John Trapp on Jonah 4:8

Verſe 8. God prepared a vehement Eaſt-wind] The windes then blow not where they liſt, at randome I mean, and without rule: but are both raiſed and layed againe by God at his pleaſure. He prepared, and ſent out of his treaſures,Jer. 10.13. this

violent Eaſt-wind [illegible: 1 letter] Heb: ſilent: R. Selomoh. ſo called either becauſe it ſilenceth all other winds with its vehemency: or becauſe when it blowes, men are made ſilent or deaf with its dinn, ſo that their tale cannot be heard. There are that by ſilent here underſtand a ſtill, low, gentle Eaſt-wind, that cooled not the heate of the avre inflamed by the Sun, but rather added to it, and ſet it on: [non-Latin text not transcribed] the Greeks interpret it: and this ſuites well with that which followeth.

and the Sun beat upon the head of Jonah] Ʋſſit & laeſit Pſal. 121. So the Poet, — ſeriente cacumina Sole. Chryſoſtome cannot but wonder, that whereas all fire naturally tendeth upwards, the Sun ſhould ſhoot his beames downwards, and affect theſe lower bodyes with his light and heat. Whereby if he be troubleſome to any Jonah, [non-Latin text not transcribed] it is becauſe God will have it ſo (for he is a ſervant, as his name in Hebrew importeth) without whom neither Sun ſhineth nor raine falleth Mat. 5.45.Mat. 13.6.21. Rev. 7.16. and 16.8.9. 1 Pet. 4.12. and who by afflictions (ſet forth in Scripture by the heate of the Sun) bringeth back his ſtraglers Pſal. 119.97.

that he fainted] Though the head of man bath a maniſold guard upon it, as being overlaid firſt with haire, skin and fleſh, like the three-fold covering of the Tabernacle; and then encompaſſed with a skull of bones like boards of Cedar; and afterwards with diverſe skins like ſilken curtaines: Obtectue fuit maerore [non-Latin text not transcribed]. Sept. and laſtly encloſed with the yellow skin which Solomon calleth the golden ewer Eccle. 12.6.

yet Jonah fainted and wiſhed in himſelf to die] Ita ut ab animo ſuo peteret mori, he required of his ſoule to go out of his body, Egredere ô anima mea, as Hilarion ſaid, but in a better ſenſe he called for death, as his due: being, belike, of Seneca's mind, that Nature hath beſtowed this benefit on men, that they may bereave themſelves of life, whenſoever they pleaſe: not conſidering that God is Lord of liſe and death, neither may any one lay down his life but when He calleth for it: as a ſouldier may not leave his ſtation, but at the command of his captaine.

it is better for me to die then to live] Not ſo Jonah, unleſſed you were in a better mind. You ſhould rather ſay as Martinus on his ſick-bed did,Sever. Epiſt. 3. Bernard. Domine ſi adhuc populo tuo ſum neceſſarius, Lord if I may yet be ſerviceable to thee, and uſefull to thy people, I refuſe not life and labour. Or as Mr. Bolton on his death-bed deſirous to be diſſolved, when he was told by ſome ſtanders by, Mr. Bagſhaw. in the life of Mr. Bolton. that though it was better for him to die then to live, Yet the Church of God would miſs him: He thus ſweetly replied with David 2 Sam. 15.25, 26. If I ſhall find faevour in the eyes of the Lord, he will bring me again &c. but, if otherwiſe, loc here I am, let him do what ſeemeth good in his eyes. A good man is born for the benefit of many, as Bucers Phyſitians ſaid to him: neither may he deſire to die out of diſcontent,Mel. Ad. Non ſibiſ[illegible: 1 letter]ſed multerum utilitati eſſe natum. as Jonah did for a trifle, wherein he was croſſed; and rather then which to have been deprived of, Niniveh that great city, by his conſent, ſhould have been deſtroyed. That he never after this would return to his own countrey, but was ſo ſick of the fret that he died of the ſullens, as ſome Hebrewes ſay, I cannot beleeve. See the Note on ver. 3.Eneid. lib. 1.