question the matter a little farther. Conjectures and probabilities there be, and it is very likely there is a fault made; but conjectures are uncertain, and sometimes deceive; and though a thing be likely to be true, yet it may prove otherwise: If it be true, it is well done to inquire and find out the whole truth: If false, we avoid he sin and danger of rash judgement; namely, to be judged of the Lord. However, deliberation will do well.  
Which serves greatly to reprove those that are rash in punishing, Use. 
Reproof to the rash, or harsh.  or in passing their Verdict upon persons accused; either through an hasty spirit, which Solomon saith exalteth folly, or through intemperate zeal which exceeds the bounds of discretion. Zealous we ought to be, and it is good to be always zealously affected; but first be sure it be in a good matter, Gal. 4.18. And offenders ought to be reproved or punished according to the merit of their cause; but first be sure both of the fact, and of the manner of doing, and in what degree of wickedness the offence standeth. Jonah shall be punished sufficiently, but first he shall be questioned in many things; what, who, whence, what occupation, and of what Country? And we all know how passion is apt to exceed the measure of Reason and Equity.  
Fi● upon rash and harsh Christians, 
Especially toward strangers.  who in their suspicions, or upon odd informations, show no moderation to accused Brethren, but break out suddenly both to condemn and execute all in a fury; and not only Brethren, but Strangers who should be more pitied. In some there is an enmity to Foreigners, and if they offend them never so little, they use them Rigorously, Unjustly, Tyrannically. Yet these Mariners used Jonah courteously and gently though unknown to every of them, and now designed by God as guilty unto punishment. A shame to violent and unreasonable Christians, who profess acquaintance with God.  

Mostly where the life is questioned.  But the greatest sin is to be rash and violent in the matter of Life and Death; Judges, Jurymen, Witnesses, Officers of every sort, should be very tender in this case, and not rush headlong toward a sentence. Consider the matter, consult and give sentence, Judg. 19.30. consider of it, take advice, and speak your mind; when God was going to destroy Sodom, he told Abraham he would first go down, and see whether they had done altogether according to the cry of their sins. Now be followers of God as dear Children, saith the Apostle; as otherwise, so in this.  
For the second, I observe a twofold confession that Jonah makes. 
G●n. 18.11. Eph 5.1.  1. Of his Faith, ver. 9 I am an Hebrew, and fear the Lord the God of heaven. 2. Of his Fault, for 10. He told them how he had fled from the presence of the Lord.  
For the Confession of Faith which Jonah makes, it is like that of Paul in the like danger of shipwreck, Act. 27.23. This night there stood by me the Angel of God, whose I am, and whom I serve. The Note to be observed is this: It is the property of a good heart, to own God however.  

Note. Own God however things go.  1. In the midst of all his guiltiness, though he hath sinned greatly, as here Jonah, he had not carried himself as one that feared the God of Heaven; but the contrary, and now he might well be ashamed to say he feared the Go● of heaven. But a believing heart knows no sin breaks off the relation between him and his God; Though it make a great gash, yet the wound is not mortal, and all the breach will shortly be made up again, as between God and Jonah. Renewing of Repentance makes all well again.  
2. In the visible tokens of God's displeasure for sin; which at this time lay heavy upon Jonah, and upon Heman, Psal. 88.1. A Believer hath got his Lesson by heart, 
Hab. 3.2.  that in wrath the Lord remembers mercy, and that his anger is but as the waters of Noah, soon passing away, Esa. 54.7, 8, 9 And he concludes, here is a dark hour, but the Sun will break forth again; Sorrow may endure for a night, but joy cometh in the morning; why? because of the Covenant and Promises made to Believers, and will hold at the lowest.  
3. In grievous Scourges which the hand of God hath laid upon him; as here, this destroying Tempest upon Jonah; whose stiff and disobedient spirit was hereby broken, that now he began to relent, and yield to his great Master. And this is the fruit of God's fatherly chastisement to the faithful, that they learn his statutes; and when they are corrected, they are instructed out of his Law, Psal. 94.12. This is all the fruit, Esa. 27.9. Jonah now will go and do his Errand. But this is wanting in the wicked, still stubborn.  
4. Among a Company of wicked men, it may be enemies of God and Religion. Jonah here is amidst a number of Infidels, and see what a profession he makes of his faith; the true God is avowed, and they led to the acknowledgement of him, and afterward they offer sacrifice to him. 
1 Pet. 3.15. 1 Tim. 6.12, 13.  This also is our duty, Give a reason of the hope that is in thee, witness a good Confession. And this among other Articles, I believe in the God of Heaven that made the Sea and dry Land.  
Remember, Christians, Use. and own God openly and against all discouragements, or amidst all tokens of wrath; fear him, as Jonah here professeth, and remember what are the effects of fearing God; and that fear is put for the whole worship of God. Mal. 3.16. they that feared the Lord spoke often one to another, which may well be, because no part of his worship may be void of an holy fear and reverence toward the God of Heaven; serve the Lord with fear, 
Psal. 2.11. Heb. 12 28.  and rejoice with trembling, serve him acceptably with reverence and godly fear, pray with an awful regard of his great Majesty, tremble at his word; 
Phil. 2.12.  And all must work out their salvation with fear and trembling.  
Now from Jonahs' Confession of his fault before the Mariners, we learn, It must be the humility and modesty of Christians, 
Note. Confess faults one to another.  to confess their faults one to another; so is the Commandment, Jam. 5.16. confess you fault's one to another, and pray one for another. Not only confess to God as in the serious exercises of Repentance, but to men whom it concerns to know what evil we have done; as here, it behoved Jonah to declare what fault he had committed, which caused this Tempest; God hath pointed him out for a Malefactor, and he must acknowledge wherein.  
So this Confession must be twofold.  
1. Public if the offence hath been public and scandalous; when the whole Congregation hath been offended, the whole Congregation must receive satisfaction; namely, by an open testifying of shame and sorrow: So the incestuous Corinthian had punishment inflicted on him by many, 2 Cor. 2.6. so should our scandalous members be served that by the shame they may be brought to repentance, and their souls saved; that the Venom of the bad example may be stopped, and go no farther; that the mouths of Idolaters may be stopped, and they not occasioned to blaspheme; that others may fear, and not do the like; that the Plaster may be as wide as the wound; that the love of the Congregation may be gained to the offendor; and their prayers, and a Brotherly converse together.  
2. Private if the offence hath been private. It shall suffice in such a case that the party offending acknowledge the fault he hath made, and the party offended aught to accept of his confession, Luke 17.3, 4. Take heed to yourselves; if thy Brother trespass against thee, rebuke him; if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day come again to thee, saying, I repent, thou shalt forgive him. So in the fift Petition of the Lords Prayer, Forgive us as we forgive; and our Saviour's Exposition, Mat. 6.14, 15. If ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.  
Object. It were a shame to come to Confession. Answ. 1. It is a Duty. 2. There is a Prophecy, that Converts in the New Testament should be ashamed and confounded for their sins, Ezek. 16.61. and 20.43. 3. This prophecy is fulfilled in Rom. 6.21. What fruit had ye in those things whereof ye are now ashamed? 4. There aught to be that humility and modesty in true Christians, as to take their shame and blame home to them; saying, 
Dan. 9.7, 8.  To us belongs nothing but shame and confusion of face. 5. We have an example of Gods own directing of Delinquents to Confession before the party offended, Job 42.7, 8, ●. Jobs friends had gone awry in rebuking him; and therefore they must go and humble themselves before him, gain his prayers for them, and so be fully reconciled to God and him.  
Hear, Christians, Use. and learn of Jonah to confess your faults one to another; Though it be against the Hair, and against thy Credit, yet be contented. Go in God's way, and that is the course to set all at rights, as here Jonah; though for a while cast into the Sea, yet after a while he recovered well enough. Numbers learn by the failings of godly men, to offend and go astray as they did; but learn thou to confess, and mourn, and amend as they did; there they are set for an example, and not in the other: 
Non cadendi exemplum, etc.  That we should not lust after evil things, as they lusted, 1 Cor. 10.6. And that we should take off the offence that hath been given to Children, Servants, Neighbours, Ministers.  
It was a rare example of the worthy Knight, 
Sir A. Cope.  in prayers with the Family to confess his own personal sins and failings; A matter of shame, but withal may work much upon the hearers to be like-minded, and follow the good example, every one in his own private Devotions.  
For the third; Then were they exceedingly afraid. They were afraid before because of the Tempest, and of their danger thereby; but now they fear none, because they know more fully how the case standeth; they know the true God distinctly; they know him the cause of this tempest and danger; they see an offender discovered in an extraordinary manner; they see he is a just God, and bears not with sin in his own servant, and will see more of him shortly, when he sends a calm at Jonahs' casting forth, and they escape through his mercy.  

Note. Stand in awe of God's judgements.  The more discoveries we have of God in his Mercy and Justice, the more we should be stricken with fear toward him; fear to offend him, care to please him, be the better for his tempests and terrible works among us; and by his cords of Love and Bounty be held the closer to him in Duty, Job 37 23, 24 Touching the Almighty, we cannot find him out; he is excellent in power, and in judgement, and in plenty of justice; he will not afflict. Men do therefore fear him, be respecteth not any that are wise of heart; see also Jer. 5.21, 22, 23, 24.  
Use. Then worse then Barbarians are those Christians, who in all the terrible storms and shake of the times live securely and fear nothing; God, nor Hell, nor Curse of the ●aw, nor Pestilence, nor any of the Judgements which befall others, and may befall them they know not how soon. Such should consider, that as stout men as they have feared exceedingly in seeing the fearful signs of God's displeasure for sin; witness these Mariners, stout and sturdy men as that kind useth to be, but in this gr●at Tempest ye see how they buckle; 
Dan 5.6.  and ye read in Daniel, How at the sight of the hand writing Belshazzars countenance was changed, and his thoughts troublod him; so that the joints of his loins were loosed, and his knees smote one against another. And all the Sons of Pride the Lord knows to abase. 
c. 4. 37.   
Consider, as stout as thou art, upon a great fit of sickness or some other stinging cross, thou mayest be brought to fear exceedingly in spite of thy heart, as Pashur in Captivity, Jer. 20 4. He became a terror to himself and to all his Friends; even he that was so lusty, to put Jeremy into the stocks. An hardhearted sinner thou art, but hast not the strength of Steel, or of Stones. Beware, when Conscience once awakes, and sin is set in order before thee, 
Psal. 50.21.  all thy hardiness will prove but as Stubble when it is put to the Fire.  
And think of the terrors of the day of Judgement, a day of darkness, and of gloominess, when men shall be at their wits ends, even the greatest of sinners, Rev. 6.16. Better to take thy part of fear here, where it may be improved to Conversion. Hereafter there will be nothing but torment in thy fear, as 1 John 4.18. fear hath torment. Then comes the great mischief which never was feared, but now shall be felt for ever and ever.  
Lastly, for these men's chiding of Jonah, Note. Why hast thou done this? and before ver. 6. What meanest thou, O sleeper? arise, and call upon thy God. Most justly do they fall under the lashes of men's tongues, who slip their necks from the obedience they own to God. Not only Ministers fall foul upon them, but rude and barbarous men, Jeerers, Mockers, Slanderers, injurious men, wrongly perhaps; Use. but it is just with God whose yoke formerly by you was rejected. If ye had kept in with him better, ye might better have escaped their Viperous and base tongues. Ye wonder at men's unreasonableness, but look upward, and there ye will find some just occasion given; who had Shimei to Curse?   
Ver. 11.12. Then said they unto him, What shall we do unto thee, that the Sea may be calm unto us? (for the Sea wrought and was Tempestuous.) 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. 

Parts.  Two things here meet us. 1. How the Mariners advise with Jonah, what is to be done in this extremity, ver. 11.2. What course Jonah adviseth them to take for avoiding the danger, ver. 12. He gives faithful counsel, though it be against himself as we also ought to do.  
For the former of these; The Mariners had consulted with God before, 
Consult with God, and the godly  enquiring his mind by casting of lots; and now they consult with Jonah, whom they perceive to be the servant of God, though at this time a bad servant; wonderful pity and charity, and discretion in both! Oh for care and Conscience in Christians, to take up this example of honest heathens!  

What made these men so gentle.  But whence this their gentleness in treating with Jonah? Answ.  
1. No question but it was of God's over-awing and overruling their spirits, that they should not mischief no hurt his servant Jonah. He that restrained Esau and Laban from speaking or doing evil to Jacob, did restrain these men also. Moral Virtues are of God's implanting in the heart Prudence, Meekness, Quietness of spirit, judiciousness in proceed; and, even fierce spirits use to be tamed by storms and other hideous work of God.  
2. They take notice of the God of the Hebrews, who had made himself of a long time famous in all those adjoining Countries; how he is now pursuing his fugitive servant, and do●h not spare him, but send wind and tempest after him. It is time to be moved with fear, and take a wise course for escaping his wrath. 
Heb. 11 7.  Noah moved with fear, prepared an Ark for saving himself and his Family.  
3. As they were moved with Reverence toward the Master, so with some Reverence toward the Servant, who had told them the plain truth; how he was a Prophet and ministered unto the Lord, but at this time had basely declined the service imposed; so in Gen. 20 7. Abimelech must restore Abraham his Wife; why? For he is a Prophet, and he shall pray for thee. Respect is to be had to every one according to his Place and Degree, most to God's Messengers.  
Note hence, 
Note. Treat gently with offender's  with what Gentleness and Humanity we ought to treat with our Christian Brethren, even when they acknowledge themselves offenders; as these with Jonah. Titus 3.2. speak evil of no man, no brawlers, but gen la, showing all meekness unto all men. 2 Tim. 2.24. The servant of the Lord must not strive, but be gentle unto all men; not only to the good and kind, but to the froward and faulty.  
1. That in the quietness of our spirits we may the better Reason. 1 find out the way wherein God would have us to go, which is not discerned in Passion; He that is of an ●asty spirit exalteth folly; and, He is as a City without Walls an● Gates.  
2. That a due mean may be observed in the punishment that is to be inflicted. We ought not to fly upon offenders rashly and furiously, but with deliberation; and it may be with prayer that we may be moderate, and that the punishment may be sanctified.  
3. The Delinquents have precious and Immortal souls which should be tenderly regarded, instructed, wrought to Repentance, fitted to receive the intended punishment, and so saved; not die before they be fit to die if it be possible.  
Oh the price of souls, not to be redeemed but by the blood of Jesus Christ!  
Use 1 
Put on gentleness.  Now be persuaded to this Humanity and Gentleness. A man may learn good of any whoever they be; of the Crane and Swallow, to know and improve the seasons of grace; of the Mariners, not to be rash or harsh to offenders; yea, of the Devil himself, who bestirs him the more because he hath but a short time, and he trembles at the judgement to come, which sundry of ours do not.  

Ob. Sol.  Say some, This man deserves exemplary punishment; it is a plain case, there is no doubt to be made. To whom I answer, Jonahs' case was plain enough, not only by the tokens of God's wrath, but by his own confession; he told them how he had fled from the presence of the Lord, and he had deserved the worst punishment that could be inflicted; to be thrown overboard, or to have his brains beat out with a Bat. But it will be far more fair and clear, proceeding, when himself shall presently pronounce the sentence, Take me, and cast me forth into the Sea.  

Ob. Sol.  Others may say, These are Rake-hells, not awhit like unto the good man Jonah; he was a Prophet, and worthy of all respect; but these & c! To whom I say,  
1. Jonah at this time might seem to these Infidels to be as very a Rakehell as any went upon the ground. What knew they whether he were a Prophet, or no? or what was a Prophet to them? A grievous sinner he was, even by his own confession.  
2. The worse any Delinquent is, the more tenderly he ought to be handled, pitied, instructed, besought with tears, prayed for, that he may not desperately cast away his soul; but when he loseth a natural Life, he may find an Eternal.  
A great sin therefore it is, and heavily to be admired, that Christians are grown so harsh toward faulty persons, Use 2 whether Children, Servants, or others. Some there be that toss, and fling, and pull and lay about them like Bedlams in their fury, and if it were not for the Gallows, would lay them dead in the place. Did these Mariners so to Jonah? or doth God so deal by thee? or if Christ had been no more meek and patiented, where had thy salvation lain? Remember the Apostles obtestation, 2 Co●. 10 1. I beseech you by the meekness and gentleness of Christ; and remember Christ's invitation to be like-minded, Mat. 11.29. learn of me, for I am meek and lowly of heart, and ye shall find rest to your souls.  
Only one caution; we must not so be meek and gentle, 
Caution. So be gentle, as to use due severity.  as altogether to neglect the punishing of offending Brethren Magistrates bear not the Sword in vain; and Householders have Authority given them over naughty Children and Servants, not only to chide and reprove them, but inflict corporal punishment upon them. It was El es sin and down-fall, that he restrained not his vile Sons; and the overthrow of Laish, that there was no Officer to make them ashamed.  
On the other side, the execution of judgement hath appeased the wrath of God, as we see in the example of Phineas; and of casting Jonah into the Sea, with those examples, 
Jos. 7.12. 2 Sam. 21.1.  Isr●el could not stand before the men of Ai till Achan was stoned to death; The Famine ceased not till the bloody house of Saul was punished for slaying the Gibeonites: And because Ahab let go a man worthy to die, his life must go for his life. Execute judgement in the gate, and I will let you dwell in this place; we far the better because some justice is done upon offenders, and should far better, if more were done  
For the latter, Ver. 12. Take me, and cast me forth in to the Sea. 
H●w Jonah would be cast into the Sea.   
Understand this aright; Jonah speaks not this as a desperate man who regards not his life, or cares not what becomes of him; much less, as one that chooseth death rather than life, or one that would countenance the horrible sin of self murder, expressly forbidden in the Commandment, Thou shalt not kill; but thus, seeing God's Hue and Cry after him by a storm, and designing o● him to punishment by lot, he gins now to appear in his own colour's; a godly and a worthy man, and one that truly reputes of his great sin in flying to Tarsus▪ and reliquishing his Lords work; with two graces that now put themselves forth.  
1. He is an Example of Charity to our Neighbour. Rather than those in the ship should perish for his sake, he is contented to lose his own life as he had deserved. He was but one, and they many; and why should many be cast away for one man's fault? Only he will not desperately leap into the Sea, but let them cast him forth, and he will be contented. Call me forth, namely as a sacrifice to God which shall redeem the lives of you all.  
2. He is an example of patience in undergoing the punishment which his sin had deserved. He sees that he is found out by God, and that all the Company takes notice of him as a grand Delinquent, who deserves the severest punishment: Therefore quietly and patiently he submits to the execution of the Sentence, which the Lord by lot hath passed on him. Learn Christians, in all tokens of God's displeasure patiently to abide his will; so did David, Psal. 3●. 9. I was dumb, and not opened my mouth, because thou didst it; and Christ when his hour was come, was as a sheep before the shearer, not opening his mouth.  
Note. But I observe more in this voice of Jonah; Cast me forth. Methinks he now gins to be an evident Type and Figure of Christ, 
Christ willingly died for his.  as Christ himself gives the Parallel, Mat. 12.39, 40. As Jonah Voluntary delivered himself to death for saving the Mariners and Passengers from drowning; so Christ of his own accord gave himself to the death for saving the souls of sinners whose persons and causes he had undertaken. I lay down my life for the sheep; no man taketh it away, but I lay it down of myself, Joh. 10.18.  
Accordingly he went forth when they came to apprehend him, c. 18.4, 5, 6, 7. and he forbade Peter in his defence to strike with the sword, ver. 11. More, we read of an earnest desire to eat the last Passeover with his Disciples, Luke 22.15. More, how am I straightened till this my suffering be accomplished? c. 12. 50. More, he delighted to suffer the good pleasure of his Father, Psal. 40.8. with Heb. 10.5, 6, 7.  
Only he put not himself unto Death, 
Yet by the hand of men.  but yielded himself into the hands of others to do it; as here, Jonah into the hand of the Mariners. And this was done by the determinate counsel of his Father, Act. 2.23. and 4, 27, 28. So the Passion of Christ was every way a freewill offering, and thereby acceptable to God, and accepted in behalf of others whom he meant to redeem; for their sake he sanctified himself, that is, freely set himself apart to work out their Redemption; as Samson to deliver Israel from the Philistines.  
Which yields instruction unto thankfulness, Use. 
Magnify Christ in life and death.  that we magnify Jesus Christ who thus freely offered himself to the death, that we might live by him. We are the Passengers who have escaped the shipwreck of our souls; and Christ is the only One, by whom we have escaped: Meditate and strive to be really thankful. And take these Motives:  
1. A greater than Jonah is here; a glorious Person who is God as well as man; of an infinite worth must such a Person needs be; and by the infinite worth of the Person there is an infinite worth in his sufferings. Christ is as much above Jonah in value and Dignity, as Jonah was above the meanest Skipper. Such a Saviour and Redeemer we needed, and found; and could find in none but Christ: Not all the Angels of Heaven, nor men on Earth, that could have saved us from this shipwreck.  
2. Consider throughly the greatness of the storm, which thy sin had raised against thee; not a Tempest of wind and sea, but of the infinite and everlasting wrath of the great God; Who knows the power of his wrath? None but Christ, 
Psal 90.11.  and the damned, and souls in desertion. Now the greater our danger is, and rightly apprehended, the more we hold ourselves bound to thankfulness; but rightly apprehended it cannot be without deep and earnest Meditation. Think a little in what a woeful case these Mariners were during the Tempest; then compare the infinite waath of the great God, which burns to the nethermost hell; and all by reason of those pleasant and profitable sins thou so much dotest upon.  
3. Consider the sweet and comfortable calm which Jesus Christ hath brought by his suffering; even all the benefits of justification by faith, Rom. 5.1, 2, 3, 4, 5 sin pardoned, person accepted, soul saved, prayer heard, affliction sanctified, & every mercy received in mercy. And now Satan is disappointed and disabled in the main: Possibly he may raise great tempests against the Saints; that is, persecutions smaller or greater, as against Job and his Children, and ; but in the point of salvation he can do us no hurt at all; yea, all shall fall out for good in the end, chap. 8.28.  
Christians, stir up yourselves to a due thankfulness; we may hear shortly how these Mariners upon deliverance offered a sacrifice unto the Lord, and made vows, ver. 16. If they for a temporal, what should we for a spiritual and eternal deliverance? As the mercy is greater, so must the thankfulness be.  
1. We should offer our sacrifice to the Lord, even spiritual sacrifice, acceptable to God by Jesus Christ, 1 Pet. 2.5. I mean praise and thanksgiving, alms, works of Righteousness in our common Calling; prayer, all holy services of Religion, and suffering if we be called thereunto, as Phil. 2.17. If I be offered upon the sac●●●●●e and service of your faith, I joy, and rejoice with you all.  
2. We should make vows, and pay them to the Lord our God, Psal. 76.11. and do it without any farther delay, Eccles. 5.4. When thou vowest a vow unto God, defer not to pay it; Especially the vows that were made in affliction, Psal. 66.13, 14. I will pay thee my vows, which my lips have uttered, and my mouth had spoken when I was in trouble. Most of all, those that were made in affliction of spirit, in conversion, or afterward in going to a Sacrament, Psal. 116.13, 14. I will pay my vows unto the Lord, now, in the presence of all his people.   
Ver. 13.14. 
Nevertheless, the men rowed hard to bring it to the Land, but they could not; for the Sea wrought, and was tempestuous against them.  
Wherefore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, Let us not persh for this man's life, and lay not upon us innocent blood; for thou, Lord, hast done as it pleased thee.  
Though Jonah had desired them to cast him into the sea, and all should be well; yet see how loving and tenderhearted the men are to spare his life. Nevertheless, the men rowed hard, they digged the sea, saith the Hebrew; they took as hard pains as he that goes to ditching and delving: A wonderful matter in Seamen, and those heathens; but he that gave Joseph favour in the fight of Potiphar, and the Keeper of the prison, gav● Jonah favour in the sight of these Mariners, that though he said, Cast me forth into the sea, yet they rowed hard to bring the ship to dry land.  

Note. Be tender of man's life.  The example teacheth us, as far as we can possibly to spare the life of our Neighbour; life is a precious thing, better than all a man hath beside; Skin for skin, and all that a man hath, he will give for his life; it ought therefore to be preserved and cherished to the uttermost; and if we can do any thing thereunto, we are bound in conscience to do it. He that said, Thou shalt not kill, meant moreover we should prolong life to the best of our skill and power.  
Use. Remember, Christians, and take example by these heathen Mariners; together with grounds of Christianity, to save the life of any, in any of your relations, or within any compass of your Calling. The Son of man came not to destroy, but to save life, and so should we. The Lord by his general providence preserves both man and beast, and so should we. And, a good man is merciful to the life of his beast, much more to his Brother.  
What is it then? thy Brother, or Friend, or Child is in danger of his life. 1. Learn of these Mariners to take pains for saving him; run, ride, send, call in help, use friends, do all that may be done to keep him alive. By using means we have seen those to live, whom we thought very likely to die.  
2. If there be a plot against the life of any, discover and prevent the mischief, as did Paul's Sisters Son, Act. 23. much more, if it be leveled against the lives of many, in bringing a Nation to confusion. As by prayer, so by prudence, we must put ourselves into the breach, and prevent the overthrow.  
3. Supply food and raiment, and all that is requisite to keep Nature alive, not only in Children and near Friends, but in them that are farther off. For this see Jam. 2.14, 15, 16, 17, 18.  
Object. He is naught.  
Answ. Preserve his humanity, that he may have time to wax better.  
4. If he be sick, let him have physic and other cherishing as the occasion requireth. The Syrophenicean woman went to Christ in behalf of her distressed Daughter, and the Nobleman in behalf of his sick Son, John 4.46.  
5. Worldly sorrow causeth death; therefore grieve no man over much; vex not, make him not weary of his life; do rather what may be comfortable, and cheer his spirits against his affliction; especially with spiritual consolations and instructions; say, Faint not, nor be weary when thou art corrected, Heb. 12.  
Neither should a man grieve himself for losses or crosses, whereby his life and health may be endangered, as is too usual; and it is a sin: It thrusts God out of his place, denies his Sovereignty, Impeaches his Providence, prescribes against his Wisdom, and arrogates to one's self the way and praise of finding contentment for his life; therefore most justly, in stead of contentment, a man hastens his own death, and goes the sooner to give account to God for his impatience and foolishness. Take heed, and be moderate.  
They rowed hard to bring the ship to Land, 
Note. All pains nothing without God.  but they could not.  
All man's Industry without God's leave and blessing avails nothing. Except the Lord build the house, and keep the City, all that men do will be in vain, Psal. 127.1, 2. And there be many grounds of it, as God's displeasure, Man's sin, and insensibleness of his sin, and of God's displeasure for crossing him; then Gods insisting still on his own way, bringing about his own ends, blasting of our endeavours and hopes, disabling of the creatures, disgracing of man's wisdom, and intention to bring the sinner to his own bent; as is said, Man lives not by bread only, 
Deut. 8.3.  but by every word that proceedeth out of the mouth of God.  
Use. 
Tradesmen see how they decay.  Many a man doth his true endeavour, and takes faithful pains in his Calling, and yet can make nothing of it when all is done; rows hard, and yet cannot bring his Vessel to land; is ready to break, and gives over his Calling. What is the matter? the Lord hath sent a storm upon him, and it cannot be got to cease; the Sea works still and is tempestuous against him; do what he can he doth no good upon it. Why? the Lord is offended with his earthliness, and neglect of a religious course: Civil he is, and observes a form of Religion, and toils enough, and too much; but, he is fugitive from God, therefore is in great straits.  
Here the man might take notice of God's displeasure against him, and seek to remove it. Such cross providence is esteemed a judgement, Hab. 2.33. Behold, is it not of the Lord of hosts, that the people shall labour in the very fire, and the people shall weary themselves for very vanity? so in Hag. 1.5, 6. Consider your ways; ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye cloth you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes. So , men make Cloth and cannot sell it; would work, but cannot provide Wool to set them on work; or, the inferior Clothworkers must be paid, but the Master scarce knows how to get bread.  
Great straits! one would think, that in this leisure-time men would addict themselves more to Religion, which in an hurry of businesses used to be too much neglected. But I doubt much, whether it be so done, or no: I doubt much of earthly hearts, which as yet are alienated from the life of God; thence this working sea which continues tempestuous against you.  
Oh no, that is not the cause; Object. some have as little Religion as we and yet have good trading, get money, and live finely.  
Answ. 1. Some of them live upon the quick stock, Answ. which makes them pine, and fret within themselves, but they cannot help it. 
Mat. 5 ●5  2. For the prosperity of worldings, some of them very wicked, it may be mere Atheists, there is little comfort in it: It is only of the general providence of God, whose Sun shines, and Rain falls upon good and bad; And without repentance there is coming forth against them a tempest which shall lay them in the bottom of the sea of his fiery indignation. 3. It were good for Tradesmen in these tempests to think of God's intention toward them; namely, of industrious, civil, and well-natured men to make them Religious men, which all this while they have not been to purpose. See, ye have time enough, only find hearts, seek God, be religious in earnest, and then the tempest may cease, there may be a great calm, Clothing may be as quick as ever it was.  
Wherefore they cried unto the Lord, we beseech thee, we beseech thee.  
Mark how these mariners profit in Religion by little and little. At first they cried every one to his God, to be delivered in that great distress; but now they leave their Idol gods, and cry to Jehovah, the God of the Hebrews whom Jonah had preached to them; they heard his word, and they saw his terrible works which made them afraid; and now they call on him alone for mercy and deliverance, and afterward we shall hear more of their piety, ver. 16.  
This is the progress of Religion in true Converts, Note. that by little and little they grow very good and zealous, like leaven in three pecks of meal, working on till the whole lump be leavened; or like Corn sown in the field, still growing on; first the blade, than the ear, after that the full corn in the ear, Mark 4.28. Though their beginning be but small, yet their latter end increaseth exceedingly. 
2 Pet. 3.18. 1 Thes. 4.1.  So we are commanded, Grow in grace, and in the knowledge of our Lord Jesus Christ; and, As ye have received how ye ought to walk and please God, so increase more and more.  
Reason. 
Phil. 1 6. Col. 2.19. Phil. 1.19.  The reason is, He that begun a good work in them, will finish it to the day of Christ; it is a Divine conception, the seed of God abideth in them; and we read of increasing with the increase of God and of Christ the Head, whereby all the body so increaseth; and of the supply of the spirit, carrying on the work with power.  
Ye may conceive these degrees.  
1. The Convert lives in none of his old sins, though pleasant and profitable. He is cleansed from all his idols, and all his filthiness. These Mariners left their gods which their Fathers worshipped, and called upon the God of the Hebrews; so Naaman, Thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord, 2. King. 5.17.  
2. A true Convert improves and grows both by the word and works of God; as these by the preaching of Jonah, and by the dangerous tempest that lay upon them. Grace turns all into the nourishment of itself; Ordinances, Providences, Mercies, Afflictions, yea sins too; to be more humble, and stand better upon the guard, and turn unto God that smites them.  
3. A true Convert presently falls upon a course of prayer, so to get more strength, wisdom, and hold of the love of God; so did Paul presently upon his conversion, Act. 9.11. behold, he prayeth. These mariners pray to Jehovah, that the blood of Jonah may not be laid to their charge; and that with earnestness, We beseech thee, we beseech thee.  
4. A true Convert studies the point of thankfulness for the great mercy of God in saving his soul; as these, for saving their lives, ver. 16. they offered a sacrifice unto the ●ord; and we must come before God with our spiritual sacrifices, thinking what may be done for his honour; What shall I render to the Lord for all his benefits toward me? and stirring up all that is within us, not to forget any of his benefits. Temporal mercies bind not firmly, but spiritual do.  
5 A true Convert binds himself to God by honest and faithful purposes, even after a mercy received; as these, when the calm had taken them off from their danger, ver. 16. they made vows. A carnal Christian is full of good words during his sickness or other danger, but the true Christian is for ●after-times; 
Esa. 42.  hears for the time to come, prays, partakes of a Sacrament, all to become better, and to live afterward more carefully and profitably.  
Hear, ye that begin to mind Religion, Use. and see that ye profit in these particulars, and in all other. The course of God's Children is as the course of our Children, to grow strong by little and little: And as a man after a great fit of sickness desires daily to pick up his crumbs more and more; so must thou upon this recovery out of the estate of sin and wrath: Mind and grow.  
Let us not perish for this man's life, and lay not upon us innocent blood.  
Even rude and barbarous people have abhorred murder as a grievous sin; as these Infidels, 
Note. Murder a heinous sin in the eye of heathens.  and those Barbarians in Act. 28.4, 6. And some for expiation of their murders have in the guiltiness of their consciences, put themselves voluntarily into banishment or other sorrows, as it were so many pennances. Use. 1  
The more shame to this cruel and bloody age wherein we live, which sets nothing by the life of a man; yea of many men; it may be many hundreds and thousands of men slain in battle; possibly in mere malice or corrupt affection, possibly for Pay only, so much a week to kill men. No matter whether it be innocent blood or no, no deprecation of the wrath of God, We beseech thee, we beseech thee. No making account that they may perish for those men's lives; As if the Law were not made for murderers; or, as if murderers should ever inherit the Kingdom of God, 
1 Tim. 1.9. Rev. 21.8.  contrary to the express words of Scripture.  
Use. 2 Take heed, Christians, both of the sin, and of those corrupt affections which lead to the sin. Remember the Commandment, Thou shalt not kill; Remember the argument used, in the Image of God created he man; Remember the threat, He that takes the sword, shall perish by the sword; Remember the expiation of blood in the time of the Law, and the Cities of refuge, and how no price might be taken to save the life of a murderer, Numb, 35.31. And those heathens confess they need God's mercy for casting Jonah into the sea, though a guilty person, both by his own confession, and by the judgement of God who discovered him by lot.  
But how then do the Mariners talk of innocent blood?  
Answ. It was innocent as to them, or for any quarrel they had to him; but in respect of God he was not innocent. Jonah had confessed his guiltiness, and desired them to cast him into the sea; whence that clause in the Verse, For thou O Lord hast done as it pleaseth thee.  

Note. God alone or dear the death of evil doers.  None but the will of God can justify the putting of any to death; He is the Sovereign Lord of life and death, and provoked by the sins of his people, so as sometimes he calls for their blood to make some part of satisfaction; And this he doth by the Magistrates, into whose hand he hath committed the sword of justice, and he must not bear the sword in vain; and, He that sheds man's blood, by man shall his blood be shed.  
In vain therefore do some talk, Use. that no man ought to be put to death for any cause whatsoever. A very foolery, so to extol mercy, as to take away justice; Solomon pronounceth them equally abominable to God, who acquit the wicked and condemn the righteous. We know the example of Saul, who lost his Kingdom because he spared the King of the Amalekites; and of Ahab, whose life must go for Benhadad's life, because he let go a man worthy to die: Wholesome severity is as necessary as mercy and kindness; that offenders be punished according to the nature of their wickedness.   
Ver. 15. 
So they took up Jonah, and cast him forth into the Sea, and the Sea ceased from her raging.  
We have here. 
Parts.  1. the execution of God's sentence against Jonah, he was cast into the sea. 2. the consequent of it, the sea ceased from raging. A plain demonstration of the case, That the Lord in wrath remembers mercy; and yet strange withal, wrath to his servant, mercy to the heathen In some case the wicked may far better than the godly; innocent heathens far better than faulty Jonah  
For the former of these, though the mariners were very loath to cast Jonah into the sea, yet now that they see ●he will of God expressly revealed for it, they do it though sore against their wills.  
Memorandum, for many reasons they were unwilling to cast Jonah into the sea: He had not wronged them in the least, he had paid the Fare, and committed himself to their Custody; and trust ought not to be deceived; he had professed his faith in the true God; and such ougbt not to be violated: he had confessed his fault, and was sorry for it; and what would they have more? he submitted to the punishment which was to be inflicted, though to the loss of his life. He prophesied, that upon his punishment all should do well, the tempest should cease, and so it did.  
Yet fain would they save him if they could possibly: Sulcarunt, they made furrows in the Sea, and rowed hard to bring the ship to dry land.  
But now when they consider on the other side, that God hath plainly designed him to drowning in the Sea (thou O Lord, hast done as it pleased thee) they give over their former deliberation, and propension to mercy, and do what the Lord leads them to do: teaching this,  

Note. Do God's will though against reason.  When we are sure of the will of God for a matter, we must lay aside all self-thoughts and motions, and set to do what God will have us to do. So Abraham went to offer up his son Isaac: so Christ offered himself. Not my will, but thy will be done: so the Martyrs left all, and endured those torments in the cause of God: joyfully suffered the spoiling of their goods: accepted not deliverance. Father and all must be forsaken, or we are not fit for Christ. An offendor must be forgiven, though it go quite against the hair. Difficult duties must be done: and costly: and dangerous.  
Reas. The reason is: God is the sovereign Lord of all flesh, us and others, and his will is much superior to all the will of men, whosoever they be: and, he hath more reason for his matters then we are ware, as appears in the sequel of Jonahs' history. And whereas we think ourselves very merciful and pitiful in some cases, God's mercy is the truest mercy when all is done, as that which comprehends the soul as well as the body, and the public good as well as a private interest; not only Jonah, but Nineve, and all Jsrael beside.  
Fearfully then do those offend, who in all their Use 1 course go by their own reason, and carnal considerations: no matter what God saith, or would have to be done, but they will proceed as themselves think good: not punish naughty children and servants: nor execute judgement upon Sabbath-breakers, swearers, drunkards, other malefactors: let them alone for pity, we shall let our business, we shall be counted busybodies, etc. So did not Jonahs' Mariners, but proceed, saying, Thou O Lord, hast done as it pleased thee. And he is noted for a fool, who is wise in his own eyes. And there be express commandments to the contrary, 
Prov. 3.5, 6, 7.  Be not wise in thine own eyes, lean not to thine own understanding: and examples of resigning up our wills to the will of God: and our prayer sounds to that purpose, thy will be done on Earth as it is in Heaven.  
Take then the word of exhortation, in those matters Use 2 not to consult with flesh and blood: and say as Cyprian, In holy matters there is no room for deliberation Let God be true, and every man a liar. Let God be obeyed, and every mere man neglected. God ought to be obeyed rather than you: and do you judge yourselves, whether this be not fitting. Such a one is a friend, and such a one is a friend: but God is a greater, and a better friend. Jonah was a very good man: but when he fell into the lurch with God, and God appointed him to punishment, out he must go into the Sea, even with his own approbation. So of a kind neighbour, a good Child, a profitable Servant: inflict a fitting punishment.  
Only thus. 1. Be sure it be the will of God, 
Caution.  that he suffer; as these, Thou O Lord, hast done as it pleased thee. A man must execute no judgement, but the judgement of the Lord. The judgement is not yours, but Gods. Solomon sat on the throne of the Lord. The powers that be, are ordained of God: and such bear not the sword in vain.  
2. Inflict the punishment, because it is the will of God that he suffer, not to wreak thy own displeasure, or passion of any kind, but, the Lord hath designed him to punishment; and tell him so, that he may see where his offence lies, and with whom chief he hath to do; not man but God; the most likely way to bring him to remorse for his offen●e, and making of peace with God, and amendment of life for the future: the chief matters which Christians should aim at in all their discipline.  
Use. 3 
Search out the will of God.  Lastly, let this stir up all of us to study what is the good and acceptable will of God concerning us: and that both for the matter to be done, and for the manner of proceeding. Read, meditate, search the Scriptures, compare one place with another, any thing to be directed aright, what God would have us to do. And there is a rule, to inquire of the law at the Priest's mouth, Mal. 2.7. for he is the messenger of the Lord of Hosts: and to have the book of the law still by us for counsel, Deut. 17.18. and Josh. 8. David, though he had good counsellors, yet consulted the word, Psal. 119.24. Thy testimonies are my delight, and my counsellors. He had also the Prophets of the Lord about him to take advice withal; Gad and Natha●. And the Jews must ever have their Levites to tell them Gods mind in matters: thou shalt not forsake the Levite all the days of thy l●fe.  
It is utterly a fault in Christians, that generally they go on their own head, a●d advise not with the word or Ministers for managing an Office▪ for following a calling, for ordering a family, for arbitrating of differences between man and man, or for other particulars: Whence so many unchristian proceed animosities, contentions, unjustice and cruelty: or if they hit upon the right, it is not in obedience to God, and so it is not thank worthy; it may be they endure the lash of vile tongues, and can have little comfort because they minded not God in the good they did. It was but hab-nab, and verily I say unto you, they have their reward: but David in such contempt can comfort himself with this, It was before the Lord that I did this and this, 
2 Sam. 6.21.  and became vile in thine eyes.  
For the latter: upon the casting of Jonah into the Sea, The Sea ceased her raging: upon the due execution of judgement the wrath of God is pacified. Note. When Achan was stoned, Israel prevailed against the Canaanites as before. We noted this before: and may note farther concerning afflictions, that they are the Lords messengers, which when they have done their Errand, shall be called home again. When the raging Sea had devoured Jonah, presently it ceased from raging. Note. And therefore afflictions sometimes continue so long upon our backs, because they cannot be suffered to speed in the business which the Lord sent them upon, to wit, our humiliation and reformation.  
Note farther how great and present the power of God is in ruling the waters of the Sea. 
Note. God's power to he adored.  Immediately when God hath satisfaction, the Sea ceaseth from her raging. As he set it on raging, so he restrains it from raging any more. So he drowned the whole world with a Sea of waters: and divided the red Sea, and the River Jordan. See Psal. 107.25, 26, 27, 28, 29, 30 It might be applied to Eighty Eight: and was applied to Theodosius in his battle with Infidels, where the wind and Sea fought for him.  
Consider, Use. and adore the great God whom both the wind and Sea do obey, as those in Mat. 8.27. The Sea is a rude and unwieldy body, and yet finds ears to hear when the Lord hath a voice to utter. So had the ●eavers which Christ rebuked, and other diseases: with other passages of providence. We read of great matters attributed to the voice of God, Psal. 29. And those phrases, Command deliverance for Jacob: Speak the word only, and my Servant shall be whole: Man that lives not by bread only, but by every word of God.  
But farther, if this be so, where are they that deny a Providence, and ascribe all to fortune, good luck, constellations, and co-operation of second causes? such a Generation of Atheists there is in the world: but let them take heed: he that had stood upon the Seashore, and seen this sudden alteration of weather, with the concurrence of things that went along with it, would certainly confess there was a most High God and Providence which made the change: and so did these Mariners, vers. 16. they feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. Take heed, and confess a Providence: live by it, submit to it, do as one that acknowledgeth a Providence, and as one that would have it to thee a sweet and gracious Providence.  
But how rude are those among us, who acknowledge not the power and authority of God, whom even the winds and Seas do obey? The Sea ceaseth from raging when God would have it to be quiet: but profane persons, as the fool, rage still and are confident: neither word nor works of God can reduce them to obedience; nor Magistracy, nor any good means whatsoever. Others that are enemies of godly men, never cease from raging, jeering, abusing, or breathing out threats against them. Pharaoh will adventure into the midst of the Sea to overtake and destroy Israel. An implacable Generation of men there are, who will never cease from sinning till they be in Hell.  
But let us a little re-mind our Type.  

Note. Christ dying, God's wrath ceased.  As when Jonah was cast into the Sea, the Sea ceased from raging, so when Christ endured the cursed death of the Cross, the wrath of God toward the Elect came to an end; as was said from Heaven, This is my well beloved Son, in whom my Soul resteth. He was made a curse for us, that we might receive the blessing of Abraham through faith, Gal. 3.13, 14.  
This comes from the concurrence of these three Reason. 1 things. 1. The Person of Christ was of infinite worth, being God as well as man: and as God, he had power to still the raging of these Seas which our Sins had raised against us. 2. Christ as a surety had undertaken all Reason. 2 the Sins of his people, and all the dangers that accrued thereby: stood for a time in the state of the greatest sinner that ever was: 
Esa. 53.6.  the Lord laid on him the iniquity of us Reason. 3 all, as on the Scape-Goat. 3. It was the agreement of the Father and Son from all eternity, that if the second Person in Trinity would take flesh and die for sinners, all the wrath should cease, and there should be a full and final friendship contracted. So by this Covenant the wrath of God ceased toward sinners, for whom Christ died.  
Comfort to believers, against whom Sin had stirred up an Ocean of wrath and misery, Use. 
Comfort.  to their Eternal condemnation; infinitely more, and worse danger than ever Jonah and the Mariners were brought into. Christ hath died: therefore all the storm is over, and they may be sure it is over, and take comfort in the assurance. The Mariners were glad when the Sea ceased from her raging: and so may they be in the appeasing of God's wrath. The same debt must not be discharged both by the surety, end by the principal debtor. Whence it is said, God is just to forgive us our sins: not merciful only, but just. 
1 Joh. 1.9.   
Hear, and get a weak faith strengthened. Peruse those grounds of reason in the reason of the point. Peruse the Covenant of grace and the tenor of it, Believe and thou shalt be saved. Peruse the promises, how free they are as well as universal, sure and precious: Esa. 55.1. and Rev. 21.6. And how these great mercies are sealed up in the Sacrament of the Supper: a crucified Saviour is here exhibited, and all for us: therefore conclude, we shall escape. He needed not to have suffered as for himself: for, what had the righteous man done? no, To us he was given, and for us he was born.  
A good feast is appointed for cherishing the Guests that come to it: and so is this. Thou comest with a weak faith, and in much doubting: yet come, and it shall be strengthened. Other feasts are not sure to yield a man nourishment: but this is. If thou believest, thou eatest; and if thou eatest, thou shalt live, even for ever, Joh. 6.54. Only come preparedly: Examine, mourn, renew repentance and covenant, hunger and thirst after righteousness: Blessed are all such, Mat. 5.6.  
When the Jews was to eat his Pascall Lamb, he must prepare him sour Herbs to eat it withal, intimating to us that Godly sorrow, which Communicants must bring along with them. And he that comes mournfully, is allowed to go away joyfully. He that sows in tears, shall reap in joy. Blessed are they that mourn: for they shall be comforted. And mark: such are not only permitted, but commanded to rejoice, Rejoice in the Lord always, and again I say rejoice, Phil. 4.4. Psal. 32.11. rejoice in the Lord ye righteous, be glad and shout for joy all ye that are upright in heart.  
Where still remember the main ground of your joy: the storm of God's wrath is over, ever since Christ died for his Chosen: by his stripes they are healed: therefore bid defiance to all hellish Enemies, as Rom. 8.34.   
Ver. 16. 
Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows.  
This is the Mariner's thankfulness for the great mercy of deliverance: and it hath three Clauses. 
Parts.  1. For inward worship, they feared the Lord exceedingly: 2. For outward worship, They offered a sacrifice unto the Lord. These for the present. 3. For the future they made vows,] bound themselves to the service of the true God.  
For the first of these: twice before it was said, that the Mariners were a afraid, vers. 5. and 10. once for the storm that was so dangerous to them; another time for that they heard Jonah tell of the God of the Hebrews to be his master, and that he had declined his service: And now again they fear exceedingly when the storm is over, Jonah being cast into the Sea: A sign their fear of God was a work of grace in them: why? they fear the Lord and his goodness, as Hos. 3.5.  
One would have thought it should have been said, That they rejoiced exceedingly, namely to see the Sea quiet, the danger past, and themselves set in safety: natural men use to be frolic in such escapes, and pour out their hearts unto pleasures: it is a matter of ordinary observation: But,  
Grace teacheth a man not to rest in the works of God which are joyous and comfortable, Note. but to look up unto God himself; to fear him, that is, by a part for the whole, to perform all worship to him, of Faith, Love, Joy, Desire, Zeal, other gracious affections, and actions that are suitable. 
Psal. 111.10.  So the fear of God is said to be the beginning of wisdom; that is, an Introduction to all religious affection and behaviour: Timor initialis, as the schools say; neither altogether ingenuous and Childlike as in settled Christians, nor altogether slavish as in natural men, who are only terrified with their sins and Gods judgements; Felix for example; but of a mixture of these, as useth to be in time of conversion; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Cl. Alex.  a fear joined with an holy reverence toward the great God, and it continues ever with a Christian once converted, to bring the work of grace to perfection, 2 Cor. 7.1. perfecting hol●ness in the fear of God.  
Such fear (in all likelihood) possessed the hearts of these Mariners; namely, that now presently, upon the casting of Jonah into the Sea, such a calm followed: Oh the great Power, and Holiness, and Justice, and Mercy, of the God of the Hebrews! how is he to be feared above all other Gods! who can do as he alone! therefore him alone will we fear and serve all our days. So say we at the end of a great Plague; or of a great fit of sickness: or escaping a danger by Land or Water, Fire, War, other terrible matters: Oh fear the Lord, ye his Saints: for there is no want to them that fear him, Psal. 34.9.  
Use. It serves to reprove all graceless people, who never fear God that afflicteth, neither in the danger, nor after the danger, to be the better for any of their afflictions. Possibly they are afraid while the danger lasteth; for the pain, or the loss they may sustain, and especially the loss of their lives; it may be, it is Magor-Missabib, fear round about; 
Jer. 20 3.  they are ready to die for fear before the evil comes near them; sometimes more afraid than hurt; but for God in whose power their breath is, and who can cast both Body and Soul into Hell, 
Signs of not fearing God.  him they fear not; though that be the only gracious fear commanded in Luk. 12.4, 5.  
1. For departing from evil, as did Job, Joseph, and the Midwives of Egypt: what fear of God is in those that live in the constant practice of one sin or other, drunkenness or what ever it be? sin is the greatest enemy that God hath, and yet numbers make a trade of is, according to the humour of each; walk in the way of the wicked, or sit in the seat of the scornful; though they have been in great danger of life or estate, yet on they go in a tract of sinning. The danger is past, and they make account they live to do all their abominations.  
2. For the beginning of wisdom; Numbers have no sign of the fear of God in them. Sapientia dicitur quasi sapida scientia: but Numbers have no savour of God and Religion: Mercies, Afflictions, Ordinances, all passages of Providence, have no more savour than the white of an Egg: no heart to Prayer or other duty, or to accept a good motion that is made for edification. These Mariners that feared the Lord, offered him sacrifice: but where are these men's sacrifices? great and precious mercies are received: but what return do they make in way of thankfulness?  
3. For perfecting holiness in the fear of the Lord: how doth this agree to those, who fall back from the good way of God, either into Heresy or Profaneness or worldly-mindedness? or those that stand at a stay in Religion? A round of duties there is, and that is all: the space of many years makes no difference in their profession, unless it be for the worse: they would be troubled if they thrived no better in their outward estate; but for the estate of their Souls, they mind not thriving.  
4. For fearing the Lord exceedingly, as did these Mariners: Numbers profess to fear God, but they fear men more, Losses, Troubles, Dangers, Persecutions: excessive fear surpriseth them, that they are taken off from duty, 
Prov. 29.25.  and the way of God; the fear of man is a snare, and catcheth many unto Atheism: Or, they fear the Lord, and the gods of the Land, as did the mongrel Samaritans, 2. King. 17.33.  
5. The fear of God hath a dash of holy joy with it, as Psal. 2.11. rejoice unto him with trembling: fear him as a glorious God, but rejoice in him as a loving Father, reconciled and tenderly affected in Christ. So the Child fears his Father, and the wife her Husband. But numbers mind no such relation between God and them: or care not to have it: or presume to have it, but get no comfort by it in a dark hour: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fear is an heavy passion of unbes●efe.  

Add outward worship to inward. 1 Cor. 6.20.  For the Second: They offered a sacrifice unto the Lord.  
Outward worship must be added unto inward. As we must glorify God with the Spirit, so also with the body: for both are God's, and both are bought with a price. And the same God made both Soul and body, and deserves to be served with both, commands and expects it.  
What kind of sacrifice these Mariners offered to the Lord, we read not, nor is it material to know. Only this: they had Learned by tradition of their neighbours, and by the neighbourhood of the Jews, that thank-offerings would do well in way of gratitude for deliverance: and so did all the Gentiles round about: therefore so do they.  

Note. Express thankfulness in good actions.  Our lesson is: In way of thankfulness for mercies received we must use holy expressions of Loyalty and duty to our good God: not only fear him, with other internal virtues as before, but with outward worship and service. Christians also have their sacrifices of righteousness appointed for them, as was prophesied Deut. 33.19.  
But what are they? Answ. 1. A man's whole self, with all powers of Soul and Body, Rom. 12.1. Present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service. 2. Holy and hearty prayers, Pro. 15.8. The sacrifice of the wicked is abomination to the Lord, but the prayer of the upright is his delight. 3. Hearty praises, with voice and life, Heb. 13.15. By Christ let us offer the sacrifice of praise to God continually. 4. Works of love to the poor members of Jesus Christ, Ver. 16. With such sacrifices God is well-pleased. 5. Relief and comfort to good Ministers who need assistance, Phil. 4.18. An odor of a sweet smell, a sacrifice acceptable, well pleasing to God. 6. Suffering in the cause of God, Ch. 2.17. If I be offered upon the sacrifice of your faith, I joy and rejoice with you all. 7. All parts of the public or private worship of God, 1 Pet. 2.5. A spiritual Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. 8. All deal with men carried in a loving and righteous manner, Psal. 4.4. Offer the sacrifices of righteousness, and put your trust in the Lord.  
Whereby we see that none hath cause to say he wants Use. 1 a way and means to show his thankfulness to God for great mercies and deliverances he hath received. 
None but may so express.  Levitical sacrifices are ended in Christ; and he is loath to offer sacrifice in a blind manner, as these Mariners did; and I desire to testify my thankfulness for escaping such a danger, or receiving such a mercy; but what should I offer?  
Answ. He hath showed thee O man what he requireth, and what he will accept as a gratuity, Mic. 6.8. and the Map now delivered shows a great Beadroll of Christian sacrifices: Peruse, and see if one way or other thou canst not offer a sacrifice to the Lord; only find the Altar of an holy heart, and a sacrifice will quickly he had; Out of the abundance of the heart will come forth much good.  
A man possibly hath not wealth to distribute among the poor, or is not called to suffer for the truth and way of God; cannot entertain Ministers, cannot build and endow Hospitals, repair Bridges, do other works of bounty as our forefathers were wont to do. Shall he therefore be wholly excused of offering to the Lord? No, the poorest and meanest Christian that is, out of a gracious heart is able to pray, praise God, live holily, deal righteously, converse to the Edification one of another: Calves of the lips, spiritual sacrifice, a body prepared and fitted to do service, and a mind with meditations and affections.  
Use. 2 Offer these and it shall suffice: The Jew that was not able to bring a Bullock, must bring a pair of ●urtle-doves or two young Pigeons; so the Christian, let him do his best and it will go for currant. Only with this Caution, he that is able to offer a great sacrifice, shall not be excused by a less. Cursed be the deceiver, who hath a male in his flock and sacrificeth to the Lord a corrupt thing, 
Mal. 1.14.  or offers the torn, the lame, or the sick, shells of outward service, or old age that is now able to do nothing for God; or merely good meaning, without doing what might and ought to be done, as some do flatter themselves; all such are deceivers, and draw a curse upon themselves instead of a blessing. These Mariners offered what they could, but so do not these.  
For the third, they made vows. Not only in the present did these Mariners worship the Lord, but meant to worship him for time to come, and thereunto bound themselves by vows; 
2 King 5 17.  so Naaman the Syrian, Hereafter I will serve no God but the God of Israel.  
Note. This is the right use of afflictions, and of escaping out of them; not only be Religious for a time, but for ever. Many can seem to be Religiously affected while they are under God's rods, or when they are newly got out of his hands, but in a little space grow as bad as ever; it may be more hardened, as iron that hath been heated and cold again.  
Take heed of dodging with the God of Heaven. Use. He looks for plain and honest dealing of those he delivers, or to whom he vouchsafes mercy. It is a condition upon deliverance from enemies, To serve him in holiness and righteousness all the days of our life, Luke 1.74, 75. The mercy lasteth always, and so must the duty: and no reason can be alleged for ceasing from that duty. Go then, and learn what means to hear for the time to come, to pray continually, 
Esa. 42, 23.  to receive Sacraments often, even until Christ come.  
They made vows. What, we read not, nor matters it. 
Vows of Christians, what they are.  But to our purpose;  
1. The main matter of Christian Vows is, that we bind ourselves to the Lord in a Covenant that shall never be broken; as Presper said, Seipsum voveas, seipsum reddat; he that will vow to the Lord, let him devote himself, and render himself to his Majesty: and David said, 
Ps. 119.106.  I have sworn that I will keep thy Commandments; not Counsels, but Precepts are the grounds and bounds of a Christians vows: Therefore not Monkish, nor any other will-worship.  
2. The entrance into a lawful vow is at our Baptism, where we promised to be the Lords; to believe, to obey, to renounce all his and our enemies, employed in that phrase, Baptised in the Name of the Father, Son, and Holy Ghost; that is, dedicated, devoted, set apart for his service and glory; relinquishing all others, as a good Wife to cleave to her Husband alone.  
3. The vow of Baptism is renewed many times afterward, either at a Sacrament of the Lords Supper, or in the time of danger; and it ought to be Religiously remembered and observed, as Psal. 66.13, 14. I will pay that my vows which my lips have uttered, and my mouth hath spoken when I was in trouble. Whether these Mariners kept their vows, we know not; but are sure that we ought to keep ours.  
Use. Remember, and make Conscience of performing these vows; be as faithful in keeping them, as thou seemdst Religious in making them. Remember the fears, and pains, and cares of those sad hours, and what religious affections were then stirring; mind all those passages, and now reduce all into act: Now is the time, now and ever. Take heed, it will be no safe mocking of God; 
Gal. 6.7.  Be not deceived, God is not mocked: All the mocking would return upon thine own soul, to thy eternal damnation.  
Where for better performance, remember that clause, not to put off the paying of vows, Eccl. 5.4. When thou hast vowed a vow to God, defer not to pay. This delay is it which mars abundance of good purposes and resolutions; while we think there is time enough, the motion dies, and no good effect follows. A deceitful heart, a subtle Devil, a flattering or encumbring world, vain or wicked Companions draw quite another way.   
Ver. 17. 
Now the Lord had prepared a great fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.  
Our Saviour calls it a Whale, Mat. 12.40. Jonah was so long in the belly of the Whale: 
Whales and other great fishes.  Possibly it is the Leviathan described in Job 41. Or, it may be the Crocodile. Histories tell of fishes of incredible bigness; and our people have seen the Grampos, the Sturgeon, the Man-fish, the Mermaid, and other: and Navigators have seen the Sea-Horse, the Sea-Bull, and other strange Monsters, and of strange greatness. All made by God, and are at his beck, and serve to set forth his praise; see Psal. 104.24, 25 26.  
At the Text it is said, that God prepared a great fish to swallow up Jonah. Here is in wrath mercy: Though God will have his servant cast into the Sea, yet he will not have him drowned in the Sea. No, he loves him better than so, and hath more work for him to do; which though he declined at first, yet afterward he shall be willing to do.  
Note how the providence of God reacheth to the bottom of the Sea, and swayeth among the fishes. 
Note. God rules ever, fishes.  He that sent a wind, and thereby a storm, and afterward caused the Sea to cease from her raging, now sets a fish in readiness to take Jonah to custody, and then restore him to land again. So he sent the fish to Peter's hook, Mat. 17.27. and a multitude of fishes to the Apostles nets, Luke 5.4, 9 and John 21.3, 8.  
Now bless the Lord O my soul, 
Psal. 103.12.  in all places of his dominions; Use. 1 Sea, Land, Fire, Air, Clouds, all made by him, and disposed of by him, and all for the good of his Chosen; as those wondered at the huge draught of fishes, and saith the Text, they knew it was the Lord: none but the Lord could gather those fishes together. And it follows, Christ gathered them together, therefore Christ is God; and accordingly he is to be feared, loved, honoured, obeyed in all our course of life. Both Creation and gubernation are ascribed to him, therefore he is God. He made us, Use. 2 and he feeds us, therefore he is God.  

Ps. 135.6.  Again, it is comfort to the good Subjects of his dominion, that he hath to do, and doth what he will both in Heaven and Earth, and in all deep places. When we travel in waters or occupy businesses in that Element, there he sits and overrules all. In the great and threatening waves of affliction he order the Event for good to the faithful, Psal. 32.6. Surely in the floods of great waters they shall not come nigh unto him. 
Mat. 8.26, 14, 31. Rev. 20.13.  Esa. 43.2. When thou passest through the waters, I will be with thee. For the Disciples he rebuked the wind and sea, and there was a great calm. And he took up sinking Peter into the ship, and one day the sea shall give up her dead.  
There is comfort also in the preparations and provisions that the Lord makes for us both by sea and land●! He that prepared a great fish for Jonah, prepares for us a multitude of fishes, both small and great; precious for their usefulness, and pleasant by their variety; Food, Physic, Oil, Bone, abundance of uses for the enriching of a Nation; whereunto add, that God first taught the art of making ships for Navigation: so Noah by his instruction, 
Heb. 11.7.  prepared an Ark for saving himself and his Use. 3 Family.  
And if it be so, believe in God for supply of all your wants. In all straits say as Abraham, God will provide. He that appointed Jonah to be cast into the sea, prepared a fish to save him from drowning. He that sent a Famine upon Canaan, sent Joseph before into Egypt for a Caterer; for us also he will provide what is wanting, and shall be expedient. Believe it, and beware of the chiding, Why did ye fear because ye brought no bread?  
Jonah was in the belly of the fist three days and three nights. 
Miraculous preservation of Jonah.   
Here is miracle upon miracle: A storm raised, a calm restored, a fish prepared for safety, a man kept alive in his belly so long and no longer, and then set on dry land again; wonders! that the fish was so ready for him, that he escaped crushing between his teeth which stood in great rows as Saws to knap him asunder, that the digestive force of the fishes stomach was so long restrained, that he was not choked wi●h waters and weeds that came about him; that he was tossed from one side of the fish to another, that all this while he had no way of free breathing; yet there he was, and there he prayed, and thence he was delivered: Admirable preservation!  
Note the wonderful power of God, 
Note. And of others.  who in the midst of dangers can preserve his people, even where no hope of safety appears. Jonah in the Whale's belly, Israel amidst the red sea, and in Jordane, with bread from heaven, water out of a rock; one suit of Apparel to serve a man for forty years together; The three Jews to breathe and live in an hot fiery furnace, and come forth again; Daniel to escape well enough in the den of Lions; Noah in a world of waters and among all sorts of beasts; all came to him, and the wildest were made tame, so to live with the rest.  
Fables, will an Atheist say, who can believe? 
Against Atheists.  or how can these things be?  
Answ. 1. Ask sense and experience; how lives the Child in the womb for some months together, where he neither breathes nor takes nourishment by the mouth? yet a continual business, as appears in the Birth of Children.  

John 20.29.  2. He must needs be a gross Atheist, who will believe no more than he sees. Blessed is he that hath not seen, and yet hath believed; Spiritual matters are as much above sense for perceiving, as they are for worth. The soul is far better than the body, yet not seen as the body is; and God who is infinitely better then both.  
3. Jesus Christ who is the true and faithful witness, hath given testimony to this History of Jonah and his Whale; that he was three days and three nights in the belly of the fish. And whosoever shall infringe the truth of Christ in his assertions, shall never find him a Saviour. A Revenger he shall find him, but not a Saviour; The wrath of God abideth on him.  
4. Poets and Heathens have a fable of Ariou Methimnaeus carried by Dolphins along the sea into his own Country; no doubt but some glimmering of this History of Jonah; 
Gualther.  or rather a fable invented by the Devil to obscure this History, that it should not be credited; as to render the Apostles suspicious, he cried out, 
Act. 16.17.  These are the servants of the most High God, who show unto us the way of salvation.  
Use. 
Expect deliverance when least likely.  Now remember this against times and cases of very great danger; God is the same, and his power is the same, and his love, and his care, and his truth, and all his Attributes: and if thou be the same with Jonah in faith and holiness, thou shalt find the same protection and deliverance, so far as shall be good for thee; I am the Lord, I change not.  
Object. There is the scruple (may some say) I am no whit like Jonah, that God should so take care of me.  

Sol.  Answ. 1. The least degree of true faith and holiness is accepted with God, and shall keep the head above water. Peter was a man of little faith, and yet by his little faith he was able to walk upon the sea; and if he had held fast his confidence as he began, he should not have sunk in the least, nor cried out for help as he did.  
2. Though Jonah was a very good man, yet at this time he was very faulty, and in wrath cast forth into the sea. 
Hab 3.2.  Only the Lord in wrath remembers mercy toward him, and so he will toward thee. The gifts and calling of God are without repentance; no unbelief of ours can make the faith of God of none effect, nor break off the tie between him and a believing soul.  
Oh but my case is very grievous! Object. A devouring evil lies upon me.  
Answ. Thy case is not worse than Jonahs' case was; 
Sol.  he was devoured by a Whale, and this devourer was the means of his preservation: 
Judg. 14.14.  Out of the eater came meat, and out of the strong came sweetness. Thou sayest I see no likely means of my deliverance; no more did Jonah; and yet he is delivered, even in a way quite contrary. God saves by means, without means, above means, or against means.  
Oh but mine is a tedious affliction, 
Ob. Sol.  it hath lain long upon me, and now what hope remains? Answ. 1. Jonah was in the Whale's belly three days and three nights; no doubt but that he had sad thoughts all that while what would become of him; he was not concocted by the Whale, nor ever likely to get to land again; yet at last was restored, and so mayest thou be.  
2. Lazarus was dead four days, and began to stink, yet was raised up to life as before. Four days, or four months, or four years are nothing to God who delivers when he pleaseth. To us men lingering diseases or other evils are terrible, but to our God they are as nothing to hinder deliverance.  
3. Those that have lain in their graves four or five thousand years, shall be raised of God as easily as they that were buried the day before: which is made an Emblem of deliverance that seemed hopeless, Ezek. 37. with Hos. 6.1, 2.  
4. It hath been the case of God's Children to lie under the burden of afflictions for sundry years together. 
Luk. 13. Ps. 88.15.  A Daughter of Abraham was bound to Satan eighteen years; Heman from his youth suffered the terrors of God with a troubled mind. The Church was seventy years in the captivity of Bab●lon, 430 in Egypt. The ten Tribes (which yet have promises) are not returned home after 2300 years.  
Be quiet therefore, and hope perfectly or to the end: remembering these three things. 1. Patiented waiting must put us in possession of the promises, Psal. 40.1. I waited patiently for the Lord, and he inclined his ear unto me. And the old Believers, by faith and patience inherited the premises, Heb. 6.12. 2. God's appointed time which is the best time, shall never fail us, Hab. 2.3. The vision is yet for an appointed time, at last it will speak and not lie. 3 A thousand years to God are but as one day, nor will he be slack concerning his promises, 2 Pet. 3.9. And it hath been said, Every thing is beautiful in his own season.  
But let us a little look to our Type:  

Note. Christ three bays in the house of death  As Jonah three days and three nights was in the belly of this great fish, so Christ for so long time was in the bowels of the earth: It is a Simile of his own framing, Mat. 12.40. And the third day he risen again from the dead, 1 Cor. 15.4. and this according to the Scriptures; namely of these Types, of Jonah, who for three days was given for dead; of Isaac, who in the purpose of his Father was so long offered up unto God; of Joseph, Samson, David, who were shadows of Christ, first in suffering, then in recovering: whereunto we may add those predictions, Psal. 16 10 Thou wilt not suffer thy Holy One to see corruption, and Esa. 53.10, 11, 12. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, etc. and his own predictions, Mat. 17.23. they shall kill him, and the third day he shall be raised again.  
Add these reasons also:  
1. Christ so lon. lay in the grave, that it might appear Reas. 1 he was truly dead: that he might fully satisfy the justice, and appease the wrath of God; that he might show the cursed nature of sin, which so long held the only God under the power of death and the grave, and that he might overcome death and the Devil in his own hou●e: When himself was at weakest, and they in their full strength, yet he got out of their hands well enough at the time appointed.  
2 He lay no longer than three days, because the desired Reas. 2 satisfaction was given, that the Holy One of God might not see corruption, that he might provide for the weak faith of his Disciples, who began to stag●er; that he might set more fully to do the work of a Mediator, 
Fruits of Christ's resurrection.  and might apply to us the great fruits and benefits of his Resurrection; such as these, 1. Forgiveness of sins, 1 Cor. 15.17. If Christ be not raised, your faith is vain, ye are yet in your sins; and they who are fallen asleep in Christ are perished. 2. Full justification, Rom. 4.25. He risen again for our justification. 3. Hope to God-ward, 1 Pet. 1.3. By the Resurrection of Christ from the dead ye are born again to a l●vely hope; and ver. 21. ye believe in God who raised him up from the dead, and gave him glory that your faith and hope might be in God. 4. Regeneration to be planted together in the likeness of his resurrection; we shall also live with him; dead indeed unto sin, but alive unto God through Jesus Christ our Lord, Rom 6.5, 8, 11. See also Eph. 2.4, 5, 6. 5. Resurrection of the body, 1 Cor. 15.20, 21▪ now is Christ risen from the dead, and become the first fruits of them that sleep; for since by man came death, by man came also the resurrection of the dead.  
All which is matter of great comfort to all true Believers: Use. 1 Christ is risen, and they with him, and are advanced to all the dignity which he hath attained, Christ's resurrection was the first degree of his exaltation, after all that humiliation wherewith he was humbled: Ascension followed, and session, and intercession, and powerful application of all his purchase, all for the Elect, and yields them strong consolation.  
Use. 2 
Phil. 20.  Only ●et them remember to magnify Christ in life and death, as one that stooped so low in their behalf; and as one that had power to raise up himself, which Jonah could not do, John 10.18. I have power to lay down my life, and I have power to take it up again; and as one that by his resurrection was mightily declared to be the Son of God, Rom. 1.4 and as one that is now highly advanced above every Name, 
Cap 2.9.  so as every knee must bow unto him; and by his resurrection obtained a special right to us, that we should be wholly his, and for his service chap. 14.9. he therefore died, and risen again, and revived, that he m●ght be Lord of quick and dead.  
Which while we study, we shall attain as the benefit of Christ's resurrection, so also the virtue and power which stands in holiness and heavenly-mindedness, Phil. 3.8, 9, 10. and Col. 3.1, 2.    

CHAP. II.  
Ver. 1.2. 
Then Jonah prayed unto the Lord his God out of the fishes belly: 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.  
THis Chapter contains Jonahs' repentance. 
Parts of the Chapter.  His confession of the fault, and submission to the punishment we have seen already. And now having got out of the Whale's belly, he relates how things had passed: 1. That he prayed for deliverance, and was heard in prayer, ver. 1.2. 2. That he had hope of deliverance when he was at lowest, ver. 4. and 7.3. That upon deliverance he promised thanksgiving, verse 9 4. That at last he was actually delivered, ver. 10  
Or we may conceive his prayer amplified four ways. 
Amplification of Jonahs' prayer.  1. By the greatness of the danger whereinto he was brought; the fishes belly, the belly of hell, the deep, the midst of the seas, bottoms of mountains, weeds, floods and billows. 2. By the anguish or straits arising out of the danger; I cried to the Lord, I said I am cast out of thy sight, my soul fainted within me. 3 By the hope he nourished all the while; I will look again toward thy holy Temple; I remembered the Lord, and my prayer came in unto the● into thine holy Temple. 4. By the good speed he found at last; The Lord spoke unto the fish, and it vomited out Jonah upon the dry land!  
We must begin with Jonahs' prayer, and the Audience he found with God, ver. 1.2.  
In the first Chapter, ver. 9 he professed to fear the Lord the God of heaven, which made the sea and the dry land; and now to the same God as the only true God, he addresseth his prayer: not to Neptune as Heathens were wont to pray nor yet to true Saints who had traded much in waters; as Noah was saved in the general flood of waters, or Moses who was drawn out of the waters while an infant, and led Israel through the red sea, and through Jordan; or Elias who parted the waters this way and that way: whereby one would think they should have compassion on them that are in danger by water, according to the carnal reason of Idolaters in other things.  
No, Jonah prays only to the God of heaven who made the sea and the dry land.  
God alone is an All-sufficient God, and he alone ought to be called upon. Prayer is one part of divine worship, whereof it is said, Thou shalt worship the Lord thy God, and him alone shalt thou serve, Mat. 4.10. And it stands with reason, we must pray to none but one in whom we believe; but we believe in God only, therefore to God only must we pray, Rom. 10.14. how shall they call on him in whom they believe not?  
Use. Mark this against the Papists, and maintain the truth against them.  

Note. Pray earnestly.  Jonah prayed and cried to the Lord: This crying notes his fervency in prayer, and it is twice set down, I cried, I cried, to the same purpose. Christian's ought to be both frequent and fervent in prayer, Rom. 12.11, 12. fervent in spirit, serving the Lord, and continuing instant in prayer, If one prayer will not fetch a mercy, try what another will do, and let the second be more earnest than the former, and the third more earnest than that. Paul besought the Lord thrice, and obtained grace sufficient. Jonah at last got out of the Whale's belly.  
Use. It is not every sluggish and shortbreathed prayer that will obtain a mercy. Therefore continue instant in prayer, Col. 4.2.  
But I aim at another point, from the consideration of Jonahs' prayer, as being now in a distressed condition. No doubt but in all this time, three days and three nights, he prayed often and earnestly for the pardon of his great sin; for deliverance out of the Whale's belly, and for the employment he had refused of going and preaching to Nineve: Oh that God would trust and enable him to do that service! he would do it with all his heart, if he might be put upon it again.  
Let the point be this: Doctr. 
In distress pray  God's children in their greatest and deepest afflictions should keep their hearts in a praying frame, to obtain grace and mercy to help in time of need; we read a prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. Psal. 102 1. and 130.1. Out of the depths have I cried unto thee O Lord.  
For reasons, thus. 1. There is a Commandment to Reason. 1 call upon God in the day of trouble, Psal. 50.15. Not only in prosperity but adversity; not only if it be likely we shall get out of trouble, but against all likelihood; not only if means be present, but if no means appear likely to be had.  
2. There cannot be such a case of sin, unworthiness, Reason. 2 and misery, but the mediation of Christ can help at a dead lift; Whatsoever ye shall ask the Father in my Name, he will do it for you. The Father can deny nothing to the Son, nor to such as plead in his Sons merits.  
3. The spirit of grace and supplication is given them Reason. 3 on purpose, that they should always pray, 
Luke 18.1. Rom. 8.26.  and not wax weary; he helps their infirmities, not knowing what to pray as they ought the bears up their spirit, to hope to the end; he raiseth sighs and groans which cannot be uttered.  
4. No affliction whatsoever can break asunder the Reason. 4 tie between God and a Believer; Jonah at this time wanted neither sin nor sorrow, nor fear, nor care, what would become of him; yet mark the word of appropriation, he prayed to the ●ord his God.  
5. The covenant and promises are made so, as to serve our turn in the worst condition that is, either of sin or sorrow. Of sins he hath said, I will blot out thine iniquities, I will scatter them as a mist, I will forgive their sin and remember it no more. Of sorrow he hath said, I will be with thee in six troubles, and in seven; I will be with thee when thou passest through the fire, and through the water; and in a word, I will not leave thee, nor forsake thee.  
6. The greater a trouble or danger is, the more we need to flee to God, and keep close to him, and hid with him; as he that is cast upon a rock at sea, the more the waves beat upon him, the more careful he is to keep to his rock see Psal. 61.1, 2, 3. so we, We are weak, but he is a strong God: we are helpless, but he is a friend good enough.  
Use. 1 
A fault to faint in prayer.  All to reprove our foolishness, who in great afflictions suffer ourselves to be so afraid with amazements, that we neglect the duty of prayer. The heart is even bound up and so straightened with fear, care and sorrow, that we cannot lift up a prayer to the God of our life and mercy: yet Jonah prayed out of the Whale's belly, and amidst all those encumbrances. Moses cried to the Lord at the red sea, when the people so murmured and were discontented. Daniel prayed in the den of Lions, where every moment he was ready to be devoured; David prayed in caves, woods, mountains, in all his flight before Saul and Absalon. He longed to come to the Temple and pray, but could pray out of a Temple as well as in it: and Jonah here in great distress looked toward the Temple, v. 4. no whit like those who can never pray but when they stumble into a Church, or when they are in some hope to receive what they crave.  

Ob.  Oh but my case is higher than worldly afflictions: I have many and great sins upon me, and much guiltiness which puts me out of heart. 
Sol.  Answ. Jonah at this time had sinned heinously, and might be ashamed to look God in the face; yet see how he owns God for his God, and falls to prayer; so did David, Daniel, Ezra, other Saints; they ever prayed to God as to a God pardoning iniquity, transgression, and sin. 
Exod 34.7.  And he is glorified in this act of mercy, as well as in delivering out of trouble and danger; and more, because it is an act of greater mercy, as he proclaimed before Moses.  
Oh but mine is an amazing evil, 
Ob. Sol.  and so puzzles me that I cannot pray. Answ. 1. Jonahs', case had as many amazements as any man's case lightly can have yet was not he puzzled. 2. It is a sinful infirmity in Saints that they were not able sometime to pray, and to lift up their heads; and so they have confessed it, Psal. 77.10. I said it is my infirmity. And they checked themselves for their unbelief, hastiness, saying, they were cast out of his presence, and he was angry with their prayer. Often we read in the Psalms how David upon these distempers fell to prayer again.  
Oh but I am unworthy to pray, 
Ob. Sol.  or to be heard in prayer. Answ. So was Jonah, and yet he prayed, and was heard. And the Centurion, who acknowledged his unworthiness, yet had his suit granted. And God's Children when they fall upon this work, do not go as worthy persons, but in Christ they are accounted worthy; and that is all their pleading. In true and proper speech none but the Lamb is worthy to receive honour and glory.  
Oh could I see any door of hope open to me, 
Ob. Sol.  I should be encouraged to pray Answ. 1. God is able to open a door, where in nature and in thy sense there is none at all. 2. Pray, and it shall be opened, and thou shalt see it, as Hagar who saw the we●l of water. Little did Jonah think that the Whale should vomit him out upon dry land. Little did Israel think that thy should go on foot through the red sea, or Jordan.  

Ob. Sol.  Oh but I am afraid God is angry with me, and will do nothing for such a wretch as I am. Answ. It is a certain rule, that God is sometimes angry with his Children, but never hates them; as with Jonah, angry but loved him still. He ever loves his faithful ones, and in his love he will receive their prayers, as Jonahs'. In Christ their persons are accepted, and in his mediation their prayers shall prevail.  
Use 2 Hear thou afflicted, and never give over thy praying though in a forlorn case. Think what Jonah did in the Whale's belly, and among the weeds, waves, billows, noisomeness. Think what it is to cry out of the deeps, when the floods of ungodliness made thee afraid, when the arrows of the Almighty stick fast in thee, when a pleurisy comes or some dangerous disease: Try what an hearty prayer can do, do not restrain prayer from the Almighty, nor give all for lost: or if thou hast fainted as Jonah, yet pluck up thy spirits, and to it again.  
Insignis mutatio, saith Mr. Gualther: He that before fled from the presence of the Lord, doth now upon his repentance hang on him, and will not let him go without a blessing; even so do thou: Amend every error, and mark this notable change in the Penitent, 2 Cor. 7.11. to sorrow after a godly sort works much carefulness, and fear, and zeal. Consider for encouragement to prayer, while a Christian finds an heart, God will find an ear to hear, and do, and save out of troubles; and still the best is behind. Mark here what follows:  
I cried, and he heard me; again, I cried, and thou heardest me.  
Doctr. 1 God will hear and regard all the moanings of his Children in prayer; 
God hears all good prayers.  why? because he is a God hearing prayer; it is one of his Attributes, because Jesus Christ appears for them, and is a powerful Mediator with his Father; because good prayer i● the breath and voice of his own holy spirit in his Children; because they cast themelves upon his mercy and faithfulness; because hell and the world is all against them; because they have an honest purpose to glorify God with whatsoever mercies they shall receive at his hands, as here Jonah.  
But mark how he hears prayer. 1. In the kind of mercy How. 1 which is desired, as Jonah to be delivered out of the Whale's belly; we out of sickness, danger, or any adversity. 2. In How. 2 something that is as good or better; we shall have grace sufficient for us, strong consolation of his spirit; hereafter it shall come, but not yet; our posterity shall far the better for those prayers: in the appointed time and manner all the promises of God shall most certainly be fulfilled.  
Now take this as an encouragement to prayer: Ask and Use. 1 ye shall have, seek and ye shall find, knock and it shall be opened unto you. Cry as Jonah, and thou shalt be heard as Jonah; every suitor at Court is not sure to speed of his Petition, but believers are sure to speed, 1 John 5.15. we know that we have the Petitions that we desired of h●m. And a beggar will know the door where he useth to get a good alms.  
And if it be so, do not misconster God's delays, as if Use. 2 they were denials; sometimes he delays to give his answer, but he never denies his children. It was three days and three nights ere Jonah got out of the Whale's belly: he prayed the first day, but came not forth till the third. The woman of Syrophenicia sped at last in her suit, but it was after some repulses. Every vision of comfort is for an appointed time, but at last it will speak and not lie.  
But mark yet another thing: A godly man receives an Doctr. 2 outward mercy as a fruit of prayer; 
We may know it.  he sees in the effect that his prayer is answered, and takes the mercy as the income of prayer, he heard me (saith Jonah) and I am delivered; so David, Psal. 120.1. In my distress I cried unto the Lord, and he heard me.  
● vast difference then there is in the godly man's receiving Use 1 mercies, and others. He receives it upon prayer, and by virtue of a covenant, and promises; and as a part of Christ's purchase, who makes requests for us in heaven: prayer ascendeth, and grace descendeth. Others not so.  
Use 2 And it teacheth godly Christians to look after their prayers, that they may observe what answer it pleaseth the Lord to give, as Psal. 85.8. I will hearken what the Lord God will say. Praying is compared to sowing of seed, and the Husbandman useth now and then to look to his sown fields. Only mark the last clause there, return not to folly: A godly man must keep himself a godly man, and do the work of a godly man, or else may miss of his answer, at least for a time, as here Jonah.   
Ver. 3.4, 5, 6. 
For thou hast 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. Then I said, I am cast out of thy fight; yet I will look again toward thy holy Temple. The waters compassed me about even to the soul; the depth closed me round about, the weeds were wrapped about my head. I went down into the bottoms of the mountains; the earth with her bars was about me for ever; yet hast thou brought my life from corruption, O Lord my God.  

Amplificatio prima.  Here the Prophet amplifies his prayer by the greatness of the danger whereinto he was brought, the fishes belly, the belly of hell, the deep, the midst of the seas, bottoms of mountains, weeds, floods and billows. Being escaped out of the danger, nevertheless he recounteth the danger wherein he had been, as every godly man also will do. Nature teacheth a man to be sensible of present evils, 
Note. Recount old sufferings.  troubles and dangers; but grace teacheth to mind old ones, as of which he hath a saving use to make, so did Jacob, Gen. 32.10. with my staff I passed over this Jordan, a poor and desolate man; and David, I followed the Ewes great with young: and Amos tells how he had been an Herdman, and had gathered Sycomore fruits, chap. 7. Use. 
Benefits accrueing thereby.   
Do so, Christian, now that thou art set in a large place out of thy troubles. There be these good uses to be made of this recounting former evils.  
1. It will keep thee humble, and low in thine own eyes; though now increased into two bands, mighty, high, preferred before many of thy brethren; time was when thou wast low enough; remember and be lowly-minded, as God seems to set it down for a remedy against perking, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his Commandments or no. It is the great sin of many a man, that he is lifted up with present prosperity; though sometime he was in a very low estate, yet now that he is got into a mountain, 
Psal 30.6.  he stands cracking as if he should never be moved: And none must mind him of his old poverty or meanness; he that doth, doth break the peace, and sometime it comes to daggers drawing, and much ado there is to be reconciled as friends should be: Possibly there may be a fault in such twitting a man with his ancient poverty; but yet a godly man should take it well, so to further his humility, which it is hard to retain.  
2. It will make and keep thee thankful for the comfortable change which God hath made in thy estate; as Jacob there confessed to the glory of God, and as Israel was required to do, Deut. 8.10 when thou hast eaten and art full, thou shalt bless the Lord thy God. Thankfulness is a grace that will whither as soon as any flower in our Garland, and needs to be thus watered. Remember the terrors of the late wars, so to be thankful for our present peace. Remember the terrors of thy burning fever which thou hadst at such a time, the sleepless nights, tormenting fits of the Gout, or Stone, public evils that lay upon the Church, or threatened it shrewdly, as in Queen Mary's time, in eighty eight, in the Gunpowder-plot and others; whereof we may say as the Psalmist, had not the Lord been on our side, 
Ps. 1●4. 1, 2.  the proud waves had gone over our soul: blessed be his holy Name for so great deliverances.  
3. It will help to bear up your faith in expectation of future deliverances, as the Apostle said, God hath delivered from great death, and doth deliver, and we trust also he will deliver, 
1 Sam. 17.  2 Cor. 1.9, 10. and David, He that delivered me from the Lion and the Bear, will deliver me also from this uncircumcised Philistine; so one of us, God hath helped when I was as low as this comes to, this is not the first time that I was in want or danger: I remember such and such a strait, I cannot well be worse than I was at such a time; and yet it pleased God in mercy to send seasonable supply or deliverance; therefore in this case also I will not faint, nor cast away my confidence; 
Esa. 59.2.  see Psal. 77.10, 11, 12. God's ear is not heavy, nor his hand shortened, nor is he weary of bestowing benefits, therefore trust in him still. Still there are promises and a covenant of grace, and Christ a Mediator for me, and bowels of a Father, power, faithfulness, wisdom, all divine perfections; therefore fear nothing;  
And note by the way one part of the great gain of godliness. Godliness takes advantage by every thing to promote the main, which is sanctification and salvation, that all shall work together for good to them that love God, 
Rom 8.18.  and are called according to his purpose: Afflictions past and present, yea and sins too, to be the more humble and more wary for time to come, whence we hear Jonah telling of his fleeing to Tarsus, and Paul telling how he had been a Persecutor, etc.  
Thou hadst cast me into the deep.  
God's own Child may be cast into deep and great afflictions; as Jonah, Joseph, David, 
Note. Saints sometimes deeply afflicted.  other holy men who without all doubt were very dear unto God; yea his own only begotten Son the Lord Jesus Christ; he had one Son without sin, but none without affliction.  
And why? though he love them all well, Reas. yet he will not make foundlings of them: and though they be good in the main, yet they have their faults now and then, and they need correction; witness Jonah at this time. And they have their corruptions, which need to be more mortified, and their graces must be tried and made more conspicuous, which is not done but in the furnace of affliction: And the Devil's mouth must be stopped, who will be apt to say as against Job, that they serve God merely for prosperity, who yet was true to God when he was stripped of all.  
Therefore let no godly man misdeem his estate, because Use 1 he suffers such and such evils. 
Ecc. 9.1.  None can know love or hatred by all that is before him; there be other trials to know it, but affliction is no trial. And mark how Jonah professeth his faith in God, even now when he thus amplifies his affliction. The best employment certainly in such a sad condition, is, to find out the sins which occasioned the breach, and those ends which God aims at. This is our part to look unto, and let God alone to do his part which will be for good in the end. No Artist must have his work esteemed by some particular piece of it.  
Neither misdeem the estate of others who are so deep Use 2 in suffering, as if they were smitten and rejected of God; which hath been the practice of unbelievers, Esa 53.3. or as if they were worse than others, which is expressly censured by our Saviour, Luke 13.1, 2, 3, 4. There is such a censorious humour abroad, but ye see by this place how it is condemned: And ye see how David was wary not to offend this way, Psal. 73.15. if I say, I will speak thus (condemning the godly because of afflictions) behold I should offend against the generation of thy children. And our rule is, to let every one stand or fall to his own Master, and who are thou that judgest another man's servan?  
Two things would be minded in these matters of prosperity and adversity.  
1. A godly man is never the worse, nor in more danger for all his adversity. Gold is gold though it be in the fire, Jonah is Jonah though he be in the Whale's belly; only the godly should clear up his evidences at such a time, that he is indeed a godly man: Recount the old grounds he went upon and former experiences, and fortify against unbelief, which in hard times is apt to be stirring; and prepare for greater trials then as yet he hath endured, and God may justly bring him unto: Old tried blades may be put to more hardship then tender ones shall be.  
2. A wicked man is never the better, nor in more safety for all his prosperity. Dross is dross though it be laid up in a silken bag. The Mariners escaped the storm, and Jonah was cast into the sea; the only way for some in prosperity, is, to study this matter of godliness. If thou repent and become a sincere worshipper, all will do well, both prosperity and adversity: 
Aug de civet. Dei, lib. 1.  it much avails not what a man suffers, but who it is that suffers; and in the likeness of sufferings there is great unlikeness in them that suffer. Oh the great force of godliness!  
Thou hadst cast me into the deep. It might be objected, the Mariners cast forth Jonah into the sea; how then doth he impute it unto God? Answ. 1. It was by the appointment of Jehovah, that the Mariners cast Jonah into the sea; God by lot so designed him to be cast forth. 2. In all the do of men God hath an overruling hand, not only to permit what they do, but order all to the good of his Chosen; as for Job, The Lord gave, and the Lord hath taken away; and as in the passion of Christ, all was done according to the determinate will and counsel of God.  
A godly man in all the do of men against him looks up to the hand of God appointing the affliction; thou hast cast me into the sea; the Lord hath bid Shimei to curse, 
Note. Look from men to God who afflicteth. Amos. 3.6. Esa. 10.5. Reas.  there is no evil in the City but the Lord hath done it. Ashur was the rod of his wrath, and the staff of indignation in his hand. A rod or staff moves not but by the motion of another; nor the battle-axe.  
This the godly man considers, because he is well grounded in the doctrine of God's providence, how it reacheth to all things, small as well as great, evil as well as good, particulars as well as the general, contingent as well as natural and necessary, and voluntary actions as well as fortuitous: and, how the Lord leaves the evil to the Agents, but reserves the simple act to himself, and works out his own most holy and righteous ends which they never think of, as Joseph told his brethren, Ye meant it to evil, but God meant it for good, Gen. 50.20.  
Which is utterly against the course of many who look Use; 1 only to the instrument of their smart and suffering in any kind, and wreak their displeasure there; murmur, rail, or repine, it may be swear and curse, because such and such have damnified them, or otherwise stood in their light. Yet we read no such word come out of Jonahs' mouth against his Mariners: no, thou hast cast me forth, and David was dumb because the Lord did it, Psal. 39.9.  
Oh but it is mere malice that leads my Adversary to say and do what he doth; 
Ob. Sol.  but the Mariners were fair conditioned men. Answ. 1. I suppose it was mere malice that led Shimei to rail at David, yet he espied the hand of God in the business. And mere covetousness led the Chaldeans and Sabeans to plunder Job as they did; yet he said, the Lord hath taken away. God is still righteous, who ordains thee a punishment, whatever the instruments be. 2. The more malicious thine Adversary is, the more testimony of innocency thou hast in thine own bosom, and so an argument of comfort, 2 Cor. 1.12. our rejoicing is this, even the testimony of our conscience. David took comfort that his enemies persecuted him without cause, and so may others, John 15.25.  
Use; 2 Learn then O Christian, by an holy abstraction to look farther and higher than the wrong deal of men; acknowledge God who hath let lose their tongues and hands; it is he that permits them, or else they could not stir a whit: he that ordained thee a punishment, or if thou wilt, a chastisement, for thy earthliness, dulness in Religion, unmortified Passions, or other evils. True, the lot did not pass upon thee as it did upon Jonah, but in the affliction there was the determinate counsel of God so ordering: therefore say, Shall I not drink of the Cup which my Father hath put into my hand? should I spurn against the pricks, either in doing or suffering?  

God Note. times some. God's afraid of utmost wrath.  Out of the belly of hell cried I; that is, out of a deep sense of the wrath and displeasure of God for my sins; a good soul sometimes apprehends the wrath of the holy Lord God as due unto him for his sins: The pains of hell get hold on him, he suffers the terrors of God with a troubled mind. God seems to set him up as a Butt, against which he will shoot all the envenomed arrows of his.  
Jonah here hath not only God's waves and billows passing over his head, thy billows and thy waves, but (as it were) the devil's billows and waves. In the bottom of the sea he is very near to the place of the damned; only he is not adjudged thither finally, nor fastened there: so it hath been the case of some deserted souls to conceive ●hey were half in hell already; very firebrands, vessels of wrath, reserved to the judgement of the great day: My God, 
Psal. 22.1.  my God, why hast thou forsaken me? why standest thou afar off? etc.  
Reas. Thus can the sense of sin work, where there is not a present sense of mercy. And this is the force of a guilty Conscience, yea or of a tender Conscience, where the Spirit of comfort doth not presently do his office; as it is sometimes suspended by the dispensation of God's grace, for Discipline to be used among his Children; We need the witness of his Spirit together with our spirits, to let us know we are his Children; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that our Consciences bear us witness in the holy Ghost, Rom. 8.16. and chap. 9.1.  
But what then? 
Despair twofold.  do godly men fall into despair sometimes? Answ. Despair is either total and final as in Cain and Judas, or only partial and temporary, as in Heman and some other godly men. And godly men in their greatest despair can pray for mercy, as here Jonah out of the Whale's belly, which he calls the belly of hell: and they shall find mercy as he, delivered out of all; yea more, they had some mixture of comfort while they were in the belly of hell. Jonah remembered God when his soul fainted in him, verse 7. and even then he would look again toward his holy Temple, ver. 4.  
All for the instruction of godly men, who see by this Use 1 how strictly and circumspectly they need to walk, lest the terrors of God fall upon them; and if they be not cast into hell, yet shall be made to believe so: God sometimes holds them by one leg to hang over hell, as if he meant to throw them in, when they grow lose or idle in their course, and especially if they grow scandalous. Take heed, 
Heb. 10.31. 1 Pet. 4.17.  it is a fearful thing to fall into the hands of the living God; and judgement gins at the house of God, who never meant to make foundlings of his own children.  
And if it be so, what will become of the sinner and the wicked? Use 2 where shall they appear? how shall they be cast into the belly of hell for ever, for all their impenitency and infidelity? what other can be the fruit of all that security and hardness of heart, which possesseth many of our people? It is an horror to think what their end will be. He that thinks deeply, would think it an horrible mischief to be three days and three nights with Jonah ●n a Whale's belly, with weeds and noisomeness. But what misery will ye think it to be for ever with devils, in the place where the worm dies not, and the fire goes not out?  
I said, I am cast out of thy sight, and my soul fainted within me.  
He that before made nothing of it to flee from the presence of the Lord, now complains that he is cast out of his sight; and he that before was so hardy as to go directly against the word of the Lord, now tells how his soul fainted within him. No courage will hold out with a man which is not well founded in dependence on God, Note. and in obedience to him. Self-will and self-confidence will sooner or later leave a man in the suds, and in the mire. Peter who relied too much on his own strength, had cause afterward to weep bittely.  
I said I am cast out of thy sight.  
Note. A good soul is sometime jealous of God's love to it: Oh I have rejected God, and God hath rejected me; I doubt he will be no more grea●ous, but hath shut up his loving kindness in everlasting displeasure; and Job said, He counteth me for his enemy.  
Reas. Which comes to pass, partly by the weakness of faith which is in a Believer; I believe, Lord help my unbelief: Partly by the guiltiness of some sin hitherto not repent nor pardoned, or the sense of pardon not yet come to his understanding; Partly by the tenderness of his Conscience, loath to part with so great a good as the favour of God is; reckoning and saying, In thy presence is fullness of joy, and the loving kindness of God is better than life, Psal. 16.11. and 63 3.  
Use. 1 For want of which tenderness of spirit, it is that vain and carnal Christians never doubt of the love of God toward them. They conclude it upon weak and insufficient grounds, and in the same presumption go on confidently, without fear or care to make sure their Election: brag how they are assured of God's love to them, wonder at them that are of a troubled or distressed spirit, cry out upon the Ministry that hath been a means to wound them, or courses that have made them so melancholic; So the fool rageth and is confident. 
Prov. 14.16.  Idle and formal Christians get more assurance (such as it is) than they that take most pains for it. A tenderhearted Christian comes drugling after almost out of breath, and much ado to keep up his spirit, when the other went before fearlessly, and holds on in a flaunting fashion, too fine to last always. Our rule is, to work out our salvation with fear and trembling. Take heed, 
Phil. 2.12.  there have been those who have puffed or raged in prosperity, and yet have fainted in adversity,  
Let the exhortation be to good and discreet Christians; Use. 2 
2 Pet. 1.10: Heb. 10.  carefully follow the great business of making sure your Calling and Election, grow up more and more to the full assurance of faith, as in things indifferent, so about the love of God; let every one be fully persuaded in his own mind: 
Rom. 14 6.  what is wanting to a weak faith, get it supplied by a conscionable use of the means of grace, such as the Word, Sacraments, Prayer, Covenant, Promises, all the grounds of confidence which God hath given to work us to strong consolation, Heb. 6.18. Especially take heed of a scandalous sin, which gasheth conscience deeply; and of casting thyself out of God's sight by relinquishing duty, as here Jonah did: such may thank themselves for their desertions, sad eclipses and jealousies that arise in them; how should it be otherwise?  
My soul fainted within me. Note.  
A good soul sometimes hath his fainting fits in respect of faith and comfort; so had Baruch, Jer. 45.3. I fainted in my sighing; so the Church, Lam. 5.17. for this our heart is faint. And not only for corporal wants and dangers, as those that fainted for thirst, or for the sword; but for spiritual considerations, Psal. 84.2. my soul longeth, 
Amos 8 1●. Ezek. 21.7, 15.  yea even fainteth for the living God, and 119.81. my soul fainteth for thy salvation.  
The reason is. 1. The greatness or tediousness of an Reason. 1 affliction is apt to tyre out the spirits of God's children, who can bear no more, or no longer; and if God come not timely to help, he would fail utterly, Esa. 57.16 Jonah was almost spent by lying so long in the Whale's belly. 2. Where the guilt of sin and the wrath of God meet together in a soul, usually it makes foul weather, that it comes so far as to fainting. 
Pro. 18.14.  A wounded spirit who can bear? And this is Jonahs' case at this time; we may hear afterward, that he fainted for the heat of the Sun: 
J●n. 4 8.  but that was nothing to this, where sin intervenes and makes the sorrow far more intolerable  
Use 1 Teaching us wisely and mercifully to consider them that are of a poor spirit, and ready to faint in the sight of their sins, or fear of God's displeasure; some are of a tender spirit, and should be handled tenderly. Rough speaking or doing would even quite over-set them and bring them to a despairing faintness. In such cases we should note and be tender, and pour in oil to heal their wounds; so did Christ, Esa. 50.4. he spoke a word in season to him that was weary; and it hath been said, nothing doth so discover a man to be spiritual, or according to the mind of Christ, as the gentle handling of another man's wounds.  
Use 2 But let these careful souls help themselves by ways and means which the Lord hath appointed. 
Help against fainting fits.  As against bodily faintings we get hot waters and other helps, so should we against these faintings of spirit: As thus;  
1. Get thy faith strengthened as much as may be. Faith is a special reviver of the soul in evil times, Ps. 27.13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living; as how? because it draws virtue from Christ and from his intercession, who is a quickening Head: and from the promises and covenant which also have an enlivening power; and it gives the poor soul a view of heaven to fetch life again, 2 Cor. 4.16, 17, 18. for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day; for our light affliction which is but for a moment, worketh for us a more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen; those temporal, these eternal.  
2. Wait upon God in the diligent use of his Ordinances: 
Cant. 2.  these are the flagons which stay a soul that is sick of love to Jesus Christ; and see Esa. 40.29, 30, 31. he giveth power to the faint, and to them that have no might he increaseth strength; Even the youths shall faint and be weary, and the young men shall utterly fa●l: But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles; they shall run and not be weary, and they shall walk and not faint. Christians, ye converse daily in Ordinances; add diligence and good conscience, and your faintings will wear off by little and little. No such Cordials as the Word and Sacraments well improved.  
3. Pray and it shall be done. God is he that sendeth this faintness into the soul, and it is he that must take it away, Levit. 26.36. I will send a faintness into their hearts; and he that wounds must heal again. He that cast Jonah into the Whale's belly, and into the fainting fits, did set all at rights again.  
I will look up again toward thy holy Temple; I remembered the Lord, and my prayer came in unto thee, unto thine holy Temple.  
Here Jonah amplifies his prayer by the hope he nourished amidst his great danger: he was not without some hope, even when he fainted most, and thought himself cast out of God's sight: And all these three days and nights he was well employed. A good soul at lowest hath some working toward God for comfort and deliverance, and aught to be well employed during the time of his affliction.  
Yet I will look again toward thy holy Temple; that is, Heaven.  
A good soul from the belly of hell can look toward heaven, as here Jonah. No distance of place, 
Note. Out of hell se●● heaven.  nor lowness of condition can hinder this prospect. Steven amidst the stones looked up and saw the heaven open, and Jesus standing on the right hand of God. Moses in Pharaohs wrath and threats saw him that is invisible, and endured all. Micaiah saw God on a throne, and was hardened against his meeting of wicked Ahab.  
Reas. 1 All from the nature of faith, which is the evidence of things not seen. 
Heb. 11.1.  By faith Abraham saw the day of Christ, and rejoiced. By faith he and the old Believers embraced the promises. By faith Paul and his fellow Apostles looked not at things seen which are temporal, but at things not seen which are eternal: and, They walked by faith, not by sight; that is, spiritual encouragements, not carnal.  
Use. A good memento for a Saint in low condition, whether by sickness or otherwise. Upward, upward; below all is black and uncomfortable, but upward all is clear and joyous: Make use of thy faith to carry thee far above all these tumults, fogs and confusions; why a sword by the side, and not defend against a thief? why faith in the heart, and not strengthened by it in threatening evil? why as heartless and comfortless, as he that hath no faith to support himself? Remember how David rated away his unbelief, 
Psal. 42.  Why art thou cast down O my soul? and remember how our Saviour chode Peter for fearing, 
Mat 14 31.  Why didst thou doubt, O thou of little faith?  

Ob. Sol.  Oh but I have something sticks by me that is of an higher importance; my sins, which are many and great. Answ. So had Jonah; at this time he had greatly sinned against God in refusing the service imposed, and said he was cast out of his sight: but mark the adversative, Yet I will look toward thy holy Temple; he would not seal his disobedience with unbelief and impenitency, one sin to another. They say Judas did worse by despairing then in betraying his Master. And mark the word again; he had conversed with God formerly, and found comfort while he held on in a course of duty; but now upon this balk made, the sweet communion was interrupted: therefore he saith, again; so thou, though thy sins be many and great, yet return; yea though they be relapses, yet again come to thy God by repentance; there is a promise for healing our backslidings. 
Hos. 14 4.  Though man will not pardon faults by recidivation, yet God will, Jer. 3 1. thou hast played the harlot with many lovers, yet return again to me, saith the Lord. And if comfort come not presently, yet look again as Jonah here: at thy first looking thou mayest miss of mercy, but look again, it will come at last; at the last looking rain came according to the prayer of Elias.  
When my soul fainted within me, I remembered the Lord.  
A Believer finds a good remedy against his fainting fits, 
Note. Remedy against fainting fits.  to remember the Lord. Where note, First, there is an head-remembrance which stands chief in speculation, as that there is a God, that he is able to help us in misery, that he sees and knows our estate and can put forth mercy and power for our relief; If thou wilt, thou canst make me whole. Secondly, there is an heart-remembrance; when we look upon God as our God and trust in him, and cast ourselves upon his care and love, to do for us according to our need; whether for soul, body or estate. 
2 Tim. 1.12.  I know wh●m I have believed, the desire of our heart is to the remembrance of thy name.  
Oh but David remembered God, and was troubled, 
Ob. Sol.  Psal. 77.3. Answ. David was now under a temptation, as appears by ver. 10. I said it is my infirmity. But I say more, there is something in God which may trouble even a good soul; namely his justice, his displeasure at sin, his revence for sin, sometimes upon his own children; and these arm his other Attributes against the soul of a sinner, viz. his holiness, his power, his wisdom, his sovereignty, his providence and government; all terrible, where the guilt of sin lies upon the soul; which possibly might be David's case at this time, mine, or thine.  
But let weak believers take this instruction: Use, when ye find these fainting fits coming, or already come upon you, remember the Lord, and stay your hearts on him; remember him in that form, & in those relations, as he stands to a Believer. Remember him as the Lord in covenant, as the Lord thy righteousness, as the Lord merciful and gracious, as the Lord pardoning iniquity, transgression and sin, as the Lord that bears a most watchful eye of care and providence over thy person and estate; that remembers his covenant, and thy frailty; and knows when a deliverance will be most seasonable: Though a Mother forget her Child, yet will not I forget thee, saith the Lord; yea though we forget duty as Jonah did at this time, yet will he remember to be gracious. And though we know not what to do for our own deliverance in any kind, yet he knows well enough and will do it for us: he knows to deliver the righteous out of trouble.  
My prayer came in unto thee, into thine holy Temple.  
Note. Good prayers use to come up before God, and get a merciful consideration; as Jonahs', salomon's, hezekiah's, Cornelius, others. The reason is, Christ takes the prayers and presents them to his and our Father, Rev. 8.3, 4. It is one chief part of his Priestly Office, intercession as well as satisfaction, and he will be sure to do it to the uttermost; he appears for us, and makes requests in our behalf.  
Use 1 An encouragement to be much and often in prayer. Is it not a speedy way? Every good husband will insist in the way wherein he may thrive apace: and so should a Christian in the way of praying. Audience in prayer is one of the privileges which belong to a Believer; and one of God's Attributes is, that he is a God hearing prayer.  
Use 2 And it teacheth a Believer when he hath made his prayer to the God of his life and mercy, to rest assured he shall prevail one way or other; as here, My prayer came into thy Temple; and elsewhere, We know we have the Petitions we ask of him, and he will speak peace to his people. For why? it is his promise, Ask and ye shall receive, seek and ye shall find, etc.   
Ver. 6.8, 10. 
Thou hast brought up my life from corruption, O Lord my God. They that observe lying vanities, forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving, etc.  
Here the Prophet amplifies his prayer by the effect it had, namely his deliverance out of that great danger; 
Parts.  Thou hast brought up my life from corruption, O Lord my God. And this is farther illustrated. 1. By the contrary in Idolaters, who miss of mercy because they seek not to the true God, v 8. 2. By the thankfulness he means to show for the deliverance, v. 9 3 By the particularising of the deliverance, and how it was effected, v. 10.  
Thou hast brought up my life from corruption, O Lord my God.  
There be many in this company that may truly say, Note. God hath brought up my life from corruption: at such a time I was very likely to die, I had one foot in the grave, I had made my Will and bid farewell to all the world; yet it pleased God to add more time to, my days; I am yet in the land of the living among old friends and neighbours; and the time that remains in the flesh, I ought, and partly have promised to spend in the service of God, better than formerly. But  
Whether do I speak those words in way of hearty and Use. 1 real thankfulness, or only in form? 
Examine whether delivered in mercy.  have I serious purposes indeed to improve this life of mine for the service and glory of God? or, do I now think of those vows and purposes, to perform them effectually? If I do, do I put forth my best and truest endeavours to bring them into act? when Jonah had escaped his great danger, he went and did the message though to as great a danger. When Hezekiah had been sick and recovered, he set to praise the Lord all the days of his life. Now these examples are written for our instruction to do the like; as bad examples are to be avoided, so good examples are to be followed.  

Whether by general mercy, or special.  And if we do not, the deliverance out of danger will prove only a common mercy that comes of the general providence of God, whereby he saves man and beast, and his Sun shines and rain falls on good and bad. True, Jehovah raised thee out of thy great fit of sickness, or some other mischief; but thou canst not yet say, the Lord my God: and yet that is the only right receiving of mercies, when one is able to say, Thou hast brought up my life from corruption, O Lord my God. There is a vast difference between these two, Saved by the true God, and saved by the Lord my God. Consider the word especially in 1 Tim 4.10. he is the Saviour of all men, especially of them that believe.  
And let all fall closely upon this point, to make it sure Use. 2 to our own souls, The Lord my God; My Lord, and my God, said Thomas; my Redeemer, said Job; he loved me and gave himself for me. I pray what think ye? is it not great difference to say, A good sum of Gold and Silver; and, This is my Gold and Silver? even so is it here. A man may be poor enough, though he see heaps and treasures of money; so in spiritual treasure. Know the only happiness stands in the appropriation, my God; Blessed are the people that have the Lord for their God, Psal. 144.15.  
In these Ordinances therefore the main design of Christians should be to make Christ sure to their souls, and so be able to say, my God, my Saviour, my Redeemer. Him we preach as the chief matter of our painstaking, and in his Name we make offers of the favour of God to be thy God, and thine, 
2 Cor. 6.1.  and thine; Now receive not the grace of God in vai●; be sure to do this business, which is the main business to be done; 
Heb. 12.29.  and if it be not done, this thy God will one day prove a consuming fire, who though he hath brought up thy life from corporal corruption, yet not from eternal.  
But come we now to the illustration from the contrary: Idolaters miss of mercy, because they seek not the true God; They that observe lying vanities, forsake their own mercy Jehovah brought up Jonahs' life from corruption, Jehovah heard his prayer and delivered him, of Jehovah is salvation; the true God did all, but the idol-gods can do none of these things, they are vanities and teachers of lies, 
Hab. 2 18.  and will deceive all those that trust in them and call upon them.  
But I comprehend under the name of lying vanities. 
Lying vanities, what.   
1. The idols of the Gentiles which the Mariners prayed unto, every one to his god. Had not Jonahs' God delivered them, they had been all drowed in the sea; none could save as the God of Jonah and of the Hebrews, who is also the God of us Christians.  
2. Those carnal reasonings wherewith Jonah was swayed to leave Nineve and flee to Tarsus, whereof he tells us in chap. 4 2. and now he recants all, professing to adhere to the true God only. Such carnal reasonings we all have, and are to exalt high thoughts against the obedience of Christ. 
2 Cor. 10.5.  Religion with many is measured by mere policy, credit, multitude, thriving in the world, and the like; lying vanities all of them as to the soul, and in God's matters.  
Yet farther, all superstitions are lying vanities; that is, humane inventions put for God's worship, Psal 40.4. They turn aside to lies: And all Astrological predictions in Moon-prophets, who tell of lucky and unlucky days, Jer. 10.2. And all forms of Religion in hypocrites, they compass God about with lies, Hos. 11.12. And all good things of this life in worldlings, who pursue them immoderately and inordinately; Vanity of vanities, all is vanity. 
Eccl. 1.2.  And all lusts in profane persons called deceitful lusts, Eph. 4.22. and we read of deceivablness of unrighteousness in them that perish, 2 Thes. 2.10.  
Now accordingly as these vanities are observed more or less, 
what the observing of them.  so mercy is forsaken. Profane and impenitent persons observe these lying vanities totally and finally, and so they altogether lose the mercy of God, having their portion in this life; 
Psal. 17.14.  but godly Christians who observe them but a little, and only for a while, do miss of some mercy they might enjoy; as we see in this terrible balk which Jonah made.  

Why their own mercy.  But why is it called their own mercy? Answ. Because it belonged to them, it was tendered to them, they might have had it, they should have taken it, and not let it go for the best advantage in the world. So the Jews are called the children of the Kingdom; 
Mat. 8.12.  that is, those that belonged primarily to the Church and favour of God. But see the like opposition in Luke 16.10, 11, 12.  
The words are a doctrine, They that observe lying vanities, Doctr. Reas. forsake their own mercy. The reason is, mercy is basely undervalved, and vanities preferred before it. Though it be a precious mercy, a soul saving Mercy, undeserved, free, rich, the fountain of all good in earth and heaven; though it be renewed in a costly way of Christ's blood, which is more than the creation of man and the world; though it be published and offered in the ministry, Take it, it is your own, be reconciled to God and all shall do well; though God be very patiented after many of your refusals, yet still vanities shall be observed, and pursued as the chief good: A just forfeit, the Lord will not endure the disparagement of his mercy; 
Luke ●4. 21.  the King was angry when the Guests would not come to his Supper, saying, Not one of them that were bidden shall taste of my Supper.  
Use 1 
Terror to s●nd Professors.  Which may serve for great terror to many: Oh that they might be convinced of their great folly, and humbled, and work wisely hereafter for the welfare of their poor soul!  
1. Here is extreme folly showed, thus, Mercy is magnified in general, but forsaken when it comes to particulars in the practice; and when the main stroke is to be struck, it is left as no good bargain; as if the salvation of a soul were not indeed a thing to be stood upon; never is it weighed well till the day of judgement, when it will be too late. Christ and his salvation are liked well, and presumed on, but lost for trifles: and lost with a kind of wilfulness; it is not said here that they lose mercy, but forsake it.  
2. These vanities will one day be seen to be altogether unprofitable, that they cannot profit nor deliver, because they are vain, 1 Sam. 12 21. Vain to have had pleasure in this life, or scraped wealth together, or climbed up to honours, or to have so drudged about the world, as if Religion were no calling for a Christian. Then they will say, What hath pride profited us, or any of the other? when the soul is lost, and the shame and misery comes, 
Rom. 6.21. Rev. 6, 16.  they will call the mountains to fall upon them, and the hills to cover them: Oh hid us from the presence of the Lamb.  
3. What a confounding lie will it appear, when these vanities appear in their own colours? when the man finds himself disappointed of his hopes, and mercy lost too: no full contentment by his lusts and pleasures, when most fully enjoyed; no solidity in all his cavils and carnal reasonings; mercy pleaded to the losing of mercy, as here by Jonah. At that day mercy will be found to be the portion of good souls only, who love and fear God; and at that day it will appear to have been limited wi●h certain conditions, which at present are overlooked, and altogether neglected. These conditions for receiving mercy were delivered warily by good Preachers, though others could daub and skin them over. And they were told what a mortal variance there is between mercy and these lying vanities, but would not lay it to heart.  
Oh that now men and women were ashamed, as one day they must be! now it would be to some purpose; they might be converted and saved, as the Prophecy went of Converts in the latter days, Ezek. 16.63. they shall be ashamed of their do; but in that great day it will be too late, it should have been done beforehand.  
Use 2 Christians, be exhorted to be tender and chary of the mercy of God toward you, 
Work wisely to find mercy one day.  and do not exchange it for vanities. Ye see it may be forgone and forsaken, and the way how it comes about; beware of lying vanities; no wise man will let go his Land for points and counters: and consider withal,  
1. This mercy is such a thing, as the worst among us Mot. 1 do seem to crave and magnify; Oh they hope God will be merciful to them; and if he should not be merciful at last, they were in a sad case: Oh, mercy is all in all; what should a sinner do without mercy? it is our life, it is our salvation, it is our all. The more shame, if poor creatures let it go so slightly, as 'tis to be feared many do.  
Mot. 2 2. Consider the qualities of this mercy: It is infinite, it is tender, it is free, it is rich and abundant, and every way worth the keeping. The mercy of the most loving man or woman is cruelty in comparison. God's mercy is the only saving way to raise up sinners: 
Luke 1.77, 78  He gives knowledge of salvation to his people by the remission of their sins, through his tender mercy, or the bowels of his mercy. Now who of us would lose a dear friend for a few pins or points? Beware of this extreme foolery.  
Mot. 3 3. Mercy cost the Lord dear, before he could make it your mercy, or you could call it your own mercy. Though it be free in respect of his love so ordering a way of reconciliation, yet it is not free in respect of Christ and his sufferings. It cost him great drops of blood, scourges, fears, sorrows, manifold indignities; he found it no easy matter to procure mercy for sinners. And should it now be prodigally squandered away, and all for trifles? what, ma●e a great purchase by expending a great sum of money, and idly forfeit it again?  
Mot. 4 4 What a terror one day will it be, to have it as your own mercy and let it go? to have it merited, offered, sealed, applied, rejoiced in, yet lost when all is done? 
Heb. 6.5.  to taste of the powers of the world to come, and yet fall away, and lose all for a little ease, or wealth, or other vanity? what Boy hath a bird in his hand, and lets him fly away in hope to catch him again? Oh who can pity or help that soul which thrusts away his own mercy?  
5. Worldly comforts are not our own in comparison, Mot. 5 nor worthy to be owned; they are but clouts, and accidentals to speak off, they are easily and quickly put off, forfeited, lost, consumed, remembered with bitterness when they are gone. Riches take them wings, and fly toward heaven; 
Prov. 23.5.  Pleasures many time end in pain, Honours go out with a snuff. And at best, these things give not contentment as they promised. There is a lie in my right hand, saith the Idolater, Esa. 44.20. in my eye, saith the wanton; in my heart saith, the covetous; in my course of life, saith the profane, or the hypocrite.  
6. If good things be such lying vanities, what shall we Mot. 6 say of lusts, of will-worships, star-gazings, and the like? how will these lie, and deceive, and do a mischief? what will be the end of gross and staring sins in many? shall they find mercy at the hands of God? it is impossible. God reserves mercy for them that make a better use of it: for vessels of mercy, in this life vessels of his praise, and by grace fitted for glory.  
Lastly, for carnal reasonings, let all godly men take Mot. 7 heed by Jonahs' example, who was almost drowned in God's mercy, when it was perverted to declining of duty. Ye see how he fared; beware of halting a little, or for a while.   
Ver. 9.10. 
I will sacrifice unto thee with the voice of thanksgiving, I will pay that that I have vowed; salvation is of the Lord. And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land.  
Of sacrificing to the Lord we spoke on chap. 1.16. as also of making vows. And on v. 17. we spoke of the powerful and present providence of God, how it reacheth to all the creatures, even the fishes of the sea. Therefore the less is to be spoken now.  

Note. Difference of godly and ungodly.  But for farther edification note thus: There is much difference between the purposes of the godly and the wicked in regard of afflictions. 1. The wicked purpose well while under the rod, and in great danger; the godly when they have now escaped; viz. Jonah was now got out of shipwreck, and saith he will sacrifice and pay vows: but of the Mariners we hear no more. A man hereby may guests something of the frame of his heart 2. The wicked make vows, but the godly say they will pay their vows. In case of revenge perhaps, or of some wickedness, a wicked man will do it because he hath vowed it, as he saith; but in case of religiousness he will take more leisure; and think of it ten times or an hundred times, before he will do it once. There is another trial of your hearts.  
I will sacrifice with the voice of thanksgiving.  
So David sometimes, I will offer unto th●e bullocks and lamb●, and tell of all thy wondrous works: Come children, I will tell you what he hath done for my soul; I will not hid his righteousness, and his do from the great Congregation; I will praise the Lord among the faithful, and in the assembly.  

Note. ●se expressions of thankfulness.  A godly man ought to be thankful for mercies, and to use expressions of his thankfulness. Indeed the marrow of thankfulness lies in the heart and they are hypocrites who are all in good words: but where the heart is right, and inditing a good matter, the tongue may well be allowed to be the pen of a ready writer; yea, must interpret the mind in way of thankfulness.  
Of this see something in Psal. 37.30, 31. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement. The law of his God is in his heart; none of his steps shall slide. Eph. 4 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it, may minister grace to the hearers. Col. 4.6. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.  
Which serves to reprove the barrenness of good speech that appears in some of the godly, Use. Reproof. thankful for ●he mercies of God, prise them, meditate on them, magnify the love from which they come, and mean to follow on in a way of real thankfulness according to their calling; but fail in this, that they utter not the voice of thanksgiving when and where it concerns them sometime to testify their gratitude, or speak to the edification of others. 
Mat. 12.35.  A fault, and should be mended: A good man out of the treasure of his heart should bring forth good things; not only actions, but speeches. How else shall the lips of the righteous feed many? or how shall Idolaters be confronted, profane persons browbeaten, or religious friends edified, excited unto the like thankfulness, provoked to be active as well as ourselves? but a mere dulness must lie upon our spirits, to be very little serviceable in our generation, or in the place of our abode.  
I confess there is too much tattle among some that profess the best things; either for censoriousness, or running over Town and Country in discourse, such as it is, and it were well if some talked less, except it were to the purpose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for edifying in godliness. Take heed, Christians of both sexes, and remember this voice of thanksgiving: either hold your peace, or speak things better than silence; that is, things useful in one kind or other.  
I will pay that that I have vowed.  

Note. Fulfil gracious promises.  A godly man is careful to do for God as he hath promised; as he hath engaged by his word, so he remembers to answer his engagement. Now and then he runs in debt with God by promising, and is so honest as to pay his debts; as Jonah here, so David in Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous judgement.  
Reas. 1 The reason is, 1. God commands to be as honest in performing, as we seemed religious in promising▪ Vow, Reas. 2 and pay to the Lord your God, Psal. 76.11. 2. God expects the performance of lawful vows and promises; as from Reas. 3 Jacob, G●● 5.1. 3. A good soul feels itself bound with a bond to do as he hath said; I have spoken, and cannot go back, Reas. 4 saith Jepihah; see Num. 30.3. 4. As it feels a bond tying, so it finds a grace enabling, and putting on to the performance. Believers are a willing people, each of them saith; Thy law is within my heart; 
Psal. 110.3, 40, 8.  I will sing and give praise, and offer sacrifice.  
Use 1 What Christians then are they who are free in their vowing, but slack in their performing? for instance, the sick promises of sick men, who in danger of death talk of great matters if they may recover, but upon recovery do little or nothing as they said: the Minister and other neighbours can see no amendment, and their own consciences tell them they have but dodged with God; and God who is greater than their consciences, knows they did but flatter with their double hearts and tongues: all was self, and the getting out of his hands. So they live to increase their sin, and his wrath for sin; if they had died of that sickness, they had had less guilt upon their foul souls, and less punishment to be endured in hell.  
Use 2 Take heed▪ and receive the word of exhortation: If there be any truth in thy heart, show it by paying what thou hast vowed. Upon recovery, or escape, or receiving of a child, or whatever drew forth thy vow, remember and be sure to do it. Jonahs' example is here recorded for thy imitation; Go, and do thou likewise. 
Luke 10 37.  Thou sayest thou art honest; now every honest man will pay his debts so far as he is able; and so wilt thou if honest indeed.  
And it is well known, that the thing vowed is fit to be done: As for example,  
1. Thy whole self, dedicated and devoted to God in Baptism; and the vow is afterward renewed in affliction, or at the Lords Supper, or at a Fast, Neh. 9 ult. and it is a mercy that thou art engaged to God as one of his family, of which he takes care, and on which he hath settled many high privileges; and thou expectest all those benefits. But remember, covenants use to be reciprocal, and bind both parties; so here, If God must be bound, thou must not be lose.  
2. All the obedience which possibly thou canst yield unto God; to be loved with all thy heart, and all thy soul, and all thy mind, and all thy strength. We place not lawful vows in Counsels, but Precepts; all to be done conscionably, and in an entire manner, not lust with the heart, etc. And it will be both thy sincerity and safety, to aim at an universal obedience, Psal. 119.6. Then shall I not be ashamed when I have respect to all thy Commandments.  
What remains but that every one remember his vow, and pay it to the Lord his God? And if any mean indeed to do it, let us have no more delays as formerly. When thou hast vowed a vow to God, defer not to pay it, Eccl. 5 4. Dely breeds danger. One place shall conclude this point, Deut. 23.21, 22, 23. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee, and i● would be sin in thee. That which is gone out of thy lips thou shalt keep and perform, even a freewill offering according as thou hast vowed unto the Lord thy God, which thou hast promised w●th thy mouth.  
Salvation is of the Lord. Or, Salvation belongeth unto the Lord, 
Note. God the Author of our salvation.  Psal. 3.8. Or, He is the God of our salvation, Psal. 68.19. God is the Author of salvation to his people.  
1. Temporal salvation, as here Jonah; the good man confesseth with the voice of thanksgiving, that this his escape out of the sea and Whale is merely of the goodness of God; none could do it but God alone, nor for us when we are sick or otherwise grievously afflicted. God is, and beside him there is no Saviour, Esa. 40.11. namely out of bondage in Egypt, out of the captivity of Babylon, and other dangers.  
2. Spiritual and eternal salvation, as to all the Elect; who were never in a Whale's belly, but in a worse case by far, Heb. 5.9. Christ became the Author of salvation to them that obey him. 
Mat. 1.21.  He is Jesus, and saves his people from their sins; from the damnation of their sins, from the curse of the Law, the wrath of God, and the brimstone of hell.  
Use. Which instructeth unto thankfulness, as here we see in Jonah, now delivered from death, who blesseth God for his deliverance. 
Psal. 68.19.  Say thou also, Blessed be the Lord who loadeth us daily with benefits, even the God of our salvation. 1. They are sweet and precious benefits; health out of sickness, freedom from prison and other comfortable changes. 2. There is plenty of them, a load of benefits with great variety, and to our great contentment. 3. Their continuance, daily benefits, and more every day, and night, and hour, and moment of our lives. 4. The extent of them, or how far they reach us; that is, all the people of God, and all the creatures in general. God is a great Benefactor and Housekeeper, and ought accordingly to be magnified. Remember, and do. These are ravishing and filling meditations to them that shall duly consider the course of providence.  
But especially to them that are heirs of eternal salvation. Think what it is to have Christ for a Saviour, and what it is to have escaped those hellish enemies, and damned mischiefs which befall Reprobates: 
Luke 1.46.  Say with Mary, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour; Say as Paul, 
Eph. 1.3.  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed me with all spiritual blessings in heavenly places in him; and as Peter, Blessed be God who according to his abundant mercy hath begotten me again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, etc. 
1 Pet. 1.3.  These are good forms of thanksgiving: but the matters are infinitely precious, and highly to be prized.  
2. It serves to comfort good and thankful souls; as the Use 2 blessed Virgin rejoiced in God her Saviour. 
Comfort.  There is comfort in an outward deliverance, such as 88 or 1605. but much more in a spiritual, from sin and Satan, and all those woeful torments; so the joy should be heartier, and purer, and enlarged abundantly toward the Author, Psal. 32.11. Rejoice in the Lord ye righteous, be glad and shout for joy, 
Phil. 4.4.  all ye that are upright in heart. Not simply the gift, but the Giver, to be highly magnified; Rejoice in the Lord always, and again I say rejoice. These are good discriminations from carnal joy, so to look to the benefit, and by it to the Founder; as David, when he had sung the works of God, concluded, My meditation of him shall be sweet. 
Psal. 104.34.   
3. It serves to help our faith in dangers, and against Use. 3 temptations: Trust in this God of salvation, 
Confidence.  both for soul and body; we may well cast all our care on him, to secure both. And we need not doubt in the least, though hell raise many storms, and the world as many, and our own unbelieving hearts cast doubts now and then, yet fear nothing: he hath both devised and wrought salvation for us, and keeps it safely for us, 1 Pet. 1.5.  
Lastly, a soul that hath any sad thoughts and cares about Use 4 his salvation, sees hereby whether to look and turn, and where to speed of salvation; look to Jehovah who is complete in all his Attributes, Promises, Relations, Ordinance, Dispensation; especially in Christ the Mediator between God and man, and a most loving Saviour to distressed souls.  
The Lord spoke unto the fish, and it vomited out Jonah upon dry land.  
The voice of the Lord is powerful and mighty in operation; see Psal. 29.3.  

Note. God's voice very powerful. 1.  1. This is utteted of the written word of God, Heb. 4.12. In the hand of the Spirit it is able to convince of a bad estate, to convert, to confirm, to comfort, to recover out of great falls, and in fine to save a soul; yea, by hundreds and thousands, Act. 2.  
2. It is true also of the creation and providence of God; he makes and upholds all things by the word of his power; 
Heb. 1.3.  by the word of the Lord the heavens were created, and all the hosts of them: he sends forth his word, and they are made, and at his word they return to their dust.  
Specially his providence to his Church and Chosen: Thou art our King O God, 
Psal. 44.4.  command deliverance for Jacob. He spoke to Esau and Laban, and they refrained from Jacob; he spoke to the spirit of Cyrus, and he sent back the captivity of Judah; he spoke to the fevers in way of rebuke, and they left the sick persons; Speak the word only, and my servant shall be healed. Here he spoke to the fish, and Jonah came to dry land.  
Use 1 
Psal. 29.9.  Worthily therefore in his Temple doth every one speak of his glory, as a most fit Object of our admiration and adoration. None among the gods is to be compared to the Lord, none of them is like unto our God: holy and reverend is his Name; Oh for hearts lifted up in his praises, and ravished with his glories!  
Use 2 And Oh for hearts to trust in him amidst all our dangers and difficulties! It is as easy for him to deliver if he please, as for us to let fall a word; to restrain an enemy, to heal a disease, to supply our wants, to Comfort our hearts: Only believe, All things are possible to him that believeth.  
So in those main truths of the Gospel.  
1. That Christ risen again from the dead the third day, as here did Jonah; the same God that spoke to the fish, and Jonah got to dry land, did speak to death and the grave, and Christ got into the land of the living. Remember thy Type, and how it was answered; As Christ risen again by his own power, so also by the power of his Father.  
2. That we also shall rise again at the last day; 
Ezek. 37.1.  we believe the resurrection of the dead. Why? God will speak to dry bones, and they shall come bone to bone, and ●ive, and stand up, and be a great army. If we believe the Scriptures and the power of God, we will never stick to believe this Article.  
3. That collapsed Churches shall be raised again, as there, Judah in captivity. Apply it to the Churches of Bohemiah, and other now fallen.  
4. That distressed consciences shall be relieved in due time: God will speak peace to his people, and will revive the spirit of the contrite ones.  
5. That broken Trades and Estates shall be restored when God pleaseth; he will restore the years of the Locust and Caterpillar: Only if we believe and obey, Esa. 1.19, 20. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it.    

CHAP. III.  
Ver. 1.2. 
And the word of the Lord came unto Jonah the second time, saying, Arise, and go to Nineve that great City, and Preach unto it the Preaching that Ibid thee.  
OF this Chapter there be four parts. 1. A new order for Jonah to go and preach at Nineve, ver. 1.2. 2. Jonahs' obeying of that order, ver. 3.4 3. The Ninevites repenting at his preaching, ver. 5.6, 7, 8, 9 4. The mercy and forbearance of God upon their repenting, ver. 10.  

Note. Penitents restored to their old standing.  For the first of these: Jonah is here restored to his office of a Prophet, from which he might seem to have fallen, and that most justly; so our Saviour restored ●eter to his office of an Apostle, after the great sin of denying his Master. Notable examples of God's goodness in healing and restoring the Penitent as was said, I will heal their backsliding, I will love them freely, Hos. 14.4.  
Use 1 And they yield much comfort to afflicted consciences, which are troubled at their failings and backslidings. Fear not, nor be dismayed; he that restored Jonah and Peter, will restore thee also, and set all at rights between him and thy soul.  
Use 2 And learn you that are spiritual, to restore a Brother that is fallen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the spirit of meekness, Gal. 6.1. The word is, set him in joint again. Care is taken for the body in that case, and should much more be taken for the soul.  

Note. Without exprobration of failings.  But mark the manner of restoring Jonah to his office; the Lord never up raids him with his base and 〈◊〉 flying to Tarsus; and how justly he had been served with the storm and the Whale, but meekly and quietly he sends him upon the old errand to Nineve, nor did Christ upbraid Peter with his threefold denial, but gives a threefold admonition, Feed my sheep, Feed my lambs, Feed my sheep, Joh. 21.15. And of other holy simple souls it is said, that when they ask wisdom of God, he will not upbraid, but give liberally, Jam. 1.5.  
Mark this, and imitate. If a child, or servant, or friend Use 1 repent of his fault, never hit him in the teeth with it any more, but close up the wound that was made, and do thy best to put him into the right way again, for doing his duty, as here Jonah.  
There is a base petulancy in man's nature, to insult over Delinquents, and never have done with shaming them, and ripping up the old faults. So doth not God▪ and ye should be followers of him as dear Children. I am sure ye would not have him to remember against you your old offences, 
Eph. ●. 1. Ps. 25.  that your consciences should be set upon the rack for sins of youth, or later sins: No, but according to the Covenant, I will remember their iniquity no more; 
Jer. 31.34.  I will blot out their sins: I will chase away their transgressions as a cloud, and scatter them as a mist. It will be a sad case, when God comes to set a man's sins in order before him: Oh the roaring, and breaking of bones and horrible torture that such do endure!  
Take heed; be merciful as your heavenly Father is merciful; and withal, remember to magnify the love of such a Father, who freely, fully and finally forgives the sins of his people. We men use to admire and magnify those that are of a generous and ingenuous disposition in passing by offences. It is the glory of a man, saith Solomon: and it should yield glory unto God, that he doth so graciously forgive the sins of his people. 
Note. Ordinances continued to a people.   
Arise and go to Nineve.  
This is spoken the second time to Jonah: the Lord sometimes continues his mercies and ordinances to a people; that they shall have good preachers sent to them▪ and the preachers shall go on with their work for the good of that people; sermons, sacraments, sabbaths, precious liberties shall be afforded them from time to time. We see it here. 1. Jonah retains his place, and is set upon the same office as before: though he had made a fowl fault, and had suffered terribly for his disobedience, yet he hath his commission again renewed to preach to the Ninevites, as Chap. 1.2, Arise, and go to Nineve that great City: the same words as here at the text. 2. Though the the mercy of good preaching was withheld from Nineve for a while, yet it is again designed for them, Arise, go and preach to them: so still, Good preaching sometimes is delayed and kept back from a people, sometimes interrupted in the free passage of the Gospel, yet vouchsafed and continued where God hath a people to gather to himself; as was said to Paul for his encouragement to preach at Corinth, Speak and hold not thy peace, for I have much people in this city Act. 18 10.  
Use. 
Glorify God who continues them.  Now let God be glorified, whose kindness and love toward man so evidently appeareth; that Magistrates are continued notwithstanding all their failings, and Ministers notwithstanding all their failing●, and the use of Ordinances notwithstanding all their failings in point of thankfulness and obedience: Sabbaths afforded, though little good use made of them: Abundance of good preaching, though among a glutted and surfeited people: Monthly sacraments, though many never come at them, others come very seldom, others very unprepared, and show it too evidently by a foolish and fruitless conversation: and good Ministers dwell among them, but there be no cases of conscience to propose, nor comfortable fellowship between them and their people.  
There be two things that might break off the course of these Ordinances.  
1. The great sins of people, whereby they forfeit them into the hands of God, and if they be not gross and scandalous sins, yet there is horrible unfrutfulnesse, and unanswerableness to the wonderful mercy of God. Nineve was not so barren when once they heard good preaching: and in all likelyhoed the men of Nineve shall rise up in judgement with this generation, and condemn it. Certainly unfrutful Christians shall suffer heavily, though the good preaching continue among them. They neglect great salvation: and how should they escape? and at last it will be said as of the fruitless figtree, Cut it down; why should it cumber the ground?  
2. The great opposition of the devil and his instruments. Satan hindered Paul once and again from coming to the Thessalonians: and we see what persecutions the Jews raised in divers places to hinder the preaching of the word. Such malice still there is in Sectaries, and some profane persons.  
Go to Nineve, and preach the preaching.  
Preaching of the word is ordained of God to bring sinners to repentance, and so to salvation, as here; 
Note. Preaching appointed to convert sinners.  at this great city God could have sent an Angel to do this message, but useth the ministry of man; as also Peter to Cornelius. Or God could have sent another Prophet to Nineve, but Jonah must be the man, now well subdued by his late affliction, and a man famous in Israel, both for good preaching, and for prophesying good to the ten Tribes, which came to pass. So still, God will have souls converted by men subject to like passions. It is his pleasure to have it so, 1 Cor. 1.21. It pleased God by the foolishness of preaching to save them that believe. It is enjoined earnestly to be done by men appointed for the work, 2 Tim. 4.1, 2. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his Kingdom: Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. It is urged with a woe and a reward, 1 Cor. 9.16, 17. Woe is unto me if I preach not the Gospel: but if I do this thing willingly, I have a reward. And it is declared by the benefit to good Hearts, Rom. 1.16. It is the power of God to salvation, to every one that believeth.  
But what is preaching? Ans. It is made up of three things.  

It standeth in three things,  1. Publication of the word: a Preacher among the Greeks' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeco the voice of a Crier; alluding to a Town-cryer, who utters a Proclamation to the people. God's will is, that the Minister should plainly and distinctly read his word to the Congregation: Act. 15.15. After the reading of the Law and the Prophets.  
2. Exposition: to give the meaning of the word, Neh. 8.8. They read the book of the Law, and gave the sense. A thing needful to be done because of some obscurity, 
Act. 8.  as the Eunuch said, How can I understand without an interpreter? and Paul was sent to the Gentiles to open their eyes, and to turn them from darkness to light, Act. 26.18.  
3. Application; for the several uses of instruction, exhortation, reprehension, consolation, confutation, and other occasions of God's people as their case doth require: 1 Cor. 14.3. 2 Tim. 3.16. Mercy to whom mercy belongeth, and judgement to whom judgement. A steward in a great man's house giveth every one his portion: and so doth the Minister in the house of God.  
Use. 1 Now if this be so appointed of God, away with all those cavils and exceptions which are brought against preaching, as in the preachers plea. The world is no changeling, but still accounts it the foolishness of preaching; even the wise part of the world, where grace is wanting; Oh a dry & barren ordinance to be so much attended, Use. 2 and none but simple souls do so regard it!  

Make much of good preaching.  Take heed, Christians, and duly stoop to this Ordinance of God. Remember it is his Ordinance, and therefore aught to be embraced with reverence and affection, and improved to the ends and purposes which he hath appointed; to get sound knowledge, to get faith, to be wrought to repentance and conversion, to be able to pray acceptably, to walk in faith and obedience, and so be accepted of God, and saved, Rom. 10 13, 17. Thence the need of preparation before ye come to preaching: 
Eccles. 5.1 Act. 10.33. 1 Pet. ●. 1, 2.  Keep thy foot when thou goest to the house of God: Be all present before God to hear the things that shall be spoken: Lay aside all naughtiness, and as newborn babes desire the sincere milk of the word to grow thereby. And thence the taxing of those that behave not themselves well at preaching, Ezek. 33.30, 31, 32. And a blessing on those that hear, 
Luke 11.28.  so as to believe and obey; Blessed are they that hear the word of God and keep it. And God esteems it a great mercy, that he sends Preachers among a people; therefore so should they esteem it; or if they want the mercy, pray for it; Amos 2.11. and Mat. 19.38.  
The preaching that I bid thee.  
All of us are bound up within certain laws and conditions in preaching; that we may not preach at adventure, 
Note. Preachers limited in preaching.  or what seems good to ourselves; and, They that are faithful, hold themselves close to what the Lord appoints them to preach. I have received of the Lord that which I have delivered unto you, 1 Cor. 11.23. Faithful Ministers dare not deliver for doctrines the commandments of men, dare not make sad the heart of the righteous, nor make glad the heart of the wicked; dare not keep back any of the counsel of God: dare not corrupt or adulterate the Ordinances; dare not seek their own things, but the things of Jesus Christ: and generally, they preach as those that must give an account, and think with themselves, What good would it do souls to be comforted, unless indeed they repent and believe the Gospel?  
1. A trial of preachers, who are true, and who are false. Use 1 If they speak not according to this word, 
Esa. 8.20.  it is because there is no light in them. Though they pretend visions and revelations, they are not right. Though they come in a mortified garb, and with a great show of sanctity, beware of them Though they urge the authority of Fathers and other Ancients, yet look to yourselves. They are deceivers, take heed of them. The Lord now tries you, whether ye will cleave fast to the Lord your God. Still your course must be to the law and to the testimony.  
Use 2 2. If the Lord bid us preach thus and thus, than your faith stands not in the authority of man, but of God. True, ye have such and such lessons by the hands of men, to direct you what to believe and obey; but first and chief ye have them from God who sets the men on work. Ye have them from God at the second hand. The Prophets were Preachers of old time; but the word of the Lord came to Jonah, and to the rest of them. Afterwards the Apostles preached, but taught the nations ta observe and do what God commanded them. 
Mat. 28.20. 2 Tim. 1.13.  After them the Evangelists and other good Teachers held fast the form of wholesome words, as they had received them from God. And now adays, whoever believe and obey according to this word, do follow God himself speaking by his Ministers; as when an Ambassador follows his instructions, the King his Master is regarded or neglected. Comfort by a sacrament is Sound comfort, because we deliver what God delivered to us, or comfort by promises applied, because God promised, and in Christ all the promises are yea and amen.  
Use 3 3 If it be so, see how ye ought to entertain the preachers and preaching of the word; namely, as messages and messengers sent from God. So to do, was the commendation of the Galatians and Thessalonians: 
Gal. 4.14. 1. Thes 2 13.  and would be your commendation, People make an ill account when they go to hear a Sermon, and look no higher than the Preacher: thence they receive so little good as they do: still remaining secure, impenitent, unbelieving, unreformed. The only way to get good by all your hearing, were, to hear as from the great God of heaven. The preaching is by man, but he delivers what God bids him to deliver. Therefore fear, attend, believe, obey; be afraid to forget or neglect the instructions; if ye do, ye despise not man, but God; and who are we, that ye murmur against us? your murmur are not against us, but against the Lord.   
Ver. 3.4. 
So Jonah arose and went unto Nineve according to the word of the Lord. Now Nineve was an exceeding great City of three days journey. And Jonah began to enter into the City a days journey, and he cried, and said, Yet forty days and Nineve shall be overthrown.  
Here is Jonahs' obedience; the last and truest note of his repentance. Before we had his confession, his faith, his prayer, his thanksgiving and vowing; but now we have the perfection of all, his obedience: Now what he promised freely, he performeth faithfully; now he lays aside all his carnal reasonings, and sets to do according to the word of the Lord. So still, 
Note. Obedience the highest act of repentance.  without obedience all other are but shows of repentance. Ahab and Judas are said to have repent, but no obedience followed; nor others who are hypocrites: Approve thou thy sincerity by bringing forth fruits meet for repentance; not leaves, but fruits; 
Mat. 3 8.  not shows, but substance.  
Jonah arose and went unto Nineve.  
This is that which he said, chap. 2.9. I will pay that that I have vo●ed He had vowed (it seems) in the Whale's belly, that if he might be delivered, he would do the message at Nineve whatever it cost him: and now he doth the message indeed. Though the danger were the same, by displeasing a mighty people; though God were very merciful, and likely to spare Nineve; 
Note. Do as well as vow.  though thereby he should be accounted a false Prophet: Yet up he ariseth, and hies him to Nineve. Thus he pays what he had vowed. Remember, and do thou likewise; it is written for thy instruction and imitation. In Baptism thou renouncedst the Devil, the World, and the Flesh, and waste devoted to the service of the true God, who is Father, Son, and Holy Ghost. Now at years of discretion, do as thou hast said, pay that that thou hast vowed; especially one that hath been dangerously sick, and now recovered or in other great affliction; remember the vows which thy lips then uttered, as Psal. 66.13, 14. I will pay thee my vows which my lips have uttered, and my mouth hath spoken when I was in trouble. Show whether thou hast indeed profited in the School of affliction; whether as Christ, thou hast learned obedience by the things thou suffered'st; or as David, It is good for me that I have been afflicted, that I might learn thy statutes. Do the duty, though it be difficult, costly, or dangerous; as this to Jonah. Godly sorrow useth to work abundance of gracious effects, 2 Cor. 7.11. Carefulness, Fear, vehement Desire, Zeal, etc.  
Doctr. 
Penitents work for God.  And note how it is said here, Jonah did according to the word of the Lord. A truly-penitent Christian sets himself to work for God according to his word: However he have declined the service, and turned aside to crooked ways; yet upon his better bethinking himself, especially upon his smart in one kind or other, he gets up and falls to his work again: so Jonah, David, Peter, other Saints whose falls were great; but so was their amendment too, and the obedience they performed afterward. Why?  
1. He hears and acknowledges the voice of God commanding Reason. 1 his obedience, as here, Arise and go to Nineve. When young Samuel once knew the voice of the Lord, he presently said, Speak Lord, for thy servant heareth; and he did all the message to the uttermost; So did Paul at his conversion, Lord, 
1 Sam 3.10, 12.  what wilt thou have me to do? where think, why should not a Convert obey the word of God, as well as a Whale or a wind? should man be more senseless than they?  
Reason. 2 2. There is a principle of grace and obedience in the heart of the truly-penitent; as for example, Jonah was a godly man before this time, though now he failed foully and fearfully, therefore is awakened to his work, and sets presently to do it. In every true Christian there abides a seed of God, 
1 John 3.9.  which will not suffer him to sin as the wicked doth. And such will say, We can do nothing against the truth, but for the truth; and, We cannot but speak the things we have heard and seen.  
3. The word of the Lord carries Authority with it, that the good soul holds itself bound to observe and do it. Though others are fast and lose, ye such will hold it, as David, My heart standeth in awe of thy word. And it hath the nature of a rule; to do as the word directeth, so much and no more, and in such manner as it requires, Gal. 6.16. As many as walk according to this rule, peace and mercy be upon them; And so there is this force, both in the commanding word of God, and the forbidding word, and threatening, and promising, and comforting; in all there is an eternal obligation and equity, and a believer will have a faithful respect to all, as is enjoined Deut. 12.32. What thing soever I command you, observe and do it; thou shalt not add thereto, nor diminish from it.  
It follows hence, that numbers among us never yet Use 1 truly repent of their sins; why? to this day they set not to do God's business according to his word; some being grossly disobedient, others partial in their obedience, others slight others unsettled and unconstant, others timorous and loath to appear where difficulty or danger appears. Numbers flee from God with Jonah, but few travel for God with Jonah; yet will make themselves believe they have repent, which is impossible; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for true repentance is ever a fruitful and effectual repentance: remember the fruits meet for repentance, Mat. 3.8. and works meet for repentance, Act. 21.20.  
And if others will not, yet let true Christians justify Use 2 and clear their repentance to be sound and sincere by falling upon the work which the Lord hath for them to do; as ye have failed with Jonah, so be quickened and active with Jonah. Every one knows his fleeing, and wherein he hath been faulty: Now let every one be humbled for his failings, and return unto God in the same way he went from him.  

How to set to do Gods work.  Our Text imports three things, which may set a collapsed Christian upon his legs again.  
1. Rouse up thyself out of that sluggishness which hath crept insensibly upon thee. Arise and go to Nineve. Up Samson, the Phlistines be upon thee; Say not, Yet a little sleep, 
Augustine.  yet a little slumber, yet a little folding of the hands to sleep. This little and little will make a great deal at the last. Thy case is bad enough already, and such delay would make it far worse. He that is not fit for God and duty to day, will be less fit to morrow. There is more need by double diligence ●o redeem the time that is lost, and fetch after the work that should have been done.  
2. Take heed of carnal reasonings, which swayed with Jonah to flee to Tarsus; namely, the great mercy of God to repenting sinners. What of that? aught not Jonah to have tried therefore to bring the Ninevites to repentance? If Christ be revealed in thee, yet beware of consulting with flesh and blood; 
Gal. 1.16.  and take heed of presuming on mercy; as mercy is not to be straightened, so neither is it to be enlarged beyond the bounds prescribed of God, nor perverted to wrong ends; but whereas he is very gracious, he should be feared the more; even vessels of mercy are not allowed to turn grace into lasciviousness. 
Ps●l. 130.4. Judas 4. 1 Pet. 4.17.  Consider what that means, Judgement gins at the house of God, and the righteous shall scarce be saved.  
3. Cast not difficulties and dangers that would follow upon doing of duty, Jonah hath now unlearned that lesson, and puts on to his work whatever comes of it. 
Prov. 26.13.  The fool (or wicked man) saith there is a Lion in the way, I shall be destroyed or damnified if I do this and this duty; I know not what mischief will come of it. But what saith the Spirit? fear not their fear, nor be dismayed; 
Luke 12.4.  fear not them that can kill the body, and afterward can do no more: but fear him who can cast both body and soul into hell; I say unto you, 
Prov 29 25.  fear him. Solomon saith, the fear of man bringeth a snare; that is, sometimes enwraps a man in that and that danger, which by faith he might have avoided; as here Jonah, carnal fear threw him into the depth of the sea.  
Now Nineve was an exceeding great City of three days journey; that is such as a man could not pass in all the streets of it, and deliver a message as Jonah must do, under so much time allotted.  
Of the bigness of this City we spoke on Chap. 1. 2. and how Jonah was told of it before hand, that he might arm himself with courage accordingly.  
And now methinks, when he sets upon obedience, it sets forth his courage and faithfulness, and tends to his high commendation, there being many difficulties which might hinder or encounter his honest resolution to do the service: As for instance,  
1. In Nineve which was the head of the Assyrian Monarchy, there was a potent and flourishing people who were Lords of the Eastern world; and how angry would these be to hear a poor fellow cry out against them, Yet forty days and Nineve shall be overthrown?  
2. In what danger should he be to be torn in pieces among them, or to be beaten and sent away empty? for so the Jews dealt with divers of their Prophets yet the only people of God: and how should heathenish Ninevites be expected to do better?  
3. If the Ninevites should be quiet, yet the good man had a shrewd task to do; for three days together to trudge up and down in all their streets, and with such a message as none was likely to give him countenance or entertainment.  
4. The message had no likelihood to be performed. Where was any Army to beset and overthrow Nineve? or, whence should the enemies come? what, should they drop out of the sky? or, what should be the Engines whereby it should be vanquished?  
Difficulties enough to hinder: Yet on he goes, and doth the message.  

Note. No difficulties stand before zeal.  Zeal for God will break through all difficulties, and do duty. Jonah had now got into his heart a burning love, and a strong fear of God; and therefore falls on his work without forecasting of events, or hardships. So still, Love is strong as Death; much water cannot quench love; the love of Christ constrains us, 
Cant. 8.6. 2 Cor. 5.14.  saith the Apostle.  
Use 1 Those than have no true love or zeal of God, who are easily puzzled with difficulties, and fly back from those duties which they know they should perform; for example, the duties of mortification, duties of the family, of suffering for a good cause, of painful managing a calling, so as God may be glorified; suppose in Magistracy or Ministry. Some mean well, but have no courage for the truth, or for righteousness, or reformation either of their families, or of the places where they live, Jer. 9.3. They are not valiant for the truth upon earth. Hos. 7.11. Ephraim is like a Dove, without heart, without understanding or courage for God.  
But we shall ever commend those stout and resolute Champions, who fall on duty whatever it cost them, as here Jonah; the three Jews that adventured into the fiery furnace; Paul and other Apostles who amidst many and great persecutions went on with their preaching, and the Martyrs that followed them: 
Heb. 11.37.  they were sawn asunder, and diversely afflicted; not nice and delicate of suffering as , not afraid of threats, nor ashamed of Christ in an evil generation; not swayed by carnal wisdom, or self considerations; therefore one day Christ will not be ashamed of them, but own and honour them, saying, Well done good and faithful servant; ye have been faithful in a little, now be rulers over much.  
Yet forty days and Nineve shall be overthrown.  
This was Jonahs' Text, but it is likely he amplified it divers ways; as for example, by telling of their great sins which had provoked the God of heaven against them, as chap. 1.2. Cry against Nineve, for their wickedness is come up before me. And this God of heaven sent me on this errand, I am his servant, I come not on my own head; he bade me come and do this message; and because I declined the service, I was cast into a Whale's belly for three days and three nights together; and now I tell you this of a truth, that ye may repent and be saved; if not temporally, yet at least spiritually and eternally.  
The point to be stood upon is this; 
Note. Sin overthrows great peoples.  Sin is able to overthrow great Cities or Nations, and that sometimes very suddenly. Cities, Nineve, Sodom, Jerusalem, Samaria, other Nations; as in the change of Monarchies, from the Assyrians to the Persians, from them to the Greeks, and from them to the Romans. Yea, the whole world, first by water, at last-by fire; Righteousness exalteth a Nation, 
Prov. 14.34.  but sin is a reproach to any people, and out of other Scriptures I might add a confusion.  
Whereby we see in what danger we of England are, and Use. 1 we of Reading, because a sinful Nation, A people laden with iniquity, whose wickedness is gone up before God, and cries for vengeance against us: Suppose there were none but the horrible sin of Drunkenness, it were enough to overthrow us; but you may add Heresies, Deceits, other wickednesses. None is safe long, who is so near unto danger; The judgement of a sinful people lingereth not, 
2 Pet. 2.3.  and their damnation slumbreth not.  
It were well if the sinners among us would fall to quarrelling Use. 2 with those sins which threaten and endanger our Nation; they have shrewdly shaken us already. Have we not felt the terrible Earthquakes of the times? who almost but complains in one kind or other? but this is not all the mischief which sin can or will do us; there is a full and final overthrow to be expected without amendment; even by these profitable and pleasurable sins which most men think good to maintain to the utmost. True, God is merciful, and we have found him such of a long time, and we hope so he will be still; but what little cause have we to expect more mercy, and longer forbearance? do we not know it should lead us to repentance? And it is true, we cannot say as Jonah, Yet forty days, and such a sinful place shall be overthrown; 
Rom. 2.1.  but we can say, Sudden destruction comes upon some unawares, 1 Thes. 5.3. Beware; there is no way to escape, but by doing as the Ninevites in the words following.   
Ver. 5.6, 7, 8, 9 
So the people of Nineve believed God, and proclaimed a Fast, and put on Sackcloth from the greatest of them, even to the least of them. For word came unto the King of Nineve, and he arose from his Throne, and laid his Robe from him, and covered him with Sackcloth, and sat in ashes. And he caused it to be proclaimed, etc.  
Here we have the Ninevites repenting at the preaching of Jonah, which is first set down in geneal, ver. 5. and then declared in particulars, in the rest of the Verses. In general their repentance is set down two ways. 1. By the cause that moved them, They believed God. 2. By the adjunct signs of it, which are three, Fasting, Sackcloth, and Ashes.  

Note. Divers examples of repentance.  Note out of the whole, how many examples of repentance we have in this Book; we saw the Mariners repenting, and turning to God, and we saw Jonah repenting, with abundant testifications of the truth of it. But these were private acts of piety, which went little farther than the men themselves. At the Text we have a public example of King, Lords and Commons, all humbled and reform: And this example might go far and near, to do much good among the Nations that were subject to the large Empire of the Assyrians. People generally think it concerns them to do as their Rulers and Commanders do. Use.  
Oh that all these examples might persuade our people to an effectual imitation! Wherefore are they recorded but for our instruction, to do the like, and far well as they did? especially the example of the Ninevites, both because Chr●st proposeth it for our imitation, and because he saith they shall be our Judges at the last day, unless we repent: The men of Nineve repent at the preaching of Jonah, and shall rise in judgement with this generation, 
Mat. 12●  and condemn it; namely, for not repenting.  
But most of all, this example concerns those that are Rulers in Church and State; that they publicly repent and testify their repentance, as they wish well to the people committed to their charge. Not only publish Decrees for humiliation, but themselves join in the duties of humiliation, and more turn from their own evil ways, and cause others to turn from theirs, Ezek. 18.30. Repent, and turn yourselves and others, from all your transgression.  
Note more, 
Note. Most good do●● where least likely.  how Jonah reaps most fruit of his labours where he lest expected. He had preached long to the ten Tribes, and we read of no such repenting; which without doubt could not choose but grieve and trouble the good man: But now, where he was averse to preaching to a people, he finds a great crop of Penitents; so the first shall be last, and the last shall be first; the least likely are soon converted. Publicans and Harlots go before the Pharisees into the Kingdom of Heaven.  
Now such examples do hearten us along to preach the Gospel notwithstanding all discouragements. Use. We sow our seed in the morning, and withhold not our hand in the evening, because we know not which shall prosper, this or that; and, the worst that are may be gained to God as soon as any, it may be sooner: 
Esa. 49.4, 5.  and, Though people be not gathered, yet shall we be glorious in the eye of God, and our reward is with him.  
They believed God.  

Note. Penitents look to God in preaching.  They saw and heard Jonah, but they looked higher, to his and their great Master. A true Penitent looks up to God in the ministry of man. When the The●alonians were converted, they received Paul's preaching, Not as the word of man, but as it was in truth, the word of God, 1 Epist. 2.1.3. So the Convert in 1 Cor. 14.25. when the secrets of his heart were made manifest in preaching, he fell down before the Preachers, and said, God is in you of a truth.  
Use. No wonder then, that so few are converted ; for, we cannot get our people to see farther than us the Ministers: and why should they much regard weak men, like to themselves? or, what have they to do, so to control them for their sins? Certainly we shall never do good to any purpose till we can persuade you to hear as from God; and that is but fitting, as our Saviour hath said, He that heareth you, heareth me, Luke 10 16. and before the Text, Jonah preached the preaching which the Lord bade him to deliver.  
They believed God: That is.  
They believed the threatening which God had denounced against them by Jonah. By Jonah they understood what manner of God the God of Jonah was; not as the idol-gods of the Gentiles which did neither good nor hurt: but strong, and just, and true in his threaten; and the believing of this was t●e beginning of their repentance. They did not only believe Jona●, but the God of Jonah; so Israel at the red sea, seeing their own escape, and drowning the Egyptians, They believed the Lord and his servant Moses, Doctr. 
Believing of threats works repentance.  Exod. 14.31.  
To believe the threats and thunderings of God's judgements against sin is a good means to work sinners to repentance; Such faith is the first bending or inclining of the soul toward salvation. The people were awakened by John Baptists ministry, telling of the Axe laid to the root of the trees, 
J. Martyr.  to come forth and ask what they should do to be saved, Mat. 3.7, 18. and Luke 3.10, 12, 14. So the Gaoler by the terrors set on him, Act. 16.30. And those that were pricked at the heart, chap. 2.37.  
Why? this is the power and efficacy of the word, Reas. where it is admitted into the heart: It is quick and powerful, 
Heb. 4.12.  and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The same voice of God that commanded the wind, and sea, and fish in Jonahs' case, commands also the guilty consciences of sinners to stoop to the word, and yield to his directions: Threats come and shake the soul to pieces: then come promises, and heal the wounds which the threats had made; and rules of life, to order the Convert according to the mind and pleasure of God. This is the Divine Nature of the word; our profession is rightly called Divinity, because there goes with it the Majesty and Authority of God.  
And it serves to condemn those nice and delicate hearers Use. 1 of the word, who must not be troubled or disquieted in the least with the denunciation of God's judgements against them for their sins; but say in effect, 
Esa. 30.10.  Prophesy unto us smooth things, Prophesy deceits. Yet the Lord sent Jonah with an harsh message to Nineve, and the Prophets came with many thundering pea●es against the drunkards of Ephraim and other sinners: yea, our Saviour doubled and trebled his woes against the secure in his time, Mat. 11. and 23.  
And for them that believe not these threats, both Christ, the Prophets, and Apostles have opened the sad case of all such. First Esaiah complains, Lord, 
Chap. 53, 1.  who hath believed our report? and to whom is the arm of the Lord revealed? Our Saviour upbraids the Scribes and Pharisees, 
Mat. 21 32.  that they believed not when they had heard the preaching of the Baptist. And the Apostles say, they could not enter because of unbelief; 
Heb. 3.19. Rev. 21.8.  and, The unbelieving march with the foremost into the lake that burns with fire and brimstone for ever: and, Give him his portion, as with hypocrites, so with unbelievers. Yea more, He that believeth not, is condemned already. Unbelief is a damning sin, as well as any gross sin against the Law: and whereas the Law condemneth a sinner potentially, unbelief condemneth actually.  
Use 2 
What of God is to be believed  Take heed, Christians, and believe your God when he speaks by his Ministers.  
1. Believe the justice of God; that he knows to be angry as well as to show favour, to threaten as well as to promise, to damn as well as to save. He is very merciful, but will by no means clear the guilty. Men may dream what they please, 
Exod. 34.7.  but one day will find they have a just God to deal withal.  
2. Believe the truth of God; that all he hath threatened he will most certainly perform (without true, unfeigned, effectual repentance.) The words of God are pure words, as silver seven times purified in the fire. As the promises to the godly, so the threats against the wicked, not one falls to the ground.  
3. Believe the power of God; that he is able to execute the judgements he hath denounced against sinners. The Lord was able to overthrow Nineve within forty days; yea, within the compass of one day: why not Nineve, as well as Sodom and neighbouring Cities?  
4. Believe the wisdom of God; that the only way which he hath devised to turn away threats, is, to be found in Jesus Christ; The wisdom of God, and the power of God to salvation: there is no salvation in any other; by him wrath is appeased, and by him comes all saving good to repenting sinners.  

Motive to believe threats.  Consider for a Motive to believe the threats of God.  
1. This is the only safe way to bid you believe the promises of God. We have no commission to bid you believe these, till ye be first overawed with his threats. The broken heart is the only sacrifice wherein the Lord delighteth. 
Psal. 51.17. Esa. 61. Mat. 11.28.  Christ came to bind up the ; and said, Come all ye that labour and are heavy-laden, I will give you ease, ye shall have refreshment for your souls.  
2. It is a mercy to be spoken unto by men weak as your selves; as Israel said to Moses, Let not God speak to us lest we die. Should God come and speak in his storms and tempests, who among us could abide the terror? Moses at such a sight did exceedingly quake and tremble. Take heed, and abuse not his goodness to security, or to harden your hearts.  
3. Mark how those two are joined together, Believe the Lord, and believe his Prophets, 2 Chron. 20.20. This (saith he) is the only way to prosper: We have this treasure in earthen vessels; we are Stewards, and have the dispensing of holy things: and all know, in a great house there is no receiving of Pay or Diet, but by the allowance of the Steward.  
4. How good was it for Nineve to believe God when he spoke by the mouth of Jonah? True, they feared, repent, put on sackcloth, refrained from diet, and cried mightily to God for mercy; but the sweetness of mercy made amends for all. And so it shall do for other Penitents.  
And put on Sackcloth.  
Christian's must testify the truth of their repentance by outward tokens of humility and humiliation. 
Note. Show repentance by outward tokens.  These were ordinary practices among the Jews in their fasting. Ahab put on sackcloth, and went softly; and so did others, others rend their , others stripped off their robes, and sat in the dust.  
But because in process of time these forms became mere forms, and were taken up by hypocrites; therefore Joel bade them rend their hearts, and not their garments, 
Joel 2.13.  and turn to the Lord their God; and Esay at large describeth and rejecteth their hypocrisy, chap. 58.3. and Zachary tells them they did but fast to themselves, not to God, chap. 7.3, 7.  
Yet thus far the Ceremony will reach us at this day.  
1. On days of humiliation no fine nor gaish Apparel should be used, as hath been the fashion of some in these days. An humble heart must appear before the Lord, as always, so especially on such days in the dress of mourners. No reason the habit should give the heart the lie, nor the heart the habit. Out of the abundance of the heart the dress will shape to be either lowly or fantastical.  
2. Still there must be a rending of the heart, to bewail those sins which provoked God to wrath and indignation: yea, though it be a good and holy heart. Even godly men have an hand in the provocation, and therefore even godly men should bear their part in the lamentation, to turn wrath away; even David after those failings did mightily humble himself before his God.  
3. Out of that which is spared from the back and belly, allowance should be made to  the naked, and feed the hungry, and do works even of corporal mercy, and of civil righteousness. 
Esa. 58.6.  Is not this the fast that I have chosen? saith the Lord.  
Use. Thus fast, and then see what promises are made, Esa. 58.8▪ 9, 10, 11, 12. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, etc. One fast well kept might rid us of all our confusions.  
And thus to fast, would well become all of us from the highest to the lowest, as here:  
From the greatest of them to the least of them.  

A duty for all.  All are sinners, both in their nature and life, and all run into Arrear with God, and are in danger of remporal and eternal vengeance: If Nineve had been overthrown in those forty days, all had gone to wrack; infants and sucklings as well as elderly people; and therefore all must smart by this humiliation; 
Joel 2.16.  so in Joel, Those that suck the breasts must want their milk for a while, and cry to God as well as they can. Yea, these Ninevites go farther, to the beast, the herd, and the flock; no eating, no tasting, no drinking of water; that the very lowing of the  may go up to heaven, and call (in their language) for mercy, as is said, 
Psal. 147.9.  He heareth the young Ravens when they cry.  
If so, at such times let the greatest forget and lay aside their greatness; and let the least among us bear their part in humiliation; especially they that are least in the Kingdom of God: and they that think themselves less than the least of all Saints. All such may help to stand in the gap, and make up the breach, that we perish not.   
Ver. 6.7, 8. 
Word came to the King of Nineve, and he arose from his Throne, and he laid his Robe from him, etc.  
This is a farther Declaration of the Ninevites repentance.  
First, it is declared by the good example of the King; to whom the word of Jonahs' preaching came, and he humbled Not. 1 himself thus extremely. Great men must join with inferiors in the duties of humiliation; yea, rather than be wanting, must go before them in good example. The reason is, Great men as well as others are sinners and have souls to save, or to damn; yea, they sin double sins, that is, not only in act, but by their bad example which causeth others to stumble and fall.  
Consider this, ye that are heads of the people, and be throughly humbled for all your sins. Be examples in humiliation and reformation, as well as in transgression. This is no place to exhort King and Nobles to those duties: but an equity lies upon Magistrates of a lower size, upon rich men, and all whom God hath set above others, to seek God by fasting and prayer for their good, and the good of underlings. Here is a special rule for that in Rom. 12.16. Make yourselves equal to them of the lower sort.  
Secondly, the Ninevites repentance is declared by the Authority they had for their fasting: namely, The Decree of the King and his Nobles. The people proclaimed a fast, said the first verse; but not of their own head, they had the sanction and stamp of civil Authority for their do.  
Not. 2 It was ever yet in the power of the civil Magistrate, to appoint public Fasts for their people: so did Jehosaphat, and so did other good Princes; and so they intermeddled in ordering other matters of Religion; as it is said, The Christian Magistrate is the Keeper of both Tables.  
Use. Let us consider, and be orderly in all our religious performances; still see Authority going before us: or, if the Magistrate neglect to call a Fast when just occasion requires, private Christians must betake themselves to their Families and Closets, That the Father who seethe in secret, may reward them openly. 
Mat. 6.17.  Certainly nothing may be done in Religion with contempt of Authority, or so as to disgrace Magistrates before their people. It is an evil and headlong devotion, which out-faceth or shameth God's Vicegerents.  

Contents of the Proclamation.  Now in this Proclamation for a Fast at Nineve we have to consider, 1. The abstinence enjoined, Not to eat or drink, or wear soft Apparel. 2. Prayer required, and that in a fervent manner, Let them cry mightily unto God. 3. Reformation of life exacted, Let every one turn from his evil way. All amplified by an hope to over-intreat God, as Jonah had preached: 
Joel 2.14.  just as the Prophet Joel framed his Motive, Who knoweth if he will return and repent, and leave a blessing behind him? Categorical denunciations of judgements are (with God) secretly suspended with conditions; for which see Jer. 18.7, 8.  

Outward humiliation required of Penitents  For the abstinence here required: Heathens newly converted could see these outward observations to be necessary, as judging themselves unworthy of comfort by the creatures; and the Jews in their fasts did five ways afflict their souls, saith Maymonides.  
1. By abstaining from meat and drink; which are the allowance and maintenance of nature, and nature will look for his due and refreshment, but must sometimes be restrained, so to give way to grace, and to the more earnest seeking of God's favour; there being pain in the want, and that pain provoking to the more devotion; so here, and Judg. 20.26.  
2. By putting off fine Apparel, Ornaments, and Shoes, and wearing sackcloth which might put them to farther pain, and was used only in way of modesty; otherwise confessing they deserved to be stripped starknaked of all comforts; so here, and Exod. 33.4, 6. 2 Sam. 15.30. Psal. 35.13.  
3. By not washing themselves as they were wont, and as was good for them in those hot Countries, 2 Sam. 12.20, 21. Abraham and Lot gave water to the strangers they entertained, that they might wash after their sore and scorching travel.  
4. By not anointing themselves, as was ordinary, Dan. 10.3. God gives man Oil to make his face shine; 
Psal. 104.15.  but now there shall be a forbearance; where if any object, that Christ bids anoint our face when we fast: the answer is easy; 
Mat. 6.17.  Our Saviour speaks comparatively, and in opposition to hypocrites; rather than appear to men to fast, anoint thy face and look pleasantly.  
5. By forbearing the use of the Marriagebed, and all those comforts which accompany that estate, 2 Sam. 11.11. Joel 2.16. Zech. 12.14. 1 Cor. 7.5. The order of grace must bear sway against the order of nature: and all say, A less good must give way to a greater.  
Remember, Use. and do this on the day of a public humiliation. Object. We have no such eminent occasion as the Ninevites had, Yet forty days and Nineve shall be overthrown. Answ. Danger may be as much eminent to us as it was to them. Ye know the contrary agitations of several parties bandying one against another, and ye know our sins are much greater than theirs, because of more abundant light, means of grace, offers of peace, patience and long-suffering of God, and offending after former humiliations.  
But may I not eat a little on a fasting-day, by reason of my infirmity? Answ. 1. In case of extraordinary danger all such infirmities should be forgotten, and the matter put to an adventure; and so men will do sometime for their pleasure, in hunting or the like; lose a meals-meat or more. 2. In our ordinary fasts which come of course as it were, it may be lawful for us to take some repast against a notable infirmity; as, of colic, or fainting fits. In such cases God will have mercy, and not sacrifice.  
But were it not ridiculous to put sackcloth on our , or cause them to fast? Answ. 1. For the sackcloth, none urgeth it as necessary either for them or ourselves, nor yet ashes. They were the transient actions of those Countries. 2. If  were suffered to want for a while, it would do them no hurt: and in their mourning the Masters might well take notice of their own a● use of the creature, their riot, their excessive pleasure in hunting, etc. And if the  must be so pinched and pained for their sin, what must they be for their own sin? But in truth these are mere Ceremonies, and no farther good than they testify the humility of our spirits.  

Fervent prayer needful to a Fast.  For the fervent prayer here required, Let them cry mightily unto God: Hearty and fervent prayer is a chief matter at a Fast: the King of Nineve understood well, that those naked ceremonies could do little, unless such kind of prayer were added. The like we are to understand of all outward observations abstracted from true piety, they are nothing worth, 1 Tim. 4.8. Bodily exercise profiteth little. Though the body were never so much macerated, and even brought to a Consumption, yet without contrition of spirit it would avail nothing. It is the fervent prayer of the righteous that availeth much, Jam. 5.16.  
And note by the way, how this King speaketh only of one God, namely, the God of the Hebrews whom Jonah had preached in the message he brought. The many gods which he had served before, began now to be vile in his eyes, as able to do him no good. Which is the guise of all true Converts, to reject idol-gods; the belly, the Child that is idolised, the wealth, etc.  
See hence, why we make those long prayers on a day of Use 1 fasting. With some this may be accounted tedious, 
Apology.  and hardly to be endured: But the case stands thus, Prayer is the chief work of the day, and all our preaching is but to prepare your hearts, and stir up your affections to cry mightily unto God, even with sighs and groans that cannot be uttered. And by that time we have duly confessed our own sins and the sins of the Land, together with supplications for mercy and forbearance, judge you whether it be not requisite to spend more time then ordinary. Add thus:  
1. These sins are mighty sins, and need mightily to be cried down, Amos 5.12. I know your manifold transgressions, and your mighty sins. Some sinners are mighty to pour in strong drink, to swear bloodily, to commit uncleanness, to oppress their brethren, and the like.  
2. The mighty God is mightily offended, and provoked to wrath. Psal. 90 11. Who knoweth the power of thine anger? it hath proved heavy to men and Angels: and so there needs a mighty cry to appease this wrath, and get judgements prevented, or removed. It had been too late for Nineve to pray, when once the forty days were expired.  
3. The enemies of our peace and Gospel are mighty enemies, idolaters, profane persons, dissembling friends, real enemies. It is a wonder, that our house and Kingdom which is so divided, is not fallen asunder long ago. There needs mighty crying to God, that we may defeat these enemies.  
Remember this against a Fast, and in your ordinary course of prayer. Wrestle, strive, continue instant in prayer, be fervent in spirit, serving the Lord. True Christians have both the gift and spirit of prayer, and should stir up the gift that is in them. Do as Jacob who wrestled with the Angel, and would not let him go without a blessing; See how it is described in Hos. 12.3, 4, 5, 6. By his strength he had power with God; yea, he had power over the Angel, and prevailed: he wept and made supplications unto him. And the truly-godly are said to be a generation of people much of the same frame, Psal. 24.6. This is the generation of them that seek him, that seek thy face, O Jacob. They are the Israel of God; weak in themselves, but mighty in a spiritual consideration. The weapons of their warfare are not carnal, but mighty through God to throw down strong-holds.  

Amendment needful to true Penitents.  For the reformation of life here required: Amendment of life is necessary to all that repent and fast aright. Let them turn every one from his evil way, and from the violence that is in their hands. In Scripture a man's way is that course of life which a man steers for the pleasing of God, and saving of his soul; And they that steer not aright, are said to go in an evil way, and need to turn out of it: And so to turn, is the true fast, and the true repentance. Sackcloth and all abstinence is nothing without crying to God by prayer, and all prayer is nothing without a real reformation. Esa. 58 6,7. Is not this the fast that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free? and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thine house? when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? Zech. 7.7. Should ye not hear the words which the Lord cried by the former Prophets?  
Use 1 Whence it follows, that numbers never rightly kept a fast in all those years, nor truly repent of their sins. If they had, they would not be such swearers as they are, or drunkards, liars, unjust, incontinent, otherwise ungodly. If they had, they would every one have turned from his evil way, and wrought righteousness before God. Sound reformation ever follows upon sound humiliation.  
Those that would justify their repentance for sound, and testify the sincerity of their conversion, let them turn every one from his evil way. Never tell of the many fasts ye have kept, and how many tears ye have shed, or sighs, or groans, but make all good by a thorough reforming of things amiss. Bring forth fruits meet for repentance. 
Mat. 3.8.  Good apples argue the tree to be good; and the works of p●ety, mercy, and righteousness argue the man who fasted, to be a man truly-godly.  
But how shall I know, that I reform aright, 
Notes of right turning from sin.  and in a saving manner? Answ.  
1. In true conversion there is a turning from every evil way; though there be profit to be had by the sin, or pleasure, or content of any kind. David that was a true Penitent, hated every false way, Psal. 119.104. The reason is, because all sin is displeasing to God, and dangerous to the soul: And no sin is forgiven but it cost Christ his dearest blood, there is no other price of our redemption, 1 Pet. 1.18, 19 We are not redeemed with corruptible things, as Silver and Gold; but by the precious blood of Christ as of a Lamb without spot.  
2. In true conversion the special sin shall be singled out for censure, sorrow, and amendment; as here the violence of these N●nevites: So David confessed his foul sins of filthiness and bloodguiltiness. Zacheus confessed his forged cavillation. Matthew his sitting at the receipt of custom. Jonah wrote the story of his flying from God, and declining the work which he had appointed him to do. All which things (and the like) are written for our instruction, to do the like.  
3. In true conversion there is a turning to God with all the heart, as the rule is given, Jer. 4.1. If thou wilt return, O Israel, 
Joel 2.12, 13.  saith the Lord, return unto me. And Paul was sent to turn the Gentiles from the power of Satan unto God, Act. 26.18. Otherwise the conversion doth not reach home: God is the party offended by sin, and in Christ must be pleased with us again, or else we do nothing. Remember this our ordinary Theme, and turn aright from your evil way.   
Ver. 9 
Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?  
This may be the voice of faith striving between hope and fear. The King and Nobles of Nineve hope well they may be spared upon their repentance, but they fear the worst; they cannot tell what the event will be; they will use the means, but are not sure what will be the success: Only they hope God may be over-entreated by their humiliation and reformation to save them from perishing. It is a temporal mercy which they crave, and Gods own Children are not sure always to speed in such matters, viz. to escape the danger of war, to get out of a great fit of sickness, or the like: Yea, such is the modesty of godly men, that in the sense of their own unworthiness they will not prescribe to God's wisdom concerning the length or strength of their afflictions, but quietly submit to his will and good pleasure; I was dumb, and opened not my mouth, because thou didst it, Psal. 39.9.  
Yet methinks we may look higher, even to the forgiveness of sin, and salvation of the soul. Our Saviour saith of the Ninevites, that they repent at the preaching of Jonah: and in the former words we have seen three acts of repentance, and now the fourth will make up a competent description of repentance. Repentance is such a grace of God, as whereby we are humbled for sin, 
Description of repentance.  pray for pardon, reform what is amiss, and have some hope of finding mercy at God's hands. All these were in the Ninevites, and are in each true Convert.  
1. A true Convert is humbled for sin, though not perhaps in sackcloth and ashes, as these here; 
1 Cor 14.25.  or though he do not fall down on his face, as he in the Corinthians; yet his heart is pierced with godly sorrow for sin, which now gins to be very bitter and grievous to him: 
Jer. 2.19.  He finds it an evil and bitter thing to have forsaken the Lord his God. Sin now is grown burdensome to his soul as is employed in those words, labour and are heavy laden: 
Mat. 11. 2●.  And now earthly comforts grow unsavoury; what joy can he have so long as he is under the guilt and condemnation of his sins? especially the pleasures of sin, O odious and bitter to be thought on!  
2. A true Convert prays for the pardon of his sins, God be merciful to me a sinner; 
Luke 18.13. Psal. 51.1.  according to the multitude of thy mercies blot out my transgressions. So Daniel and Ezra in their humiliations: and these Ninevites cry mightily unto God. In the one and fiftieth Psalm we see david's doubled and trebled Petitions for mercy; just as a condemned Malefactor earnestly beseecheth the Judge to show him mercy; forgiveness of sins being the happiness of a sinner, Rom. 4.6. and a chief mercy for which we should give thanks, Psal. 103.1, 2, 3. Oh how happy should I be (thinks the distressed soul) if I were released of my sins!  
3. A true Convert reforms what is amiss: Turns from his evil way; both Commissions, that the wickednesses shall not be done over and over, as heretofore; and Om●ssions, that he will do the duties which formerly he neglected, pesonal and in the family; not as our negative Christians, who rest contented if they be not so bad as sometime they were: No, God requires good to be done, as well as evil to be left undone. Cease to do evil, and learn to do w●ll; Put off the old man, 
Esa 1 16. Eph. 4 22.24.  put on the new. Paul when he was converted, presently a sked, Lord, what wilt thou have me to do?  
4. A true Convert hath some hope of finding mercy at the hands of God; who can tell whether he will turn and show favour? Though he cannot yet say his sin is pardoned; yet he conceives it is pardonable; To the Lord my God belong mercies and forgivenesses; we have heard of this King of Israel that he is a merciful King, therefore we will nourish some hope amidst all our fears, and notwithstanding many discouragements.  
Doctr. 
Mixture of hope and fear in Converts.  The point is this: Gods own Children sometimes cannot well tell whether he will be merciful to them, that they perish not; there is a Conflict of faith between hope and fear: we read of a bruised reed, and smoking flax; some fire, but much smoke. They can say with the poor man, I believe, 
Mark 9.24. Rom 7 24  but say with tears too, Lord help my unbelief. They can say, Good is present with me; but withal, who shall deliver me from this body of death?  
Now this holds both first and last.  
1. At the beginning of conversion, a young Convert cannot tell whether his sins be forgiven him, and his soul set in safety by Jesus Christ; as the Child lives in the womb, but knows not that he lives. A man may be rich, and not know that he is rich; so a● Christian is ignorant concerning his good estate toward God, till the Spirit of revelation be given him to know his happiness.  
2. Afterward, all along in his course he hath his doubtings, fears, cares, jealousies concerning the love of God returning upon him now and then; which comes to pass by the weakness of his faith, by the strength of temptations, by his remissness in using the means of grace, or by neglecting his religious course: Hath the Lord forgotten to be gracious? etc. One way or other it comes to pass, that even a good Christian must rejoice with trembling, 
Pas. 77. Psal 2 11. Phillip 2.12.  and work out his salvation with fear and trembling; and, he that ere while was very confident, in little time gins to flag and faint exceedingly; I know that my Redeemer liveth, said Job, yet by and by he was quite carried down the stream. Quest.  
But may not a Christian tell whether God's fierce anger be turned from him, or no? Answ.  
1. There be good and sufficient grounds for assurance; Answ. as for example, the covenant of grace, the freeness and largeness of the promises, the powerful satisfaction and intercession of Jesus Christ, the word of reconciliation committed to Ministers, the Oath of God, the Seals of Sacraments, with other. Why all this, but to give us strong consolation? 
Heb. 6.18.  God would not have his Children to doubt and be afraid; and hath said, Why did ye doubt, O ye of little faith? Be not faithless, but believing, etc. Assurance then is to be had, and those are the grounds of this assurance.  
2. This assurance admits of degrees. In Scripture we read of assurance, much assurance, and full assurance of faith; Some days are brighter than other, and the comforts of some Christians are more lively then of others. Yea in the same Christian there be lucida intervalla among all their evidences, dusky at times, but the cloud soon vanishes; and after many wrestle comes at last the triumph of faith, Who shall accuse, or condemn, 
Rom. 8.34. 1 Cor. 15 55.  or separate us from the love of God in Jesus Christ? Again, O death, where is thy sting? O grave, whe●e is thy victory? Which is seen sometimes of them that said heretofore, There is but a step between me and death, between me and hell.  
All which makes against the vain confidence of idle Use 1 Christians, who presume to know God's mercy toward them without any doubting: A thing which divers godly and serious men have not yet obtained, and sometimes fear they shall never obtain.  
Here we will examine a little the fears of the one, 
Godly men's fears are hopeful.  and the hopes of the other.  
For the fears of the godly.  
1. The Lord order all their fears, and tenderness of spirit to their greatest good; as here, the fear of these Ninevites; first they are affrighted with the horror of a sudden overthrow, and this fear works them to repentance, that they shall escape the denounced overthrow: So still, generally it is the Lords method in bringing souls home to himself, first out of security to convince them of a bad estate, and so let them repent and seek after God: let them be sick, and see their need of a Physician; let them be pricked at heart, and ask what they must do to be saved; and, Did ye see him whom my soul loveth? can ye give me any sure mark of my being in Christ? can this or that stand with the truth of grace? I am afraid I am not right in the main. I doubt that all this while I do but deceive my own soul. Of which tenderness the Lord makes this use, to bring forth judgement to victory: He will not break the bruised reed, nor quench the smoking flax; his power is manifested in his people's weakness, and his grace shall be sufficient for them.  
2. The fears of godly men put them into cares about the means of grace, and about such a course of religiousness as they may make their calling and election sure, 2 Pet. 1.10. So pray, and so read, and so hear, and so receive Sacraments, and walk so strictly and orderly, as God may please to show them his salvation. 
Psal. 50.23. Timor facit consiliatives.  Fear makes men Clients, so to secure their Estates by repairing to their learned Counsel: so here, for the estate of the soul. And a discreet man newly recovered out of great sickness, narrowly observes his diet, and so gets more health perhaps then a stronger man; so here, and this is the phrase of working out salvation with fear and trembling. 
Phil. 2.12.   
3. This kind of fear hath the promise of blessedness, Prov 28 14. Blessed is the man that feareth always; namely, with a Childlike and holy fear, fear to offend, care to please, and perfect holiness in the fear of the Lord. The tenderness of such is the heart of flesh, 
Ezek. 11.19.  which the Lord by Covenant said he would give his people; and, he will be their God, and they shall be his people; he will forgive their sins, and remember their iniquity no more; and will so put his fear into them, that they shall never departed from him.  
But if carnal persons have any fears concerning their spiritual estate, it never works in such a manner; all passeth away in flashes, Be rid of them as soon as ye can, and be merry while ye may; away with this melancholy, and be jovial.  
For the hopes of idle and vain Christians, 
Wicked men's hopes are fearful.  who doubt not a whit of God's love to them, I say thus;  
1. They are disgraced by the subject, that is, the persons in whom they are; lose and vain persons. None but the godly have the right hope which will last in a sad hour. Pro. 14.32. the righteous hath hope in his death. Such at worst are prisoners of hope. 
Zech 9.12.  Ever since they were converted, they have been in an hopeful condition. For others, their hope shall perish, it shall be as the spider's web, or as the giving up of the ghost. Profane persons and hypocrites, never went upon a good foundation, and so all their building lies in the dust.  
2. True hope is grounded in faith, and in reconciliation with God thereby. We hope well, because we know whom we believe, and he is the hope of Israel, 
Jer. 17 13.  the Saviour thereof in the time of need. So we are saved by hope, Rom. 8.24. But this is skipped over by these persons, A general hope of mercy shall serve the turn.  
3. True hope ariseth out of regeneration, and dwells in the new creature, 1 Pet. 1.3. God begets us again to a lively hope. But numbers have all their hope from the first birth, believe in God ever since they can remember, never do bred since they were born; Pity he should live who doubts of his salvation; which is too fine and easy to be good. Jonahs' gourd sprung up in a night, and withered in a night. The like we may say of these Mushrooms.  
4. True hope yields the benefit of strong consolation in foul weather that lies upon the soul Heb. 6.18, 19 it is an anchor sure and steadfast. By hope we have seen him to live, who was about to die. David had fainted, but that hope held him up by the chin, Ps. 27.13. I had fainted, but that I hoped to see the goodness of the Lord in the land of the living But the heart of an hypocrite, 
1 Sam. 25.  when brought into great danger, dies in him, as Nabals. The house built on the sand, when the winds and storms came, fell quickly, and great was the fall thereof.  
5. True hope fs cleanly wherever it comes, both as to the heart and life, 1 Joh. 3.3. Every one that hath this hope, purifieth himself even as God is pure. It is of the same nature with the mother, 
Acts 15.9, 26, 18.  which is Faith, and purifies the heart. Hope is neither sloven nor slut: but so is the hope of many; expect much at the hands of God, but live in their sins: which is against all reason, as if a man should stand for preferment yet lives so as to be uncapable.  
Use 2 Christians, be persuaded so to order your course, as ye may grow up to some comfortable assurance of God's love to your souls: that though ye get not the full assurance of faith, yet ye may have much assurance; or if not much yet some assurance: Do all that may help your faith against your fears, and that your hope in God may be cherished: which ye will find to be very good when you come to lie on your deathbed, or be cast into great affliction, to say, 
2 Tim. 1.12.  I know whom I have believed, etc.  
There be some that should think of the great change by conversion. Some have not yet repent, nor made their peace with God, and may well think that it is they who must repent, and not God. Repentance notes a change in the creature, 
Jan. 1 17.  not the Creator; With him is no variableness, nor shadow of turning. Therefore never think he will come to thy bent, but come thou to his. If not, know he hath a fierce anger to put forth upon thee; nor can all men or Angels turn it away, 
Eph. 2 14.  but only Jesus Christ: He is our peace, he hath taken away the enmity and hand-writing of Ordinances that was against us, 
2.12. Col. 2.14.  nailing it to his Cross. And we may have access with holdness by the faith of him. We need not say, Who can tell if God will turn, that we perish not? I can tell (saith Bernard) and I will be surety for God that he will not burn forth in anger upon the truly Penitent. By promise he hath made himself our Debtor, 
Atqui ego novi, & fide-juss●r, sum Dei.  and he will perform to the uttermost, so he did here to the Ninevites, as follows.   
Ver. 10. 
And God saw their works, that they turned from their evil way; and God repent of the evil that he had said that he would do unto them, and he did it not.  
The King of Nineve spoke doubtingly, Who can tell if the Note 1 Lord will spare us? and now the Lord gives a resolution of the doubt, They shall be spared; So to doubting Christians, the Lord will step in with a timely satisfaction, for staying their hearts, and doing them good. 
Esa. 40.1, 2.  He will speak peace to his people, saying, Your iniquity is pardoned, your warfare is accomplished. Doth any repent, and seek the peace with his Majesty? he will quickly say, I have found a ransom, he shall not die. Note 2  
Note again, the King doubted whether they should be spared, though they fasted, prayed, and amended their lives. But the world is grown far worse ; that though men fast not, nor pray, nor amend, yet they can tell the Lord will spare, and be merciful to them. Though they keep violence in their hands, deceit, filthiness, other provocations, yet all shall do well; they fear nothing. A note of desperate wickedness in the men, and of abundant long-suffering in God, who spares such a venturous and vile generation. Oh that the patience and goodness of God might once at last lead them to repentance! 
Rom. 2.4. Parts.   
In the words we have two parts. 1. The Lord takes notice of the Ninevites humiliation and reformation; He saw their works, that they turned from their evil way. 2. He grants them pardon and peace, He did not the evil that he said he would do unto them.  
Quest. Answ. 
God true, though threats not excented.  Out of the whole it might be asked, how the Lord is a true God, and yet performs not the threat which was denounced against Nineve. Answ. Categorical denunciations of judgement are ever secretly suspended with conditions, which the Lord keeps close to himself; thus, Except Nineve repent within forty days, within forty days Nineve shall be overthrown. God being the Sovereign Lord of the world, is not bound to disclose his whole counsel. An earthly King hath his secrets; and whatever of his pleasure he revealeth, yet he revealeth not all: Say the like of the King of Nations.  
This our answer is cleared out of plainer places of Scripture, where God himself gives such an exposition; as for example. 1. Concerning a particular sinner, against whom wrath and damnation is thundered: Yet if the wicked shall turn from all his sins, and keep all my statutes, he shall surely live, he shall not die; Ezek. 18 21, 22, 23. 2 Concerning a whole Nation, against which the faithful preachers have preached much and often; yet upon humiliation all shall do well, Jer. 18 7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it: If that Nation against which I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. 3. Concerning the Jewish Nation, against which wrath had gone forth many a time, yet at the prayers of godly men they were a long time spared, Psal. 106.23. He said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. In the like manner here against Nineve; this change in them admits a change in God's execution of his menaces, called repentance.  
Quest. But it may be asked, Why doth God propound such threats absolutely; that is, without the employed conditions? Answ. 1. Because of his absolute Sovereignty. Answ. 2. The conditions are sometimes expressed, as in those places, and in our Ministry. 3. When they are suppressed, it is to rouse secure sinners the more effectually; who may be startled to hear such terrible thundering peals shot off against them, and say, It is time to look about us, and consider what we have to do: Do we not hear the warning-pieces which God hath discharged to our great amazement? So did Nineve at this time▪  
God saw their works, that they turned from their evil way. Doctr. 1  
The Lord takes notice of the actions and behaviours of penitent and converted sinners, as of the Ninevites here; 
Acts of Penitents observed of God. Luke 15.20.  of the Prodigal returning to his Father; of Hezekiah weeping and praying, and so of others.  
1. He looks to the counterfeit repentance of hypocrites, as in Ahabs' case, 1 King. 21 29. Seest thou how he humble● himself before me? and the repentance of Judah in Josiahs' time, where was great humiliation and much reformation, but all was in a feigned manner; and so it is censured, Jer. 3 10. Judah hath not turned to me with her whole heart, but feignedly, saith the Lord. And Rehoboam was spared a while because after a sort he humbled himself, 2 Chron. 12.12.  
2. He looks to the sincere repentance of true Converts; as of Mana●eh, and of Ephraim, Jer. 31.18. I have surely heard Ephraim bemoaning himself; And Peter who went forth and wept bitterly; And the Churches of Asia, whose works he knew. So in the Gospel, the Father that sees in secret, takes notice who fasts and prays in secret; and means to reward him openly: which is appliable to each true Penitent at this day; One day all shall be rewarded openly.  
Observe, it is not said that God saw the abstinence of these Ninevites, or heard their mighty crying (though yet he heard and saw all this, being all eye, so as in every place he beholds the evil and good) but he saw their works, 
Prov. 15.3.  and what a real reformation was come among them; without which all the rest would have passed away as idle and fruitless Ceremonies; So are all forms without obedience. Bodily exercise profiteth little. 
1 Tim 4.8.  Bring no more vain oblations, etc.  
Yet amidst all doing remember one things: God first and principally hath an eye to the heart, whethet that be right with him or no: It is the broken heart which the Lord mainly respects in a penitent; A broken and a contrite heart is the sacrifices of God. 
Psal. 51.17.  And then on the other side, where the heart is contrite, the life will conform; there will be a turning of every one from his evil way, as also the working of righteousness. At Nineve a man now might have seen one making restitution of his illgotten goods, another giving satisfaction for the wrong he had done, a third paying his debts, a fourth exhorting his Children and Servants, all confessing their sins, bewailing them, and turning over a new leaf; So with us, where any are truly penitent, we shall quickly see a great reformation.  
Use. 
Encouragement to repent.  But God's notice taking may be a notable encouragement to all, both to repent, and to bring forth fruits meet for repentance. It encourageth a good servant to do duty, when the Master takes notice of his dutifulness. Be therefore, and do, as God may note thee for good; so fast, and so pray, and so give alms, as the great and good God may like and approve; no matter though men see not, so long as God sees; and no matter if they scorn when they see. The approbation of God alone is far to be preferred before all suffrage of men whosoever they be. The Apostles in all the course of their ministry approved themselves to God, and then esteemed all to be well: and they said, 
2 Cor. 6 4.10 18. Rom. 2.29.  Not he that commendeth himself is approved, but whom the Lord commendeth. And he is the true Jew (or Christian) whose praise is not of men, but of God. And such a one will say as David in doing duty, I will be more vile in the eye of the world; and however it go, 
2 Sam. 6.22. Esa. 49.5.  yet in the eye of my God I shall be glorious. And certainly, the true and lasting honour is that which comes from above.  
There be many hindrances of a true and effectual repentance, many Objections against it, and many Delusions about it. 
Objections against repenting   
1. When a man is of the mind to repent and turn from his evil ways, he meets with many Objections which may delay the matter, if not quite hinder him; as for example, the sourness of the thing, the contrary course of the world, the subtleties of Satan, the pleasures or profits that are to be had by sin, the jeers of idle companions, or counsels, carnal reasonings, and the like: Against all which a man should arm himself with these considerations, My God oftentimes calls me to repentance, I have done enough and enough to repent most earnestly, I am in great danger unless I repent to the purpose; and on the other side, if I repent truly and effectually, God will take notice of me for good; as here to the Ninevites. On therefore I will go, breaking through all objections and difficulties. The Lord hold thee in that good resolution! It is the ready way to life and salvation.  
2. For Delusions; 
Mistakes about it.  many a man mistakes the business of repentance, thinking he hath repent when it is no such matter; and so, that God is reconciled to him, when indeed he is not; as for example, Those that deceive themselves with a few sighs or tears, as did Ahab: Those that lift up their voice on high, and hang the head like a Bulrush for a day, as in Esay; And they that say they are sorrowful, but it appears not afterward, who all should remember Judas and other hypocrites, and the morning dew which is soon dried up; and honouring God with the lips when the heart is far from him, and the fruits or works meet for repentance. And they should remember how a natural man would be willing to flee from the wrath to come, though he never take a thorough course thereunto. Self-love can do it; that the worst that is would be loath to go to hell when he dies, and desire to go to heaven: And they should remember what work is laid out for the truly-penitent, 2 Cor. 7.11. Carefulness, Zeal, and the rest: With those notes of turning rightly from the evil way, every evil way; the beloved evil way; and that constantly, Ye must no more return to folly. 
Psal. 85.8. Jer. 4 1.  And to turn so far, as to get unto God, and walk with him in holiness.  
Consider, and be not loath to repent, nor yet mistaken.  

Mot.  Know this is the only comfortable change for a poor sinner▪ not God is changed when he is said to repent, but the sinner is changed. When God doth his great works of Creation and of Miracles, he sets forth his own glory: but when he works upon the creatures, he works for their commodity; as here, for the benefit of Nineve which was sorely threatened. And the change was in the Ninevites, not God, either essence or purpose. Try it after them who will, he shall find that without the great change of conversion there is no good to be done with the great God of heaven: And upon such a change, God will turn frowns into smiles, and threats into promises, yea most gracious performances, as here;  
He repent of the eull, and did it not.  
Doctr. 2 
God merciful to the penitent.  God pardons penitent sinners, and turns away their deserved punishment. For pardon, see Psal. 32 5. David was humbled, and confessed his transgressions, and the Lord forgave him the iniquity of his sin. And see Esa. 55.6, 7. Seek ye the Lord while he may be found, call ye upon him a ●●le he is near; Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. So he did to the Ninevites, Jonah, Manasseh, the Prodigal, other great offenders. For punishment, distinguish.  
1. There is an eternal punishment due for sin, according to the infinite Majesty of God who is offended; everlasting punishment, 
Mat. 3.12.25.46.  unquenchable fire, the, 〈…〉 goes not out. Of this the Lord always dischargeth the penitent; He shall not die; namely for ever, not the second death: ●e dies naturally, but lives eternally.  
2. There is a temporal punishment▪ suppose by Famine, Sword, Pestilence, and other calamities. Many and great and sore evils the Lord denounceth against sinners, to affright them and bring them out of their evil ways; to hid pride from them, 
Job 33.28.  and deliver their soul from going into the oil: And if they be reduced, God may be pleased to release them of the evil threatened, as these Ninevites. But this is not certain, nor always comes to pass: God● 〈◊〉 Children in the temporal part are sometimes grievously afflicted, they so far provoke him by securely and unthankfulness, that they cannot be excused, Jonah for three days and three nights must needs lodge in the belly of the Whale: Jer. 46.28. I will make a full end of all the Nations ●●●ther I have driven thee, but I will not make a full and of thee, but correct thee in measure, yet I will not leave thee wholly unpunished.  
Reasons why God so pardons the penitent, are plain. Reas. 1 1. Because he is very merciful, and abundantly, gracious▪ 
Exod. 34.7.  The Lord, the Lord, merciful and gracious, forgiving iniquity, Reas. 2 transgression, and sin. 2. By Jesus Christ a ransom is found for the penitent; justice satisfied, wrath appeased, favour procured; heaven opened. 3. Promises are made  Reas. 3 in Scripture for this kind of sinners; and shall be made good to the full. 4. The work of repentance which Reas. 4 is begun in them, is a change wrought by Gods own Spirit, and therefore shall be honoured with the best fruits.  
So here is more encouragement to repent. Ye see your Use 1 remedy, if judgements be to be prevented, 
More encouragement to repent.  or to be removed; be humbled before your God, and it may be done. Jonah was a sign to the Ninevites, namely to repent and be pardoned: As he, so they; and as they, so we. All is for our instruction, that repenting as they did, we may escape as they did. And let none think to hold God to it, that though he repent not, yet he shall do well enough▪ Verily, verily (said our Saviour) except ye repent, ye shall all perish. 
Luke 13.5.   
So when a tender heart casteth doubts, that his sins shall not be pardoned, nor indeed can be, set it fly to this remedy; Grieve for thy sins, and confess them, and crave pardon for them, in the Name and for the merit of Jesus Christ; afterward doubt not but a pardon will be had, and in time will be sealed up to thy foul. 
1 John ●▪ 1.  He is our Advocate with the Father, and the propitiation for our sins; He sits in his Pardon-office in heaven, and in time will issue forth a pardon for thee. 
Mark 1.15.  Repent, and believe the Gospel, are the two main graces of the Gospel.  
Use 2 Lastly, let God be glorified in this Attribute of turning wrath away from penitent sinners; So doth the Church, Mic. 7.18, 19 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage the retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us, he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Subjects use to magnify a loving Prince, who remits the penal laws, and grants pardon to offenders. So doth our God, and so ought we to honour him. Consider, this is his end in granting forgiveness of sins, Psal. 130.4. That he may be feared. And this was the first and chief mercy which David commemorated in his thanksgiving, Ps. 105.3. Who forgiveth all thine iniquities. As also Paul, Eph. 1.6, 7. That we should be to the praise of the glory of his grace.    

CHAP. IU.  
Ver. 1.2, 3. 
But it displeased Jonah exceedingly, and he was very angry: And he prayed unto the Lord, and said, I pray thee O Lord, was not this my saying when I was yet in my Country? therefore I fled unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, of great kindness, and repentest▪ thee of the evil. Therefore now, O Lord, Take I beseech thee my life from me, for it is better for me to die then to live.  
THis Chapter sets forth the Events of Gods sparing of Nineve. 
Summe of the Chapter.   
The Events are of two sorts; a froward servant, and a gentle Master.  
In Jonah we see the example of a froward and waspish Saint, who too much cleaves to his own reason, without due respect had to the will of God, or to the good of sinners. For a good man, he is as choleric a man as lightly we shall read of. And we have his fellows, if not in goodness, yet in testiness and peevishness. Take heed, and do not imitate.  
1. We see how ill he takes the sparing of Nineve, 
Parts.  ver. 1. he is displeased and angry. 2. We hear him justifying his former flying, ver. 2. 3. We read a strange prayer he makes, ver. 3. Take my life from me. 4. We may hear more pevishness. ver. 9 I do well to be angry, even unto death.  
For the first of these, 
What is was that displeased Jonah.  we may not conceive Jonah displeased or angry at the repentance of the Ninevites; this being quite contrary to the truth of grace which was in Jonah. Grace never opposeth grace in another, but first desires it, and then rejoiceth in it. But, it displeased him exceedingly; that is, that the Lord did not the evil which he said he would do to Nineve. And why so? because now he should be accounted a false Prophets and God who said Nineve should be overthrown, should be blasphemed as variable, and not true of his word; as not only the heathens round about, but even the Israelites themselves would be ready to jeer at his coming home among them: A goodly messenger and message! and hereafter we will not regard thee a whit.  
It displeased Jonah exceedingly, and he was very angry.  
Some say he was offended at the calling of the Gentiles, as those in Act. 11. and 22. and that by the spirit of prophecy he, foresaw the rejection of the Jews, into whose room the Gentiles were to succeed. But this is too far fetched, nor agrees with the Text and Argument here brought, nor with the goodness of an holy heart, such as Jonahs' was. It is best to understand it as before.  

Note. The godly have, and confess their infirmities.  And we may observe: A godly man hath many and great infirmities; but withal, confesseth them though to the shame of his own face, as doth Jonah here. Formerly, from the same ground, we concluded the Divinity of the Scriptures; and now the sincerity of the Saints. Paul for them all; I do not the good I would, and I do the evil I would not: O wretched man that I am, who shall deliver me!  
Use. Remember this, ye Saints, and enure yourselves to the duties of humiliation and mortification; and where just occasion is, be not ashamed to confess and give glory to God. 
J●s. 7 19  Let God be true, and every man a liar. To me belongs nothing but shame and confusion of face: with a lowly deportment, suitable to those humble conceits and speeches you use concerning yourselves.  

Lessons to be learned from Jonah.  Then for mortification, learn by these failings of Jonah,  
1. Not to be wedded to thine own will, so as to set it before or above the will of God, as did he. Self denial is the first lesson that a Christian should take forth, and make use of it all along in his course: Be not wise in thine own eyes. Lean not to thine own understanding. Go not by thine own shallow reason, but which way the revealed will of God shall lead thee. Jonah had God's mind fully revealed to him in this point. Go and preach to Nineve, and thereupon should have silenced his own reason utterly.  
2. Having a desire to advance the glory of God, be sure to use right means thereunto; not as Jonah, who for fear of God's dishonour refused to do God's Errand at Nineve. It is a goodly and specious colour for actions to talk of the glory of God: but if the course be 〈◊〉 a direct and warrantable course, in vain shall the glory of God be pretended, who will never account himself honoured but in a way of his own. Yea, it hath been the advancement of many a wickedness, to pretend so and so in order to 〈◊〉; and the course of Antichrist, to make a noise of acting in order to the Church.  
3. Be tender of the life of man, and of his outward welfare; I say not soul, but even the body and worldly condition, as Jonah was not, and we see how he is chid for it▪ And we see how loving the Lord is, even in this respect, for 11. Should not I spare Nineve a City so populous? Remember the sixth Commandment, Thou shalt not kill, 
1 Thes. 4.6.  no not in desire. Remember those commands, Let no man defraud or go beyond his Brother in any matter, for the Lord is the avenger of all such. And, be chary of thy Neighbour's Ox or Ass, much more of his life, and comfort of his life; We are fallen into an hard, yea bloody age, wherein the life of man is little regarded; nor how well he shall go along in his course. Take heed, there remains a merciless judgement for them that show no mercy. 
Jam. 2.13.   
4. Study the gaining of souls to God, and be glad when there is the least hope of grace begun in any. Here also was some fault in Jonah; certainly he heard how they fasted and prayed, and turned from their evil ways: which should have gladded him, and made him congratulate their repentance, and safety thereupon. Remember, and do so: 
Luke 15.10.  Convert any if thou mayest be so happy, and as there is joy in heaven for a sinner that repenteth, so let it be on earth. It was a wicked humour in the Pharisees, that they envied the conversion of the Publicans. Beware thou, and be ambitious of the great honour of converting a soul, Dan. 12.3. To shine as the Stars for ever and ever.  
For the second particular: A marvel it is, that Jonah is so stout and sturdy after his great punishment, and all those terrors which God sent upon him. One would have thought he had had enough of his flying to Tarsus. Note. But so it is: Some godly men have stout and sturdy corruptions sticking by them which may humble them, and keep them upon their watch; and because they watch not as they ought, God sometimes exerciseth them with strong afflictions, and sometimes with strong conflicts in sad hours. Take heed, Use. Christian, and take thyself in the manner for every unmortifyed lust, and every corrupt affection. Sturdy humours are sometimes punished with sharp temptations, or Visitations of the Almighty.  
But I had rather put this humour of Jonah upon a way of carnal reasoning, which too much swayed with him at this time; taken from the mercy of God, which he thought would never so far proceed, as to let Nineve be overthrown though he said it; Was not this my saying, thou art merciful, & c? 
Calvin.  If Jonah had been sent to Nineve with an offer of mercy upon their repentance, as to the ten Tribes, we may verily think he would rather have offered his service, than declined it. But now he mutters against God for his mere denunciation of judgement, 
Note. Carnal reasonings mischievous.  as if it could not agree with the nature of so merciful and gracious a Lord God: and this misleadeth him.  
Carnal reasonings do sometimes lead us from God and duty.  
1. Totally as in the ungodly: eve● the mercy of God undoeth them, as they misuse it, it is their bane. They know God is gracious, and merciful, and flow to 〈◊〉, and of great kindness; therefore live as they list, turn grace into wantonness, sin more that grace may abound more. As men make it, mercy is a common packhorse for horrible wickednesses, and final impenitency. Why should they trouble themselves about repenting, when God is so merciful?  
2. Partially, in the godly, as here in Jonah; he knew these Attributes, and therefore he left Nineve and went to Tarsus. It were well if we did not sometimes bear up ourselves too much upon the mercy of God, and an interest in Christ, and certainty of salvation, and perseverance in grace, We hold these things right in the Doctrine, and miserably pervert them in the Use. And though we swim not with full Wind and Tide, yet we sail too fast with a side-wind.  
Take head, Christians, Use. 
Avoid them.  and down with these carnal reasonings, which exalt themselves against the knowledge of God, and against the due obedience to Jesus Christ. The ministry intends the casting them down, and so do you, 2 Cor. 10.4, 5. Never will Religion thrive, where such reasonings prevail. As it prevails more with any man, so he leaves them off, as Gal. 1.16. Paul consulted not with flesh and blood, but fell to his preaching-work.  
Consider, there be many of these carnal reasonings taken from the multitude, from example, profit, pleasure, credit, safety, or the like: but none more dangerous than this from the mercy of God; so long as God is merciful, on they go in their sins, and fear nothing. A miserable case!  
God is gracious; that is, freely for his own sake to forgive the sins of his people. And he is merciful; that is, will relieve them against all their misery, spiritual, temporal, and eternal. And he is 〈◊〉 to anger; that is, he is loath to empty the Vials of his displeasure upon sinners. And of great kindness; that is, tenderly considers their case, and is willing to do them good.  
But should this or any of these be abused to keep from repentance and amendment? were not this the ready way to be drowned in a sea of mercy? Jonah was almost drowned in such a sea; though a godly man, yet almost undone by misapplication of the mercy of God: But thou, O man, a secure and hardhearted wretch, wilt be quite drowned one day, look to it as well as thou wilt.  
For the third particular, It is a strange prayer that Jonah here makes, both for the manner, and for the matter of it: He prayed unto the Lord, and said, Take my life from me.  
Mark, this is spoken in haste, being exceedingly displeased, and very angry; and he speaks it in a muttering and chiding manner, expostulating the case even with God himself, I pray thee O Lord, was not this my saying when I was yet in my Country? as if he had said, I thought what thou wouldst do; I had just cause to fly away and never do the Errand at Nineve; I said what would come of it: A merciful God thou art, and by doing the Errand thou wouldst dishonour thyself, and I should go for a false Prophet.  
Note. God hath strange prayers put up sometimes at the Throne of Grace, even by his own people; in their passion they sometimes come before him in a tumultuating fashion. Our rule is, to pray without wrath, 1 Tim. 2.8. and many good limitations there are for the ordering of our prayers.  
Use. 1 Consider, Christians, and order your prayers aright, as for the matter, so also for the manner of them. Vent no passions before the great God of heaven. It will be ill-favoured prayer, which is so conceived and uttered And it must be a Divine patience that will bear with such a suppliant.  
And let a Christian that observes his weaknesses, learn hereby to pray for his prayers; not only for his Sins, Wants, Dangers, other evils, but even his prayers: O Lord hear, O Lord forgive, O Lord hearken and do, Dan. 9.19. There is an iniquity that cleaves to our holy things, which needs to be pardoned. Christ is our High Priest to take them away, and we need his intercession for that purpose. Prayer is so far from being meritorious, that without mercy it should not be accepted.  
But come we to the matter of Jonahs' prayer: Take my life from me, for it is better for me to die then to live; so Elias would needs die in all the haste for the wickedness of Israel, & for the persecution of Jezabel, 1 King. 19.4. Elias cause was, better than Jonahs', who only stood upon his own Credit, and God's truth in the message delivered: yet Eliah is reproved for it, ver. 9 What dost thou here, Elias? and here, Dost thou well to be angry? 
Note. Sinful to desire death, how.   
It is sinful to desire death according to our own passionate humours, and may justly be reproved.  
There be Cases wherein it is lawful to desire Death; as for example, when we see God calling us out of the world; when the Martyrs saw the truth of God lying at the stake; when the Congregation of the faithful is in danger if betrayed; when an eminent Minister or Brother is to be rescued, as Aquila and Priscilla laid down their necks for Paul, and we ought to lay down our lives for the Brethren.  
But for irksomeness of living, or in any corrupt way whatsoever to desire death, is utterly faulty, and deserves to be reproved. Why? Our life is the gift of God, vouchsafed for special uses which he hath appointed; that he may be glorified in us, both living and dying, Phil. 1.20. And therefore it may not be foregone till he please to take us off from our station. Rightly Paul, who in one respect desired to die, but in another respect desired to live, ver. 21.22, 23, 24.  
Take heed, Christians, and suppress all such wayward Use. 1 and hasty humours of desiring to die. Ye may be dead before ye are ware. And some have desired to die, who were glad afterward that they were alive. And why should ye die before ye have done your work? Or why are ye so  of suffering according to the will of God? It comes to pass sometimes, that those desire death in their own way, who have basely and treacherously avoided death in the way of God: nice and fine while they get their own ends, but otherwise foolhardy.  
Use. 2 Take heed, and to thy power use life well while thou hast it; in a Christian way say, It is better for thee to live then to die: during life there is much good to be done for the service and glory of God; The living, the living, he shall praise thee, Esa. 38.19. Spoken in opposition to the state of the dead, from whom all occasion of praising God is cut off, ver. 18. So in Psal. 115.17, 18.  
Take heed, it may be in death thou wilt wish for more time to live: or that thou hadst done more work for God, or gotten more hold of his love, or were grown more fit to die. Such cases have been, and such may be again. Walk in fear, and while thou dost live, live to some purpose.   
Ver. 4.5. 
Then said the Lord, Dost thou well to be angry? So Jonah went out of the City, and sat on the East-side of the City, and there made him a Booth, and sat under it in the shadow, till he might see what would become of the City.  
In these two Verses we have two things to be considered. 1. God's gentle chiding of Jonah, Dost thou well to be angry? 2. Jonahs' expectation of the Event, To see what would become of the City.  
For the former, we may well admire the gentleness and goodness of God toward his froward servant. God doth not fall foul upon Jonah for his rash anger, nor take away his life as he had desired, nor throw him into the sea again, which he could easily have done: But debates the matter calmly with him, to bring him to a sight of his Error, and set him into his right way again: Note. Teaching us how to treat with offending Brethren, Children or Servants; not wreak our displeasure in a furious manner, but so deal with them as they may best recollect themselves, and take notice of their failings for amendment. It is a foolish zeal which so reproves, as withal it seeks not the Parties reformation.  
And now we speak of zeal, we must remember that Jonah in his passion had a zeal of God after a fashion, being jealous lest his truth and glory should suffer by the sparing of Nineve, and himself accounted a false Prophet. Our zeal for God sometimes hath much mixture, Note. both of self ends, and self-seeking, and of excess in the venting of it. Sometimes we have a zeal of God, but not according to knowledge, as Rom. 10. ●. Take heed, and watch over this hot affection; neither let it be dampened on the one side, nor too much inflamed in the other. Beware lest God have cause to chide for the excess, saying, Dost thou well to be angry?  
So of good meanings: A man may mean well, and yet make great faults. Jonah meant well when he was exceedingly displeased and angry. Saul meant well when he kept the best of the  for sacrifice. Note. Uzzah meant well when he stayed the Ark from falling. Take heed, nothing is more deceitful than man's judgement of his actions in the things of God. In all points we should look to the will of God, and the rule which he hath given in his word.  
Dost thou well to be angry? He saith not positively, Thou sinnest in being so angry, but puts him upon his own better thoughts, and would draw from him his own confession; as if he had said, If I should make thyself judge, yet upon a serious consideration thou wouldst find thine error, that thy mind is as the raging sea, all in a tumult. L●cha, weigh well within thyself whether there be not a foul fault in this thine anger. So the expostulation is far more emphatical and urging, than a plain affirmation, though a chiding.  
Dost thou well to be angry? If a man would Rhetorically defend Jonah in his anger, there might be many specious colours for it. Or if we would a little admit his excuses, something might be said for him with some handsomeness. 
Rom. 3.  But, let God be true, and every man a liar: We know the judgement of God is according to truth and equity; And, a man shall never proceed safely and comfortably, unless he can satisfy his conscience by the word upon a just examination.  
Dost thou well to be angry? God could provide for his own glory without Jonahs' care; yea and for Jonahs' reputation. And, if God were so merciful as Jonah said, why should he not show it to repenting Nineve? Or must God at Jonahs' pleasure bacome severe and terrible? must he be cruel, that Jonah might not seem a liar? must more regard he had of Jonahs' Credit, then of Gods most holy Nature and glory? Lastly, it seems scarce to be endured, that God's do should be so censured and misliked by a poor, weak, mortal sinner. One of us would scarce abide it. Yet God abides it day by day. God can scarce do any thing either for afflicting us, or out of the ordinary road, but we are apt to mutter and complain; suppose about the confusions of the times, etc. In general we confess he is righteous in his judgements, 
Jer. 12.1.  yet in particulars we will needs plead with him, and talk with him of his judgements, why and wherefore. Take heed, and submit better.  
But the main point is this: Doctr. 
Say, Do I well to be angry?  A Christian when he finds anger stirring, should say, Do I well to be angry? Anger is a natural affection, and very good use may be made of it. Without some anger there will be no zeal for God, nor against sin. And he must needs be blockish and senseless, who will not be angry when he ought. There is a quietness which is sinful, and dishonours God exceedingly, and drowns souls in security. But otherwise, we should look well to our anger; suppose in case of God's do against us, or man's, or any cross, accident; A beloved Child is taken away by death, I suffer great loss by my Neighbour, or the like; my affections now are all in a hurry. But, Do I well to be angry? 
Eph. 4.26.  my rule is to be angry and not sin; the affection is good, but the distemper is evil. What is it? where am I? whether do I swerve from my rule or no? I am apt to offend one way or other: therefore I must weigh well how I manage my anger.  
But how shall a man know, whether he do well to be angry? Quest. Answ. 
Signs of allowed anger.  Answ.  
1. If there be just cause for thy anger, thou dost well to be angry; suppose at thine own sin, or the sin of another: especially to see the wickedness of the world, and how corruptly things are carried among men. In these ca●es, godly men have showed great anger, and were never disliked for it. Moses was very angry at their murmur and idolatries: and Christ at the profanation of the Temple. 
Exod. 16.20.32 22. John ●. 17. 1 Cor. 11.  And in such cases we ought to judge ourselves, that we may not be judged of the Lord; to rate ourselves for our ●illiness, and revenge on ourselves, and undo what we have done, to the best we can: there is just cause for it, because we were so foolish and ignorant, 
Psal 73.22.  and as a beast before God. Godly sorrow ever works indignation for errors committed, 2 Cor. 7.11.  
But there will never be just cause to be offended or angry with God's do against us, or against our opinion, as Jonah was in this place. All reason requires, that here we be dumb and complain not, and rest in this, There is more reason for it then we are ware.  
2. Thou shalt not do well to be angry, unless the cause be weighty and of some importance, as well as just. A Christian must not spend his powder upon trifles, as the fashion of some is. It would argue neither love nor wisdom. Not love, for that covereth a multitude of sins, and is not easily provoked. 
1 Pet. 4.8. 1 Cor. 13.4, 5, 7. Jam 3.17.  Not wisdom: for, the wisdom which is from above, is first pure, then peaceable. True love and wisdom reserves itself for weighty matters, where God requires more of our anger and severity, then of our mildness.  
3. Thou shalt not do well to be angry, if thou exceed the due measure of this affection more than the cause requires. There is a mean to be observed, and certain bounds beyond which we shall not do well. Even lawful anger if immoderate, degenerates into fleshly anger, it may be into fury; more fit for a Beast or an Heathen, then for a Christian. Our rule is, to be merciful as our heavenly Father is merciful; and we see how his mercy goes, Hab. 3.2. in wrath he remembers mercy. 
Esa. 27.7, 8.  Imitate God in punishing a Child, a Servant, an evil doer. God corrects in measure, and so must we.  
4. Thou shalt not do well to be angry, if thou keep wrath over long, as it seems Jonah did, 
Eph. 4.26.  ver. 9 I do well is be angry, even unto death. Our rule is, not to let the Sun go down upon our wrath. As we must not be quickly angry, so, when we are angry, we must be quickly pleased again; Else our anger may be turned into malice: And the Devil will watch the occasion to work us to farther ungodliness; as there, ver. 27. neither give place to the Devil. With a malicious man the Devil lies down at night, and goes to bed with him. Pure Wine is corrupted, if it stand too long upon the Lees.  
5. Thou shalt not do well to be angry, if thou grow into hatred of the sinner's person: for, right anger is bended at the sin rather than the person, as Mark 3.5. He looked about on them with anger, and grieved for the hardness of their hearts. Impenitency is the principal object of our grief and anger; And there are certain rules, that we must neither approve the sin for the offender's sake, nor hate the offender for the sins sake: Only in his great wickedness he must be either shunned and avoided, or else reproved.  
6. Thou shalt not do well to be angry, unless thou quarrel with thine own sins as well as the sins of others; and, unless thou be angry in God's cause as well as thine own: in both which, numbers of people, bewray much corruption. So did not Moses, 
Num. 12.3.  the meekest man on earth in his own cause, when spoken against by Aaron and Miriam, but in point of idolatry nothing but killing and slaying. And for our own sins, we see what our Saviour saith of M●tes and Beams in the eye, Mat. 7 1, 2, 3, 4, 5. Certainly every man hath most business to do at home: And those shall ever go for hypocrites, who strain at a Gnat, and swallow a Camel.  
Christians, bring your anger to these rules, Use. or know ye do not well to be angry. I confess it is hard to do, but say withal, it may be done: therefore Watch, Pray, strive against all excess and irregularity in your anger. And, the better to express it, suppress all the causes of disorderly anger, as Pride, Envy, Self love, Covetousness, Curiosity, Credulity, and all the bellows that use to blow up anger into a flame and combustion. Stop the cause, and the effect will cease.  
For Motives, consider how the Lord here chides Jonah for his excess, Dost thou well to be angry? consider how it is forbidden in Scripture, Eph. 5.31. Put away all Bitterness, and Wrath, and Anger. The same again, Col. 3.8. Consider how much sin this anger breedeth Jam. 1.20. It works not the righteousness of God. Consider the danger that comes of unadvised anger, Mat. 5.22. a man shall be culpable of judgement. Consider thy own infirmities, and how thyself would not be handled angrily. Consider, the Lord here useth Jonah withal the gentleness and moderation that can be; and we ought to be followers of God as dear Children, Eph. 5.1.  
Note. For the latter, note the wonderful strength of corruption, though it be in part subdued by grace. Though Jonah was a good man, and but now reproved of God for his anger, yet still he goes on in his way-wardness, and nothing will content him but to see the ruin of Nineve. Horrible stubbornness, which even makes him worthy to perish instead of the City.  
Use. Hear ye that have the truth of grace, and bend all your forces to the mortifying of Lusts more and more. Fear by Jonahs' example, to be obstinate or stiff in any of your resolutions; especially when the word gives some inkling to the contrary. Natural corruption is a sturdy old man, which will hardly be subdued.  
He went out of the City, and sat on the East-side of it.  
One would have thought rather he should have stayed in the City, to have given them more instructions, now that they were upon the point of conversion. If he had met with such a crop of Converts in Israel, he would have been glad of the occasion, and stayed among them with all his heart.  
But thus it is; Note. Blind passions and Corrupt affections hinder us from doing the good which we might and ought to do. Many a man might be very profitable in his place, were it not for his carnal conceits and foolish reasonings. He hath fair opportunity by the Office he is in, or by his relation, to beat down sin, but build up grace, to reform abuses of the Sabbath, to do good service in his generation: but by his self-conceitedness he sits still, and doth no good at all. Use.  
Take heed, and mortify the remainders of thy corruption; There be Canaanites yet abiding in the land: take them in hand, and subdue them more and more. It was the fault of Israel, that they sat still, and rooted not out the Remnant of the Nations: and therefore they proved pricks in their sides, and thorns in their eyes, to vex and trouble them from time to time, so it is still: Christians suffer by their corruptions, because they take not pains to root them out. And we see the contrary, how when Paul prayed thrice against the thorn in the flesh, 
2 Cor. 12.7.9.  he found a grace sufficient for him.  He sat in the shadow of his Booth, till he might see what would become of the City. 

Calvin.  Jonah was too literal a Teacher, and did not reach the whole mind of God, who, however he denounced destruction against Nineve, yet still left place for repentance; that if they humbled themselves, they should be spared; which Jonah understood well in preaching to Israel; but here in his prejudicated opinions he cannot remember, and so is justly kept doubtful of the Event, with enduring of scorching heat, and the loss of his Gourd.  
Note. Our corrupt humours do many times keep us in the dark, that we cannot see duty or comfort as we ought and should do. Every man is tempted when he is drawn aside with his own lust, and enticed, Jam 1.14.  
Use. Take heed, and subdue these odd humours, and pray for the Spirit of truth, who will both teach thee all saving truth, and bring all to thy remembrance. Had Jonah remembered the tenor of his former preaching, he had not expected Nineves destruction so pertinaciously.   
Ver. 6.7. 
And the Lord God prepared a Gourd, and made it come up over Jonah that it might be a shadow over his head, to deliver him from his grief; So Jonah was exceeding glad of the Gourd. But God prepared a worm when the morning risen the next day, and it smote the Gourd that it withered.  
Here the Lord seeks to correct Jonahs' Error by a real instruction, namely of a gourd, which, Argument. being comfortable to him, Jonah would have spared: but Nineve was far better than a gourd, and therefore the Lord most righteously will have it to be spared.  
The Simile is in five Verses, the Application in the last.  
For the former: we have, 1. God's providence, in ordering of such an help for Jonah against the heat of the Country; he prepared a guard. 2. Jonahs' comforting with such a help; he was exceeding glad of the gourd. 3. The withering of it, which was a great grief to him.  
Of the gourd; no such grow in these Northern Countries, 
A gourd, what Dioscorides.  but in the Eastern Countries a gourd is a shrub with broad, black, and smooth leaves, and hath a Pod with seeds which resemble some creature of that Climate. Such a shurb the Lord now provides for Jonah, that he may be sheltered from the scorching of the Sun. But here is something extraordinary in it; namely, that so tall and useful a creature should start up in a night, and that it should grow just to Jonahs' Booth, and so strengthen the weak shelter he had provided for himself. So it is a kind of miracle: and miracles have seldom been done for a particular man's use and benefit, though a dear Servant and Child of God. The greater mercy is this to Jonah.  
Observe here the providence of God reacheth to the Note. 1 smallest things that are, even to plants and Worms. We have seen it formerly in the matter of Tempest, Sea, and Whale, which are eminent works of God; and now we see it in a base shrub which God prepares for Jonah, and in a silly worm which he prepares to whither the shrub. So of little sparrow, and hairs of the head Mat. 10.29, 30. All are numbered, and not one falls to the ground without the will of our heavenly Father, who also telleth the number of the Stars: And upon Egypt he sent the Flies, Lice, Frogs, Locusts, other Plagues, and took them away when he pleased.  
Now bless the Lord who humbles himself to behold things Use 1 on earth, 
Psal. 147 5.  Psal. 113.6. We may well admire and adore this glorious Lord God; his understanding is infinite, his Power, Presence, Wisdom, Mercy, care of his people, preservation of the creatures, even the meanest. Jonah was much bound to be thankful, that when the Ninevites yielded him no entertainment, and he provided a simple one for himself, the Lord prepared this gourd for him. Which is also our case not seldom.  
Use 2 Learn also in the smallest turns of providence to look upward, and ascribe all to the right causes. Whether it be for mercy as this gourd, or for affliction as the worm, it is all of God: he prepared the one, and the other; and so he doth still: It is not luck, or mere chance, or second causes, but God provides and order all these supplies, with all the events, and all the crosses: It is the Lord; be patiented, 
1 Sam 3.18. Job 1 21.  or be thankful; The Lord gave, and the Lord took away, blessed be the Name of the Lord. It is not our own how or sword, but the right hand of out God. If it be a little drug or potion that doth me good, an obscure friend, a small accident, a little help to stand me in stead, it comes of God and he shall have the glory of the thing, Dan. 11.34. They shall be helped with a little help.  
This would be of singular use in our whole course, to live as Christians: to acknowledge a dependence on heaven, to see by faith the Sovereign Lord of the world; to breed contentment in that little which is allotted to us, to make us thankful for small favours showed, or patiented when a small matter falls out and crosseth us. The Lord prepares the gourd and the worm: not only the Whale, but the Worm. We are apt in great matters to think God hath an hand, but in small matters we scarce look so high: take heed, and look upward even in small matters.  
Observe again, how powerful the providence of God is Note. 2 in these small matters. 1. In erecting a gourd, it came up in a night; in the common course of Nature it should have been growing up a quarter of a year together, to a just tallness and bigness: but God makes it shoot up in a night. The Lord sometimes on a sudden shows light and comfort to his people, when and where they lest expect it; at the Red sea, out of a Rock, in the midst of Jordan. He stirred up the spirit of Cyrus, to send his people home to their own land. He delivered them from Haman in a way which they least thought on. 2. In taking the gourd away: he prepared a worm which smote it, and it withered. He could have blasted it without a worm, but pleased to use such a vile creature for our instruction. Small things can cross us when God bids them: Grasshoppers, Amos 7.1. Flies and Lice pestered Pharaoh exceedingly. A small cut in the flesh hath gangrened and killed. Little David slew the mighty Goliath.  
Learn to see a powerful God in a weak creature; Use. 
1 Cor. 1 27, 21.  Weak things of the world to confound the mighty. By the foolishness of preaching to save them that believe. To uphold a weak Christian against Principalities and powers, 2 Cor. 12.9. My strength is made perfect in weakness; Water in Baptism to set forth Christ's blood, and cleansing from sin. Bread and Wine in the Lord's Supper to set forth the body and blood of Christ, and to nourish the believing soul to life eternal. So of old, the sword of the Lord and of Gideon; his Barly-cake overthrew the Tents of the Mid●anites, Lamps and Pitchers confounded their mighty host. Trumpets of Rams-horns demolished the walls of Jericho. Moses his Rod divided the Sea. All pointing at the wonderful power of God, working by such silly means. Where glorious means are used, we are apt to dote on the means; but where the means are so simple, we are forced to look up unto God.  
Note 3 Observe yet more: God provides for his ill deserving servants; 
God provides well for ill deservers.  as here for choleric Jonah; he lives whereas he desired to die, and beside, hath a gourd prepared which affords him much comfort. Though we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. 2.13. God's Children sometimes deserve full ill at his hands, and are ready to draw down wrath upon themselves, but in mercy he forbears, and continues a gracious providence toward them.  
Use. Mark these footsteps of his go with you, and strive to be thankful. In our passions sometimes we make faults enough, and forfeitures, and open a sluice to let in judgements: but the Lord stops the Dam, and we are not drowned. Admire his goodness, and be enlarged unto thankfulness. He doth good to them that deserve it not, yea to them that deserve ill at his hands; more, to them that are drawing mischief upon themselves.  

Note. Small matters sometimes very comfortable.  Come we now to see how Jonah. comforteth himself with his gourd; he was exceeding glad of the gourd. Small matters sometimes are very comfortable to us; a Cup of cold water, water out of a Rock, Manna out of a congealed dew. Naaman's washing seven times in Jordan. A few Figs and Raisins to the fainting Amalekite. A bunch of Figs to Hezekiahs' Bile. Barly-loaves to thousands of people. And, to an hungry soul every bitter thing is sweet.  
Whereby we see what poor and weak creatures we are, Use 1 and what a silly life the life of Nature is; sustained and cherished by those small matters. And if so, be humble, meek, thankful, heavenly-minded, affected earnestly toward a spiritual and eternal life. It is time to get Christ to be our life, who said, I am the way, the truth, and the life; 
John 14.6.  to get the Spirit of life, to enter into the way of life, to nourish an hope of life everlasting. Life of the soul is infinitely better than the life of the body, and so are all the means that maintain it. Outward things commonly are prized according to their worth, and what they will yield, and so should the means of grace be mightily prized. The wisemen were very glad of the Star that led them to Christ, 
Mat. 2.10.  teaching us to prise gracious means which first lead us to Christ, and afterward confirm us in him.  
And we learn in small matters to take notice of a great Use 2 love which affordeth them, and much comfort by them. Mercies commonly are best seen in the want, but it were better to esteem them by the use and benefit of them; it would argue more ingenuity, it may be the truth of grace. It were base not to discern the benefit of our Limbs and parts, but only by the Toothache, loss of a Joint, breaking of Bones, or the like: Nature can do this, but grace looks higher, to a great God in a small favour; Oh it is no small love, nor small purchase, nor small pledge: Sleep, digestion of Meat, Sunshine, Seasons of the Year, are ordinary and come of course, and they are small to see to, and of daily use; but should not therefore be the less prized, nor improved for God. Inest sun gracia parvis.  
For the latter, the withering of the gourd, to the great grief of Jonah.  
God hath ways and means to blast our greatest comforts; as here, 
Note. God can soon blast our comforts.  the gourd whereof Jonah was so exceeding glad, a worm was bespoken to smite and whither it. So we read of blasting and mildew, Locusts, Caterpillars, Canker-worms, Palmer-worms, Grasshoppers, other Destroyer's of Gods providing; whereby an hopeful crop in the Spring comes to very little in the harvest; all of the Lords doing, Hag. 1.6, 9, 10, 11. Psal. 107.33, 34.  
Uses. 1 And it teacheth us.  
1. Wither to look in all calamities of the year; as for example, the worm which God prepares, the East-wind, Red wind, Black wind, other evils that come and blast our hopes: They come not without the Lords sending, therefore this is his Controversy, therefore for sin, therefore be humbled, make peace, get into his favour, walk more carefully for time to come. Excellent instructions for all of us: Do we not all live of the field? and who must prosper the fruits of the field, harvest or vintage, but only God? and if it be not prosperous, who is it that blasted it? the common saying is, My Garden or Field was likely to yield a good Crop, but a scurvy worm came and destroyed all; I shall scarce be able to pay my Rent, or maintain my Charge. Nay but, O man, who prepared that worm, or sent that East-wind, or other spoiler? Affliction springeth not out of the dust, there is an higher cause, look thither, and see what is to be done in a Religious way.  
2. To check and moderate our joy in these earthly things while they last with us, as knowing they may be soon blasted and taken away. The Grass withereth, and the Flower of the Field fadeth away; Even so i● the glory of the world. 
1 Cor. 7.30.  Therefore rejoice as not rejoicing. Comfort may be taken, but take it in a moderate manner. Some are taxed, 
Judas 12.  that they fed themselves without fear; and they are a great generation  of men that are wholly in their natural enjoyments. It is noted for part of Jobs piety, that he was jealous over his children's Feasting, and it would be piety in others to be jealous over themselves.  
3. To improve the comfort we have by the creatures, Use 3 to the glory of God who gave and preserved them, 
1 Cor. 10.31. Drut. 28.47, 48.  and must bless them to us. Whether ye eat or drink, or whatever ye do, do all to the glory of God. In his hands our breath is, and all our times, and all our comfortable enjoyments. It were good to keep in with him, that these mercies may be continued, as also blessed to us. The chief Motive is, to have comfortable Communion with our good God; but it is one Motive, to have an holy and wholesome use of the creatures. While the Rent or Service is duly paid, the Tenant enjoys all quietly.  
4. To foresee changes that may quickly come upon Use 4 our natural contentments. Jonah should have thought, it is a pretty accommodation to have such a gourd; but, may not a worm soon smite it, and cause it to whither? Certain it is, that God never lets us a long Lease of these temporals, but we shall have and hold them at his pleasure. A great change there will be at the last, and we should ever wait for it: but before that time there may be many changes, 
Job 14.14.  and it will be our wisdom to make account of them. It will be far easier to say, The evil that I feared, is come upon me. He was wise and holy who said, All the days of my appointed time will I wait till my change shall come.  
5. In all such changes that happen, we should be patiented and submit to the will of God; as dumb, 
Psal. 39 9  and not open Use 5 the mouth. This was one of Jonahs' faults, that when his gourd withered, he was angry, and said he did well to be angry to the death. Take heed; by much wriggling we may make our burden heavier than it would have been. But by patience an evil becomes much lighter, which could not be prevented, nor afterward shaken off.  
6. Above all blasts take heed of a blast upon thy soul, Use 6 and upon the Ordinances, and left that voice come forth, Never fruit grow on the tree more; 
Mat. 21. Ez●k. 24.13. Rev. ●●. 11.  or that, Thou wouldst not be cleansed, thou shalt not be cleansed; or that, Be filthy still, be unrighteous still. These are heavy judgements of God, and lie upon the spirits of many for their unthankfulness and unfruitfulness under the means of grace. They are worse than Famine, War, or any temporal judgements, as the foul is more excellent than the body: Yet inflicted on many, because they have long sat under the dews of heaven, and are still a barren heath; nigh unto a Curse, whose end is to be burned, Heb. 6.8.  
Take heed, Christians, lest God in wrath blow upon these Ordinances, and for your sluggishness make them altogether ineffectual. This is come upon some already, no whit moved by all the good instructions and exhortations they have heard in the ministry. And some have lost the fine and ripe parts which sometimes they had, and are become very sots. Others are quite fallen away either to Profaneness or Heresy, as the Dog to the Vomit, or the Sow that was washed, to wallow in the mire: or as the Salt which hath lost his favour, and good for nothing but the Dunghill.  
There be some sorts of men specially that should beware of these spiritual blasts. 1. Young people, who are newly looking into the world. 2. Those that come out of dark Countries to a place of light and warmth, by good preaching. 3. Those that had their Consciences roused by a fit of sickness, and took up good resolutions. Beware lest for negligence the Lord swear in his wrath that ye shall not enter into his rest, Psal. 95.11.   
Ver. 8.9. 
And it came to pass when the Sun did rise, that God prepared a vehement east-wind, and the Sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die then to live. And God said to Jonah, Dost thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.  
Two things are proposed in these two Verses. 
Parts.  1. A farther trial of Jonahs' patience which is found to be small. 2. A new chiding him for his anger about the gourd, together with his stout reply, ver. 9  
For the former: God is pleased farther to try the patience of Jonah by adding a new affliction; he not only blasts his gourd and takes that away, but increaseth the vehemency of the Sunshine which faints him up, and makes him even weary of his life.  
So with us: 
Note. Loss of good, smart of evil.  God sometimes not only takes away our natural comfort and worldly accommodations, but sends upon us smart and grievous afflictions; droughts, scorching weather, distempers in the Air, thereby distempers in the body, fiery and acute Diseases, as Agues, Fevers, Inflammations, Leprosy, Calenture, etc. which are one of the threats for disobedience, Deut. 28.21. Or if it be not so bad, yet the hot season shall make us faint, and weary of our lives, as here Jonah.  
But why did not Jonah return into Nineve, and get Quest. 1 shelter there? or remove into some Village near hand, where he might be protected from this hot weather? Answ. 1. Because he was of a stout and sturdy spirit, Answ. and would not seem in the least to be beholden to the Ninevites, or any of their Neighbours. 2. Because he expected every day the ruin of Nineve, which he would be glad to see with all his heart for his Credit fake which he took to be much engaged in the business. And what should he do in a ruinous house, which was likely in short time to come tumbling upon his head?  
Quest. 2 Another question may be, why the Lord doth thus follow him with more and greater afflictions. Answ. Answ. Because he had a mind to break and subdue this sturdy humour in Jonah: which the mere loss of the gourd could not do, as for 9 he was angry for the gourd; and fears not to tell God, that he doth well to be angry, even unto death. So there needs a farther and stronger Purge to carry away this extremely peccant humour; as with us also, whom lighter afflictions do little prevail withal.  
Uses. 1 Take we hence these instructions.  
1. To justify God in all his sharp deal with us; when not only he takes away our Children, Wealth, Corn, , comforts of this life, but sends Famine, Sword, Pestilence, new Diseases, Pox, Agues, other evils; Say, 
Psal. 145.17.  The Lord is righteous in all his ways, and holy in all his works. We are apt to sit in judgement upon his do, and charge him foolishly, as too severe; but should rather clear him, and lay the blame where it ought to be laid, Psal. 51.4. That thou mightest be justified when thou speakest, and be clear when thou judgest.  
Uses. 2 2. To lay all the blame of our sufferings upon ourselves; as Pharaoh at last was taught to do, The Lord is righteous, but I and my people have sinned. And when we find ourselves apt to mutter against God for feverity, we should take ourselves in the manner, and say, Why do we complain when the cause is in ourselves? Wherefore doth a living man complain, 
Lam. 3.39, 40.  a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord. And if we had our due, we should be utterly consumed, yea cast into hell long before this time; as in the same place, It is the Lords mercies that we are not consumed, because his compassions fail not.  
3. To mortify those wretched corruptions which God Uses. 3 would have to be weakened, as here, this stoutness of Jonah; and to break off those sins which most agree with our crooked nature, and odd occasions of offending. A sharp winter useth to kill the weeds and vermin and cherish the Corn that is bidden. So let it be with our failings in one kind or other.  
Jonah fainted, and wished in himself to die.  
He that will wish himself dead so often as he hath sore occasion, shall have more occasions than one so to wish. 
Note. Idle wishes.  Jonah had prayed this before ver. 3. I beseech thee, take away my life from me. And now seeing God pleased not thus to gratify him, he falls to wishing which is a lighter kind of desire. And whereas at first he only thus wished in himself, afterward he uttered his mind, saying. It is better for me to die then to live, as ver. 3. So David in Psal. 39.3. My heart was not within me, while I was musing the fire burned then spoke I with my tongue.  
Take heed, Christians, Use. and smother these hot and unquiet, affections at the first arising mark them, censure them, suppress them, use means to subdue and vanquish them, as for instance. Get abundance of faith and patience, which may keep you from this fainting and wishing: so did the Apostles and Martyrs, and other holy men in great and lingering afflictions, 2 Cor. 4.16, 17, 18. For which cause we faint not but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a woman, worketh for us a far more exceeding and eternal weight of glory: While we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal; but the things which are not seen, are eternal. And consider it is not a manly thing, to desire death so often as strong afflictions shall urge; and we saw on ver. 3. how we may desire death, and how not.  

Whether it be better to die then to live.  But let us a little examine the truth of this saying of Jonah, It is better for me to die then to live. Is it indeed better to die then to live? Answ. 1. Within the limits formerly mentioned it is better, namely, when God calls us away, or the like, Eccl. 7.1. The day of death is better the day of ones birth. 2. Without such cautions it is not better; and mark, it is neither better for godly men, nor for others.  
1. Godly men may do much good in the Church while they live, which if they were dead, they could not do; as for example, while Paul continued among his Converts, he abode with them for their furtherance and joy of faith, Phil. 1.25. and this consideration put him into a strait, 
Phillip 1.23.  whither he should be dissolved which was far better for him in his own particular, or live yet longer. A godly Minister while alive, may be a means of converting, confirming, or recovering many. So a godly parent; or master. Yea, in respect of a man's own self: he may get the more hold of God's love, and do more good to put upon his accounts in that day, and see his charge of Children well bred up, and entered into the world; with counsel to them where they err, or to neighbours between whom peace is to be made; and divers good offices.  
2. Wicked men of all other should not desire to die, whatever their suffering be in the world, because their peace is not yet made with God; they are not yet in Christ, they have not yet repent, nor ordered their way so as to be fit to die: And if they die before they he fit, they have infinitely worse sufferings remaining for them. It is for such to fear death, and get it put off as long as they can. Why? then they shall keep out of hell so much the longer. 
Prov. 14.32.  None but the righteous hath hope in his death. Others, by well using the means of grace, and accepting the offers of grace, should labour to become righteous; namely by justification and sanctification.  
For the latter: God gently chides Jonah for his anger about the gourd, and Jonah stoutly replies upon God in way of justifying himself. Two strange passages! see a little what instruction they yield us, to glorify God, and condemn sinful self.  
For God's gentleness, he doth not take Jonah at his word, when he wished to die, but only gives him a gentle chiding, as ver. 4. Dost thou well to be angry? but there he was angry for sparing of Nineve, 
Chide gently.  here for losing of the gourd. Both times God is very meek to him; chides him, but as gently as may be. Imitate, chide as occasion requires, but chide with mildness, and in a treatable manner; try whether ye cannot reprove sin with some love to the sinner: use mild words and strong arguments; we ought to be follower of God as dear Children. 
Eph. 5.1.   
Dost thou well to be angry? and he said, I do well to be angry, even unto death.  
Note the strength of affections; When we are angry, 
Note. Affections unruly.  we are apt to be angry to death. When we grieve, our worldly sorrow causeth death. When we desire, we are all on fire, and die if we be not satisfied. When we love, we fall to doting: and so in other particulars, Cant. 8.6. Love is strong as death, jealousy is cruel as the grave.  
See hereby how much need there is to bridle affections with reason, especially with Religion. Use. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Well are they called unreasonable, and need to be carefully ordered. We have our affections common to us with the beasts, but have reason to curb them as beasts have not; and as Christians, we have rules of Religion where natural reason can do little; and even those that are religious, find enough to do in mortifying their passions, and regulating their affection's matter of much and constant care beforehand, and of sorrow afterward. Jonah was a godly man, and yet ye see in what a pickle he is, and with how much grief he is likely to return into his own Country.  
But mark how God expresseth the object of Jonahs' great anger; the gourd, a filty shrub, for which he had not laboured, nor made it to grow; it came up in a night, and perished in a night: yet he is angry, even unto death, and tells God he doth well to be angry. Note. 
Apt to be angry for small matters.  We are sometimes apt to be very angry for small matters; things not worth the joy while we have them, nor the grief or anger when we forgo them; as for example, If we sustain a little loss, If a small cross befall us, If a little discredit light upon us, or an opinion of difered it; etc. Weak minds and strong fancies do us much ruth in these cases. Our hearts are set too much upon them, Reas. and we are too much wedded to our own wills: and in present think we shall never be recruited of such comfortable accommodations; so take on, as if there were no comfort to be had: as Hagar, when a well of water was near unto her. And here, no doubt but there were other shrubs thereabouts, to which Jonah might have repaired: or if not, this is not the first time that shrubs and Trees too have been blasted.  
Use. 
be patiented.  Take heed, Christians, and bewray not such weakness about these trifles. Say, if I keep patience so little in these poor things, what shall I do when God comes to take away my life? what, if my house should fall on fire, and all my goods consumed to ashes? what, if all my Children were slain at a clap, as Jobs were even there I must submit, and be patiented, possess my soul, and inherit the promises: much more in the matter of shrubs.  
Object. Answ. 1 Oh it was a witty Child, and a towardly! Answ. Whatever it was, it was not too good for him that took it away, and he saw thy doting; and he intended good by the affliction. No doubt but some of Jobs Children were pretty and towardly: and we read they were very loving one to another. And we easily conceive, that a gourd to a Booth was a pretty accommodation.  
Oh I shall never get the like comfort if I live never so long. Answ. 1. Thou dost not know; if not in kind, yet thou mayest have as good, or better. 2. To a good soul one God is better than ten Sons, an hundred houses, millions of gourds, or the best of creatures.  
Oh there is the question, whether God love me or no: I am sure he takes away my comforts, but I am not certain that in Jesus Christ he is become my God. Answ. 1. The assuring of God's love to the soul is a business to be done at all times; not only in troubles, losses, and afflictions, but even in our greatest prosperity, and when we have gone farthest about our evidences. Even Believers themselves must give diligence to make sure their Calling and Election, 2 Pet. 1.10. 2. Certain it is, that neither the enjoying of earthly comforts is a sign of God's love, not the losing of them a sign of his wrath or hatred; Eccl. 9.2. None can know love or hatred by all that is before him. Yet this is a case wherein some godly Christians do sometimes too puzzle and perplex themselves.  
But I conclude with this stout reply of Jonah upon God: 
Reply not against God.  Dost thou well to be angry? yea, I do well to be angry, even unto death. He shown strange weakness before, that he was so angry for a trifle; but now he bewrays some wickedness, that he answers God so stubbedly, and with some degree of blasphemy. We might say as Rom. 9.20. Nay but, O man, who art thou that repliest against God? Shall the thing form say to him that form it, Why hast thou made me thus▪ We have little now to say for Jonah and his goodness, but only that, first, he writes these things of himself though to his own great shame in the Church for ever; secondly, he gives God the last word, as yielding at last to the equity of spiring Nineve. Go, and do thou likewise. 
Luke 1   
Note. Use. And let us all learn to be wise, especially those that are apt to be hasty and choleric.  
Passions in the strength of them do tend unto blasphemy.  
Observe them how they come upon thee, and be exceeding watchful against them. Augustus for staying his anger was counselled to say over his Greek Alphabet distinctly. Theodosius in the like case must stay forty days between a bloody decree and the execution. Some for want of such deliberation have broken forth into horrible Butcheries. Others into horrible blasphemies, Cursing and Swearing. And David blessed God for staying him in his bloody intentions against Nabal and his family. 
1 Sam. 25 32.    
Ver. 10.11. 
Then said the Lord, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night. And should not I spare Nineve, that great City, wherein are more than sixscore thousand persons, that cannot discern between their right hand and their left hand, and also much ?  

Drift of the words.  In this Conclusion of the Book the Lord applies the former Simile; showing that not the gourd was intended in the erecting or withering of it, but something else. So in other temporals: We live in the world, we eat, and drink, and sleep, and do business; but must so order our matters, as we may finally attain the life eternal. And in spirituals, so much good Preaching is not intended merely for hearing of Sermons, 
Rom. 10.17.  but by hearing to get faith, and to walk with God in an holy obedience; the receiving of Sacraments is not merely for the refreshment of the body, but that the soul may be strengthened in faith, comfort of the holy Ghost, and way of obedience. Remember, and aim aright, and put not asunder what God would have joined together.  
But mark the inference which the Lord makes; Argument. how he draws an Argument from the less to the greater; If Jonah may be pitiful, why not the God of heaven? and if the gourd may be spared, why not Nineve much more? God is infinitely greater than Jonah, and Nineve is almost infinitely better than a gourd. Therefore all the reason in the world requires, that Nineve be spared, seeing God pleased to have it so; say Jonah, is it not reason? And this convinceth him, that he hath no more to object; we shall not hear one reply more; he yields to the equity of sparing Nineve.  
It were good, that all sinners would thus be silenced, 
Note. Yield to holy convictions.  and yield to the convictions of the Ministry; as the man that was convinced in Preaching, and fell down on his face, saying, God in you of a truth, 1 Cor. 14.24, 25. Augustine faith, It is good for a man to be overcome by the truth; for, if he be unwilling, it will overcome him howsoever. Whatever defences a wicked man makes for his sins, hereafter he shall be non-plused, and have nothing to say for himself; as the Guest who had not on a Wedding Garment, questioned, stood silent, and could make no defence, Mat. 22.11. He was speechless; or, he was choked. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And so, out of the sinners own mouth he shall one day be condemned.  
Beware, and yield to a convincing Ministry, Use. both as concerning some act of sin, and concerning the estate of sin. Say it is a sin, when the word saith it is a sin, whether Drunkenness or the like; therefore to be repent and forsaken, and peace to be made with God. Say it is a sinful and damnable estate when Conscience so Items thee in hearing a good Sermon; therefore give all diligence to make it a good estate, as the Client that fears a flaw in his Title, or the Patient that doubts his Disease may prove mortal: to make sure work in soul matters, is far better then either of these.  

Parable, what it is.  Still mark, what kind of Doctrine the Lord useth, to make Jonah come to himself; namely, a parable; so Nathan by a parable brought David to a sight of his sins, and to repentance: and it was ordinary with our Saviour, by earthly things to instruct about heavenly. Without a parable he spoke nothing: 
Mat. 13.35.  I will open my mouth in a parable: A familiar kind of teaching, whereby a man of Art and Wisdom convinceth the judgement and Conscience of his Hearers concerning heavenly matters by occasion of earthly. And it is well, if men of Art and Wisdom do come down sometimes from lofty Themes, to treat with plain people in a plain and familiar manner. Some cases have showed, that this course hath taken when grave and weighty Discourses hath prevailed little, as being much transcendent to vulgar capacities. University-men grew not profitable Preachers, till they learned to Lisp and Halt with plain people. And some have adventured to say, 
Efope.  that the man in his Fables showed as much wisdom as any of the Philosophers. I am sure God hath chosen the foolish things of the world to confound the wise, 1 Cor. 1.27.  
Use. Then embrace and improve this plain teaching by similitudes. Despise it not because it is plain, but make much of it because it is profitable. It profited Jonah, and so let it profit thee. And beware, lest if thou profit not, it rise up in judgement to condemn thee the more heavily. 
Judge 9  Jotham by a parable reproached the Sichemites with their ingratitude and treachery; Christ the Jews with their unfruitfulness and unthankfulness, by a Vineyard let out to Husbandmem: Which to this day affordeth instruction to barren Christians, lest at the last they be deprived of the Gospel.  
For farther observations, gather up these glean.  
Note. 1 1. That the Lord saith, the gourd for the which thou hast not laboured. Many of us enjoy mercies and comforts, 
We enjoy mercies for which we laboured not.  for which we never laboured, houses which we never built, wells which we never digged, friends which we never deserved, it may be never thought on them. Heirs have lands they never purchased. All live of the field though they never ploughed. Children feed and are clothed though they take no care nor pains for their living: and all of us live at Gods finding though we deserve nothing, but rather the contrary; Man lives not by bread only, but by every word that proceedeth out of the mouth of God: and, Man's life consisteth hot in the abundance of the things he possesseth.  
Whereby see the free and undeserved goodness of God, Use. 1 who is a great Housekeeper, and gives us all things liberally to enjoy; many without our labour, some without our thinking, all without our deserving, His providence waketh while we sleep, and worketh for us while we take our leisure. In the nighttime he caused the gourd to spring up for Joaah: he cast a Kingdom upon Saul while he sought Asses: and upon David while he kept Sheep. Every morning Israel gathered bread in their Tents, which the dew of the night had baked. Who of us but can say, we have received mercies which we little thought on? we had mean beginnings, and sorry proceed, and yet we are increased into two Bands.  
Then for gracious Christians, how hath God prevented them with his graces, not willing, yea resisting? 
Eph. 2.12.  aliens to the commonwealth of Israel: enemies in their minds: rebels to all spiritual good: yet called and brought home, justified and sanctified, and in a fair way to be glorified. God is greater than they, and so they were overcome. God be thanked that ye were the servants of sin, but have obeyed from the heart he doctrine delivered, Rom. 6.17. An argument there, to urge a real holiness: to die to sin, and live to righteousness.  
Learn also to do good with those temporals, which God Use 2 hath cast upon you so unexpectedly. Honour the Lord with thy substance, 
Do good with such mercies the rather. Pro. 3 9 Deut. 8.11.26.5. Psal. 116.12.103.1.  and with the first fruits of all thy increase. When thou hast eaten and art full, forget not the Lord thy God. Hence the offering of the first fruits in the Law, and the paying of Tithes, and the confession, A Syrian ready to perish was my Father: and Jacohs confession, With my staff I went over this Jordan, and now I am become a rich man: and David's deliberation with himself, What shall I render to the Lord for all his henefits? Bless thou the Lord, O my soul, and all that is within me, bless his holy Name. And the censuring of the unthankful Lepers when cleansed, Ten were cleansed, but where are the nine? 
Luc. 17.17.   
Here let none take up an evil thought, as if excused because he hath faithfully laboured for what he hath gotten. Other Scriptures require it of the painful and laborious; or tell how God gives strength to get substance, Deut 8 18. and, how without the blessing of God all a man's labour will come to nothing, Ps. 127.1, 2. Still therefore he is the great Benefactor, and must be so acknowledged. Without him, and some grace from him, thou hadst been idle, rash, undiscreet a spendthrift, or crossed in thy way of getting.  
Much less think, What need I labour if God gives his blessings to them that labour not? Not so: for he hath set an order from the beginning of the world, that in the sweat of our brows we must eat our bread. Man is born to labour, as the sparks fly upward. Be not slothful in business. None may walk disorderly, but labour with his hands the thing that is good. So that Gods preventing us with goodness is no warrant for any to be idle, and cast care away. Idleness is a sin, and such are threatened to be clothed with rags.  
So in spiritual things: all are bound to a diligent and conscionable use of the means of grace, whereby they may get into the favour of God, and be saved. Lie at the pool to be healed of spiritual maladies. Wash in Jordan to be cured of the leprosy of thy soul. Dives his brethren were sent to Moses and the Prophets, to believe them if they meant to escape the place of torment.  
2 The Lord tells of sixscore thousand infants in Nineve, Note 2 
Our infants regarded of God.  which argues the hugeness of the city: twice before called a great city, and now we see it must needs be so; by this proportion what were all the Citizens put together?  
The Lord sees and respects the multitudes of people that are in the world, young and old, infants and all that know not the right hand from the left; one hundred and twenty thousand of them, millions in Constantinople, in Grand Cairo, Paris, other great Cities; one hundred thousand families of Jews in Alexandria beside the other Citizens, four hundred twenty and eight thousand heads at Rome upon a just account; so of others, London, York, Bristol, all particular Towns and Countries. He that calleth the stars by their names, and counts the number of them, keeps accounts also of young children: And as he feeds the Ravens when they cry, so he provides for us and our little ones. He told Abraham, 
Psal. 147.3.  how his posterity should be as the stars of heaven, and as the sands of the seashore for multitude, and how he meant to advance them.  
The reason whereof is taken from the infiniteness of his divine perfections: He makes all, Reas. and he preserves all as a Creator: and as a Father, he undertakes by covenant for the godly and their seed, saying, I will be thy God, and the God of thy seed. These Nivevites were heathens, 
Gen. 17.7.  and yet their little ones were thus respected. What then shall we say of Believers and their offspring?  
Now magnify God in this his large, and yet special providence. Use 1 In that Psalm it stands among the arguments of praise and thanksgiving. Ahasuerus by his great and long Feast did show forth the Majesty of his Kingdom: yet we read of no children among the guests: but our great Feast-maker gives entertainment continually to young and old, even all the millions in several countries. Meditate, and see how the glory of God will swell in thine eyes. We admire great Housekeepers, who keep many in family, and provide for every one decently, and in very order. The Queen of Sheba was ravished in mfnd, to see the order and glory, and provisions of Solomon's household. But behold, a greater than Solomon is here, infinitely more guests, and better provisions.  
Use 2 Again, this affords comfort to believing Parents, whom God hath blessed with abundance of Children, 
Comfort to Parents.  and sometimes they have careful and heavy thoughts how to provide for them; especially what will become of them when themselves are dead and gone; alas poor creatures, what will they do? If they were grown up, and able to shift for themselves, I should care the less: but they are young and tender, and my heart is much troubled for them. Now remember who looked upon Nineve, and there noted six score thousand who could not discern between the right hand and the left. And he is the same God still, infinite in all his Attributes, and as loving to our little ones as ever he was to these of Nineve: one of them far better than all the Ravens in the world, and yet God feeds every of them: and the Angels have a charge of our Children as well as of ourselves, Mat. 18.10. and it hath been seen, that God hath raised poor men's Children, and set them among Princes, Psal. 113.7, 8.  
Only let Parents be advised in three things.  
1. To lay hold upon the Covenant for themselves and their little ones: get God to be thy God, and the God of thine. A careless Parent in this respect is but a sorry friend to his poor Babes. Mark to whom the blessing is entailed, Psal. 103 17, 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children: To such as keep his covenant, and to those that remember his commandments to do them.  
2. To pray for their Children, that they may be respected in special love, and find mercy with the Lord; as did Father Abraham, Oh that Ishmael might live in thy sight! 
Gen. 17.  He that can pray, should exercise his gift in praying for his poor Children. As for the Church, State, health, harvest, other interests, so specially for the souls of his Children, and their eternal welfare.  
3. To give them religious education: bringing them up in the nurture and admonition of the Lord, as Parents are commanded, Eph. 6.4. It must not be only civil education, but religious. So did Father Abraham, and found it the way to obtain a blessing, Gen. 18.19. That the Lord may bring upon Abraham that which he hath spoken of him. So did David to Solomon. So did Lois and Eunice to Timothy. And so do thou to thine.  
And when this is done, be quiet, commit them to God and his providence, hope well of them even in dying: his seed shall inherit the blessing. Or if they miscarry, it is their own fault, who fell from their good education, and forfeited your prayers, and God's blessing withal.  
3. We saw on Chap. 3. that even the least in Nineve Note 3 joined in the Fast, yea and the very : 
Humbled ones shall be saved.  all cried mightily unto God to be spared: and now we see in the grant that is made, how the little Children and  are mentioned.  
They that bear a part in days of humiliation and fasting, shall find mercy with God in an evil time. Fasts shall be turned into joyful Feasts for them, Zach. 8.19. They that humble themselves under the mighty hand of God, in due time shall be lifted up, Jam. 4.9, 10. They that mourn, shall be comforted, Mat. 5.4. They that sow in tears, shall reap in joy, Psal. 126.5. Sorrow endures for a night, but joy comes in the morning, Psal. 30.5.  
Observe here: the Jews had a solemn Fast once every year, wherein they were to afflict their souls for sin, that they might find favour in the sight of God: And of this day two things are affirmed.  

Leu. 23.27.  1. That it was a day of atonement, that is, they should have their sins pardoned, namely in the blood of Christ who should come, figured in the blood of the sacrifices: Christ is the Lamb of God that takes away the sins of the world. Now this forgiveness of sins is the blessedness of a man, as Paul saith out of David, Rom. 4.6. So that the everlasting welfare of a sinful soul depends upon the due humiliation for sin.  
2. That in the evening of that day the Trumpet sounded for beginning the year of Jubilee; wherein every servant became a freeman, and every one returned to his land which he had any way alienated, Leu. 25.8. and when the Church of the New Testament was to be showed in vision to Ezekiel, it was on the same day of the same month, Chap. 40.1.  
Reas. 1 And thus the Lord shows favour to them that humble themselves in fasting: 1. Because of those promises; not that there is merit in their humiliations: though the body should be pined with fasting, yet no merit: bodily exercise profiteth little. 2. Those that truly humble themselves, are brought to Gods bend, and are become such people as he would have them to be, Believers, new creatures, reform, and walk with him in holiness. He knows we cannot be perfect: but when he sees us rightly set, it sufficeth and gives content: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.17.  In Christ he is well-pleased, and so with them.  
Use 1 Those than wrong themselves, who distaste our days of humiliation. They share not in the atonement, or the forgiveness of their sins. They miss of many temporal mercies which might be had. And they smart with divers afflictions, which to them are so many curses: as also are all outward blessings, Mal. 2.2. I have cursed your blessings. And see Zach. 14.16, 17, 18, 19  
Use 2 And if so, let all be willing to join in days and duties of humiliation, prescribed by authority: and do them in a right manner; that is, 1. With a broken heart, cast down for sin, Joel 2.12, 13. 2. With forsaking those sins which are confessed and lamented, Pro. 28.13. He that confesseth and forsaketh them, shall find mercy. 3. With doing the works of holiness, righteousness and mercy, which are quite contrary, Esa. 58.5, 6. Then follow large and precious promises, vers. 8. And all other are accounted but hypocrites, when they fast never so much, or never so often, Zach. 7.5, 6, 7.  
Consider, and remember the afflicting of the soul in fasting: and what the Infants and  could not do for want of understanding but merely by force, do you perform voluntarily, and do it sincerely, really, effectually. Such is the Fast which God hath chosen: and this is the way to find favour with God. After humiliation comes exaltation.    
FINIS.