their proximity. To these, therefore, the heathen seamen turned the mind of Jonah, and then waited for his answer, that the vexing mystery might be solved.

And may not we adopt the same course to discover the true condition of a soul? With whom do we associate? Who are the men whom we choose as companions and friends? Are they the godly, or are they the godless? Are they the men whose lives are moulded upon the mind of God, or are they the men to whom God's mind is as nothing, and the creature's smile their paradise, their very breath of life? The shining of the sun does not more clearly betoken the existence of day than the company which we keep betokens the condition of our inmost souls. The ravening vulture and the timid dove can as soon associate, and be one, as a godly man can voluntarily associate with the godless; so that there was deep knowledge of human nature involved in the heathens' question-" Of what people art thou?" It is a question on which we need not hesitate to hinge our character and eternal prospects, not merely in the sight of our fellow-men, but even with the heart-searching God.

But this portion suggests still another remark, which we cannot omit. Jonah expected to escape from trouble by declining to do what God commanded. The erring prophet thought he would enter on a path of peace if he could only turn his back on Nineveh, and obey his own spirit, not his God's. But, instead of that, see how Jonah is beleaguered and beset by troubles which crowd upon him, like wave upon wave in that wild sea. First, the tempest comes, and he, in common with the whole ship's crew, is exposed to a terrible death. Then a heathen man rouses and rebukes one so wayward and

self-willed that he disliked to obey even God.

Then came the lot, and the detection, and, we suppose, the feeling of shame and degradation; and now we see him questioned and cross-questioned like a detected criminal, nay, humbled before the very heathen, and obliged to obey them, though he would not obey God over all. And this is an instalment paid of the wages of sin. Jonah sought for safety-he found only danger and sorrow. He would escape from the presence of God-he finds himself more firmly than ever in his grasp. He would not face the men of Nineveh-he must face death, then, in its most appalling form. Is it not true that whom the Lord loves he chastens, and scourges every son whom he receives? But oh, what it costs us to sin against our God—what misery it entails! How wise was he who said, "How cheap is godliness-how very costly sin!"

But we must now take up another topic, which will complete our present meditation. Jonah next confesses his faith, and announces the name of his people. "I am an Hebrew, and I fear the Lord, the God of heaven, who hath made the sea and the dry land."

Regarding this confession two opinions are entertained. Some consider the prophet as announcing here that he was a servant of God, without any feeling at that moment that he was sinning against Him. In this point of view, the words of Jonah proceed from a mind in which conscience is still asleep. The heaving ocean and the detecting lot have been alike unable to disturb Jonah's conscience, or awaken him to a sense of his shame. But others, more charitably construing the prophet's answer, regard it as a brief confession of his faith

-as announcing to those idolaters, that the living God was his God, and that that God who ruled alike on earth and sea, had found the fugitive out. Now, putting this favourable construction on the prophet's confession, consider to what it amounts. First, he was an Hebrew, enjoying the privileges of his nation, and yet he had abandoned them all, and was hastening to a heathen land. Rather than obey his God, he would, for a time at least, forsake all that could profit the soul, and prepare it for the promised glory of hereafter. Secondly, he says "that he feared the Lord, the God of heaven." It was not a local divinity-it was the omnipresent One. It was not an idol, the work of man's hand-it was the Creator at once of sea and land whom he adored; and yet that very man--that professor of the true religionthat prophet of the God of gods-is here detected, nay, here he stands confessed in a course which not even the darkness of heathenism can excuse. He professed to serve the Lord, and yet he was fleeing from him. It was not an idol whom he feared, but God over all; and yet Jonah is acting as if that God were, in some respects at least, confined to countries or a chosen spot. Well might that wanderer lay the hand upon the mouth. Well might he employ the words of another but more consistent prophet, "If I be a father, where is mine honour?" Well might he blush and be ashamed, even before the heathen seamen, who stood amazed at his transgression.

But let it never be forgotten that these things are written for our learning. As clause after clause of this profoundest book passes in review before us, be it ours to appropriate its truths, and profit by them all. And

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THE SAFETY OF THE MAN OF GOD.

are we under the erroneous impression that, in any sense, we can escape from the detection or the scrutiny of God? Then, do not blame the prophet Jonah, for in blaming him we but condemn ourselves. Or do we habitually remember that God sees us-that His hand is about us -that the very darkness is like the light to Him? Then ask the humbling but salutary lesson, Who hath made thee to differ? Why art thou not as Jonah was? Who hath brought thee nigh, and who hath kept thee so? Who hath taught thee to find thy chiefest joy in God, the living God? "I am what I am by the grace of God that is in me,” is the answer which at once glorifies Jehovah, and humbles the sinner; and when that is accomplished, all is well.

if

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And glance, just for a moment again, at what was already mentioned. The sin of Jonah was aggravated by the mercies which he enjoyed; and, if that be the case, may not we join trembling with our joy amid the mercies heaped upon us? Let the question be often asked, What my mercies be witnesses at last against me? What if I be found preferring my privileges to my God? What if I be exposed to rebuke at last even from the dark, deluded heathen? Christ will thus become precious— His grace and Spirit will constitute our hope, and God will indeed be glorified, when we walk like the children of the light, with our conversation in heaven, our God for our companion, and his Spirit as the first-fruits and earnest of the purchased possession.

CHAPTER V.

"Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them. 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. 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 perish for this man's life, and lay not upon us innocent blood: for thou, O Lord, hast done as it pleased thee."-JONAH i. 10-14.

WE are now approaching a crisis in the history of this prophet. The time has come when he must be thoroughly convinced that a man cannot resist God and prosper. Jonah is about to supply one of the most striking illustrations which our world ever saw of Jehovah's determination to put down iniquity, and humble all that is opposed to his holy will. The extinction of sin, the promoting of holiness, are the two great objects of the moral Ruler of the world, and we see both of these resolutely advanced in the case of this capricious man.

In our last meditation we found that Jonah, in the special providence of God, was fully detected as a fugi