Well, let us turn to God's Word
and directing you this morning to words that we find in that
Old Testament portion that we read Jonah. In Jonah chapter
2 and the seventh verse part of the prayer of Jonah. Jonah 2.7 When my soul fainted
within me I remembered the Lord, and my
prayer came in unto thee, into thine holy temple. When my soul fainted within me,
I remembered the Lord, and my prayer came in unto thee, into
thine holy temple. I want to speak then of the prayer
of the fainting, We read also in the New Testament that parable
that the Lord spake concerning prayer, which is made clear at
the beginning of that 18th chapter in Luke's Gospel. We spake a parable unto them
that men ought always to pray and not to faint. There's a link
between fainting and praying. Though often we feel that we
do faint in our prayers, and yet that fainting ought really
to stimulate us to more prayers unto God. Well, turning then,
as I say, to the words that we have here in Jonah 2.7, the prayer
of the fainting, the whole chapter. The second chapter of this book
is really taken up with Jonah's prayer. We read in the first
verse, then Jonah prayed unto the Lord his God out of the fish's belly. The prayer is very much Jonah's
prayer or the external circumstances of the prayer are, of course,
peculiar to this man, Jonah. But surely the inward state that
Jonah was in, is it not similar to the experience and the exercises
of all the godly? And I trust that that will become
apparent as we examine the content of the text this morning. We
think of the words that we find in the epistle of James where
he says take my brethren the prophets who were spoken in the
name of the Lord for an example of suffering affliction and of
patience and so can we not take these prophets as such an example. As I said the prayer is peculiarly
Jonah's own the circumstances to be swallowed up by a great
fish Surely that is something none of us has ever known or
ever likely to experience. And yet whilst the externals
are Jonas, there is a spiritual principle to be drawn out of
the content of his prayer. Again we're told in the New Testament
by the Apostle that all these things happened unto them for
ensamples or types, more literally. and they are written for our
admonition, upon whom the ends of the world are come." The ends
of the world, that is, this day, the Gospel day, all that's written
in the Old Testament, it belongs to the Church of the Lord Jesus
Christ. Well, let us come to consider
the content of our text, and dividing what I say into two
principal parts to say something first of the fainting, and then
secondly to look at the praying. When my soul fainted within me,
I remembered the Lord, and my prayer came in unto Thee, into
Thine holy temple. When we think of fainting, it
can of course be very much a physical experience, I don't ever recall
fainting myself, but maybe some have known what it is to pass
out, to faint. But where there is that fainting,
of course, there is first of all real life, physical life. And what is it that causes one
to faint? Well, maybe one is tired. We
certainly see how that Job was, rather Jonah, was in that sort
of a condition when he is there on the ship going to Tarshish. How quickly we read of him going
down into the sides of the ship. And it says at the end of verse
5, he was fast asleep, although this great storm has blown up. And verse 6, the ship master
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. He must have been a man weary,
a man fainting. Often there are a number of causes,
I suppose, for a person to be in that weak physical condition
and prone to faints. Maybe the person has given oneself
over to a great deal of toil and weariness and hunger and
thirst. Or we read of the children of
Israel. when they were struggling through the wilderness wanderings
there in the 107th Psalm hungry and thirsty it says their soul
fainted within them not just physical fainting of course but
surely here we're reminded of that fainting that might be said
to be truly spiritual fainting and this was the case no doubt
with Jonah here in The words of our text, he makes mention
of his soul. When my soul, he says, when my
soul fainted within me. Again, previously in verse 5,
although he's experiencing something very real in a physical sense,
he says, the waters compass me about even to the soul. All these
experiences are entering into the very depths of the being
of Jonah at this particular time. We know that he was a spiritual
man. How do we know he was a spiritual
man? Because in verse 4 he speaks
of looking again toward thy holy temple. I doubt that he was a
man who was not just outwardly an Israelite, but he was a true
spiritual Israelite. He understood the significance
of the Temple of the Lord, the place where God was to be worshipped. It was that place where all the
males in Israel were to ascend on those three great occasions,
the feasts, of Passover and of weeks and of tabernacles doubtless
many times he would go up into the temple to pray as the Lord
speaks of the publican and the Pharisee doing in his parable
Jonah was a man then who was familiar with the with the ways
of God and with the things of God And so it's not the first
time that he's ever considered the significance of the temple
of the Lord. I will look again, he says. He
had done this on a previous occasion, probably many previous occasions,
I will look again towards thy holy temple. We know that David
was a man after God's own heart and there are similarities between
the experience of Jonah, as it's laid before us in this chapter,
and the experiences of David. We sang just now from the 42nd
Psalm, the Metrical Psalm, and that Psalm, in its title, is
declared to be the Psalm of David. And are there not certain parallels
that we can draw between David and his experience in the psalm
and Jonah. Here is David and he's in a condition
where his soul is cast down. Why art thou cast down, O my
soul, and why art thou disquieted in me, he says. And then, like
Jonah here in our text, He remembers the Lord. Jonas says, when my
soul fainted within me when he was cast down, I remembered the
Lord. So too did David. There in the
psalm, he says, therefore will I remember thee. and he thinks
of past experiences associated with certain physical places.
I will remember thee from the land of Jordan and of the Hermonites
from the hill Mizah. And then he says, Deep, calleth
unto deep at the noise of thy water spouts. All thy waves and
thy billows are gone over me. You see the parallels that can
be drawn between the experiences of these godly men. They were
both of them men after God's own heart. How really the language
that Jonah is employing in his prayer is so similar to that
that we have there in the psalm. Here at verse 5 he says, The
waters compassed me about, even to the soul. The depths closed
me round about, the weeds were wrapped about my head. I went
down to the bottoms of the mountains. The earth with her bars was about
me forever. All the experience of this man
is not just a physical experience. It's a spiritual fainting that
is being described. And it's the experience, I say,
of the godless. We will know those times when
it's as if the Lord is far off from us. Spiritually our soul
is fainting within us. We're not always going to be
experiencing life on the mountaintops, not always having that ease of
access into the presence of the Lord. What was the problem here
with Jonah? Well, sadly this man had been
disobedient. We might say that he was in a
backslidden state. He had departed from the Lord. Remember how the Lord had given
him a very specific commandment. There at the beginning of the
book in the second verse, Arise, go to Nineveh, that great city,
and cry against it, for their wickedness is come up before
me. But what does Jonah do? He rose
up to flee unto Tarshish, it says, from the presence of the
Lord. He'd been told to travel to the
east and to go to the city of Nineveh
and to preach against it. But instead of that he flies
as far west as he could go. He goes to Tarshish and is reckoned
to be the regions round about Spain, the western extremities
of the Mediterranean sea. But he is going clearly from
the presence of the Lord. Isn't this a state of willful
departure, a state of sad backslidings from the presence of the Lord. We sometimes sing the words of
Charles Wesley's hymn 1060. We're wandering from the Lord
and now made willing to return I hear and bow me to the rod
for now not without hope I mourn. There is an advocate above the
fence before the throne of God. O Jesus, full of truth and grace,
more full of grace than I have seen yet once again, I seek thy
face. Open thy arms and take me in.
All my backslidings freely heal, and love the faithless sinner
still. How the hymn writer expresses
it there yet once again. I seek thy face." And here is
Jonah and he looks again towards God's holy temple there in Jerusalem. Oh, he was a man fainting, you
see, spiritually fainting, having willfully departed from the Lord,
having sinfully disobeyed the commandment of God. And now he's
reaping something of the consequences of his folly. And he is fainting. And do not we sometimes find
that we're like that? We're prone to faint. There might
be a cause, sometimes there's no cause, we can't understand
it. Maybe we grow weary and faint as we're waiting upon God in
prayer. Remember the disciples, those
favoured disciples in the Garden of Gethsemane when the Lord takes
with him Peter and James and John and they go a little away
from the others and then the Lord himself withdraws himself
from those three and says to them that they should watch with
him unto prayer, but they were weary and faint, and they begin
to sleep. And the Lord comes back to them
and says, What? Could ye not watch with me? Or
could ye not watch with me one hour? Watch and pray that ye
enter not into temptation. The Spirit indeed is willing,
but the flesh is weak. And though the Lord understands
that, Oh, he's touched with the feeling of all our infirmities.
He knows our sinless infirmities. He knows nothing of our sinful
infirmities. He's touched with the feeling
of all our infirmities, it says, tempted in all points like as
we are yet without sin. But he understands us. He was
a real humanitarian. and he lived a life of prayer
and he spoke that parable unto the disciples that men ought
always to pray and not to faint and remember the parable he speaks
of the impotent widow and the unjust judge and this poor widow
woman comes to the judge and the judge refuses to answer her
plea, he grows wearied because of her constant coming, so in
the end he does attend to her requests. And what does the Lord
say? Shall not God? Well, if the unjust
judge ultimately must answer the impertunate pleadings of
that widow, shall not God avenge his own image? which cry to him
day and night, though he bear long with them. I tell you that
he will avenge them speedily. Yet when the Son of Man cometh,
shall he find faith upon the earth? Or have we faith really
to be those who are praying? Maybe there seems, when we read
those words in Luke 18, to be some sort of tension or contradiction. speaks of the Lord bearing long
with them. He bears long with them and yet
he answers them speedily. For one day is with the Lord
as a thousand years, a thousand years we're told is as one does. Our time is ever ready. The Lord's
time is not yet come but we're to be those friends who don't
fight but persevere and press on and please constantly calling
upon the name of the Lord. Here we have Jonah's prayer,
And when my soul faints it, within me is his. Even in the midst of all his
weakness, in all his sinfulness, and now under God's chastening
dealings, he remembers the Lord and he prays. Well, let us turn
to consider more specifically the praying of Jonah, as he said before us
in the text. And there are two parts to his
prayer. There are two parts that I want to seek to bring out of
the content of this particular verse. Two things, there's a
remembering and then there's an entering. There's a remembering,
my soul fainted within me and I remembered the Lord. And there's
an entry, my prayer came in unto them. Into thine holy temple. I want us to look then for a
while at those two aspects of his prayer, the remembering.
And how necessary it is when we come to pray that we remember
the One that we're approaching. He remembers the Lord. And who
is the Lord? Well, this is the Covenant God,
LORD, as we see it so many times in the Old Testament, in our
Authorized Version, LORD spelled with those large capital letters. It reminds us that this is the
covenant name. It is that name derived from
what the Lord God said to Moses at the burning bush, I am that
I am. It's Jehovah. It's the gods of
the covenant. Well, how we see God's people
time and again having to recall that name and all that it declares
of God's mercy and God's grace to his people. Some, he says,
some trust in chariots and some in horses, but we will remember
the name of the Lord. And what is the name of the Lord?
Well, God's name is that revelation of himself. When we read of God's
name, God is declaring himself. Remember the great significance
of names. personal names that we find here
in Holy Scripture. And so here we see how that Jonah
is remembering the character, the nature of his God, who the
Lord is. Again, in Deuteronomy 32 and
verse 36 we have this statement, "...for the Lord shall judge
his people and repent himself for his servants when he seeth
that their power is gone and there is none shut up or left the Lord takes account of his
people when their power is gone and this is the case with poor
Jonah his power is gone he's fainting he has no strength is
at an end of himself. And what does it say there in
Deuteronomy 32? The Lord shall judge his people
and repent himself. That's an interesting statement
concerning God. God is not a man that he should
repent or the son of man that he should ever change his mind. He is the unchanging one. I am
the Lord, I change not, he says. His very covenant name is a constant
reminder of that. I am that I am. And the Lord
Jesus Christ is that one the same yesterday, and today, and
forever. Well what then are we to make
of that statement in Deuteronomy 32? that God speaks of repenting
himself. Well, when the Lord reveals himself,
he condescends to speak to us in human terms. You know, sometimes we read of
the arm of the Lord, or the hand of the Lord, or the eye of the
Lord. but God is a spirit and God doesn't
have a body like we have but that's God condescending to speak
to us in those physical terms that we might understand and
it's the same when it comes to God speaking of repenting himself
it simply means that God is changing his dealings he's not changing his his great
eternal purpose, that there are differences in the ways in which
God deals with his people. He deals with his people in a
variety of ways. But his purpose stands far. Oh,
there are devices in the hearts of men, says the wise man in
Proverbs, but the counsel of the Lord that shall stand that
can never be overthrown or frustrated and so that's how we interpret
those words of Deuteronomy 32.36 the Lord shall judge his people
and repent himself for his servants when he seeth that their power
is gone he doesn't always do the sign He deals with us in
a variety of ways. And the ways of the Lord are
beyond our understanding. His way is in the sea. His path
is in the deep waters. His footsteps are not known,
says the psalmist. What is Jonah doing? Well, he's
remembering his God. And he's remembering something
of the character of his God. What was the command that God
had given to him? Right at the beginning, the Rites
go to Nineveh, that great city, and cry against it, for their
wickedness has come up before me." The Ninevites, they were
enemies of ancient Israel. And God is sending His servant,
the Prophet, to go and speak against this Gentile city. Now to speak of their wickedness
and how God is going to deal with them. But you see Jonah
knows something of God's character. There was a reason why Jonah
did as he did. And we see it when we come to
the last chapter. We see at the end of chapter
2 how the Lord answers his prayer. The fish vomits him out upon
the dry land. Chapter 3, the word of the Lord
came unto Jonah the second time. Arise, go unto Nineveh, that
great city, and preach unto it the preaching that I bid thee.
So Jonah arose and went unto Nineveh according to the word
of the Lord. And then in chapter 4, as I was
saying, we discover the reason why he was so reluctant. Verse 2 of chapter 4, 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 before unto
Tarshish, for I knew that thou art a gracious God, and merciful,
slow to anger, and of great kindness, and repentant of the evil. You
see, God was pleased to spare the Ninevites. That's what we
see at the end of chapter 3. And although Jonah had that command,
he is so conscious of God's character. He is such a good and such a
gracious God. And this is what he is remembering.
When my soul fainted within me, I remembered the Lord. All he
remembers is the name of the Lord. He remembers all that the
Lord is, like the Psalmist. Look at the language that we
have there in the 143rd Psalm. I remember the days of old. I meditate on all thy works. I muse on the work of thy hands. What a good exercise it is, friends,
to sometimes sit still and reflect and to think over the course
of our lives to muse on God's dealings with us and to try to
trace something of His kind, His compassionate dealings now
we're sometimes overwhelmed to think of those tremendous events
in our lives that seem to swing on such small hinges meetings
that we might feel to be such chance meetings and yet the consequence
is that the whole course of our life is changed and we can we
can look back and we can trust the good hand of God working
out in our lives is goodwill and pleasure all time and again
we see how the psalmist remembers and as he remembers so he seeks
to to think upon all these things again look at the language that
we have also in that 77th psalm we've already referred to that
psalm, and there at the end of the psalm, thy ways in the sea,
thy path in the great waters, thy footsteps are not known,
there's a mystery in God's ways. But look at what we read previously,
verse 11, I will remember the works of the Lord, surely I will
remember thy wonders of old, I will meditate also of all thy
works, and talk of thy doing so God's providences are a mystery
there's a mystery in providence just as there's a mystery in
Christ but how good it is to remember something of the character
of our God and this is what this is what Job is doing in his prayer
always in a low place and there's a cause sometimes as I've said
there's not always a cause we can't always understand the Lord's
ways but Jonah behaved rather foolishly and disobediently.
He'd sinned against the Lord, he'd backslidden. His soul fainted
within, but he remembered the Lord, he says. And that's an
important part of praying. When we come to God, we need
to recall who it is that we're coming to. Oh, it is that God
who is absolutely sovereign. but it is that God who is also
so gracious all we think of the sovereignty of his grace salvation
is of the Lord that's how Job concludes his prayer in verse
9 salvation is of the Lord now Jonah had been cast overboard
and he was cast overboard at his own bidding it's what he
had told the men the mariners to do verse 12 in chapter 1 he
says take me up 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 us he's acknowledging that he is
the cause of all the trouble that has come on to those men
and what are they to do? they are to cast him overboard
but now when we come to his prayer see how he acknowledges that
God is in all of this in verse 3 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 All he realizes
is the hand of God, he recognizes that, he confesses it. It was
God who had pursued after this man when he went on board that
ship going to Tarshish. What do we read in verse 4 of
chapter 1? 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. And the margin here indicates
the strength of the original Hebrew. The reading at the beginning
of verse 4, but the Lord cast forth a great wind. In the text it reads the Lord
sent out a great wind, but the Lord actually cast it out. It's as if God reaches into his
great treasury and takes up a wind and hurls it after this ship
where Jonah is on board. How the psalmist again reminds
us of God, he gathers the waters of the sea together and he layeth
up the depths in storehouses. Or it is God going to the storehouse
as it were in order that he might find that wherewith he can pursue
his disobedient prophet. Or Jonah is brought, you see,
to acknowledge all of this, the sovereignty of God. How did these
men first of all come to realize that Jonah was the cause of their
trouble? Well there again in the opening
chapter verse 7 they said everyone to his fellow come and let us
cast lots that we may know for whose cause this evil is upon
us so they cast lots and the lot fell upon Jonah Now, I'm
not advocating the casting of lots, but it is interesting here,
because we know from what the wise man tells us in the book
of Proverbs how the lot is cast into the lap, and the whole disposing
thereof is of the law. It's not a chance thing. The
fictitious powers of chance and fortune I defy. My life's minutest
circumstance is subject to his eye, says the hymnautro. The
Lord is in all of this. And God's hand, God's finger
is upon Jonah. And so he prays, always remembering
his God, the sovereignty of his God. And our God by his sovereign
providence, he's the ruler over all things, over the waves of
the sea. when my soul fainted within me he says I remembered
the Lord and my prayer came in unto thee into thy holy temple and he prays to God and he does
not pray in vain it's interesting is it not what he
says previously there at the end of verse 6. Yet hast thou
brought up my life from corruption, O Lord my God. It's a perfect tense. It's what
God has done. He doesn't say yet thou wilt
bring up my life from corruption. No, he says in his prayer thou
hast. It's the prophetic Perfect. It's as if the deed is already
done. Before they call, I will answer, says God. Before they
call, I will answer. Whilst they are yet speaking,
I will hear. Or do we pray in faith? Faith,
the substance of things hoped for, the evidence of things not
seen. to know that we can never seek
the face of God in vain. Without faith it is impossible
to please Him. He that cometh to God must believe
that He is and that He is a rewarder of all that diligently seek Him. This is Jonah's prayer then.
It centers in God. It centers in the character of
God. He remembers the Lord. He remembers all those blessed
attributes of God. And that's the encouragement
to him. And as I said, how his prayer really comes to its climax
with those last words of verse 9, salvation is of the Lord. He remembered, he remembered
the Lord is God. But then the second aspect of
his prayer, as I said, he speaks of entering. The end of this
verse 7. My prayer came into thine holy temple. And that's
significant. Remember when Solomon built the
Temple of the Lord, we have that prayer, these prayers that are
recorded in Scripture, they're wonderful prayers, aren't they? Many of them, we have this prayer
of Jonah that we're considering something of this morning, we
have Daniel's prayer in Daniel 9, we have this great prayer
of Solomon's at the dedication of the Temple of the Lord back
in 1 Kings chapter 8. And there, Look at what he says
in verse 29. That thine eyes may be open toward
this house, that is the temple, day and night, even toward the
place of which thou hast said, My name shall be there, that
thou mayest hearken unto the prayer which thy servant shall
make toward this place. That God's ear might be open to all the
prayers that are made towards this place. Now, Jonah's prayer
is towards the temple. He is looking to the temple. As he says in verse 4, I will
look again toward thy holy temple. Doubtless he was completely disorientated. He didn't know where the temple
of the Lord was when he was there, in the depths, in the fish's
belly, but spiritually he is looking to the temple. And here
in the text his prayer is entering into the temple. Now, we've referred to Solomon
and Solomon's prayer, but you know a greater than Solomon is
here. What is the significance of the temple of the Lord? As
we've said many a time, the temple of the Lord, like so much of
the Old Testament, is typical. It's a type. It's a type of the
Lord Jesus Christ. Bunyan's little book, Solomon's
Temple, spiritualized, brings out that truth. Christ is to
be discerned there in all the furnishings of the tabernacle
of the temple. in all the services that were
to be held, it all points to the Lord Jesus Christ. He owns
that. He owns that. When he says to
the Jews there in John chapter 2, destroy this temple and in
three days I will build it again, and the Jews thinking, you see,
in terms only of the Old Testament, think he's talking about the
temple there in Jerusalem, but he's not. He's speaking of the
temple of his body. that he will rise again on the
third day and it is there you see that this spiritual man John
is looking, he is looking to the Lord Jesus Christ he is that
one in whom we have boldness and access with confidence by
the faith of him, by the faith of Jesus Christ our prayer enters
in when we come invoking that name. And that's why we invoke
the name of the Lord Jesus. We ask our prayers in Christ's
name, for Christ's sake. Or we're looking to Him who is
the fulfillment, the great antitype of the temple of the Lord. But
from where is it that this man is praying? He prayed unto the
Lord his God out of the fish's belly. He's in such a deep, desperate
place. He speaks of it in verse 2 as
the belly of hell. Or as the Margin says, the belly
of the grave. He's in a living grave. And he
uses a language that's associated with death and the grave. The
end of verse 6, Yet hast thou brought up my life from corruption,
O Lord my God. Or we can pray, you see, from
the very depths of the earth. You know, there's never a place
that we can arrive at, however low it might be, but the Lord
is able to hear our prayer and to answer our prayer. That's
the wonder. That's the wonder of the mediation of the Lord
Jesus Christ. In and through Him, we have access. We're able to enter in. And there is a progress here. And there will be a progress
in all real praying, surely there will, as we pray. as we press
on, as we persevere. What does he say first of all?
Verse 4, I will look. I will look again towards thy
holy temple. And then in our text, my prayer
came in unto thee, into thine holy temple. Oh, it's more than
looking now. It's that great blessing of entrance
and how his prayer is answered. And that's how the chapter ends,
the Lord spoke unto the fish, and he vomited out Jonah upon
the dry land. I said there's a greater than
Solomon here, but there's a greater than Jonah here. There's a greater
than Jonah here. Jonah, we know, is a type of
the resurrection of the Lord Jesus Christ. but also in the whale, we see
him as that one who is a type, a type of the Lord Jesus. I'm
thinking of the language that we have in Matthew's Gospel,
there in Matthew, Matthew 12, verse 40, as Jonas
was three days and three nights in the whale's belly, So shall
the Son of Man be three days and three nights in the heart
of the earth. The men of Nineveh shall rise in judgment with this
generation and shall condemn it, because they repented at
the preaching of Jonas, and behold, a greater than Jonas is here." Or the Lord Jesus. Yes, He was
in the belly of the earth three days but also when Jonah speaks
of being in the in the whale's belly and all God's waves and
God's billows passing over him. Think of the language that we
have in the Psalms. Again there are so many Psalms
that are prophetic, they're messianic, they speak of the Lord Jesus.
Look at Psalm 69. The Psalm of David. David's experience but really
the Lord's experience. Save me O God. for the waters
are coming to my soul I sink in deep mire where there is no
standing I am coming to deep waters where the floods overflow
me I am weary of my crying my throat is dried up my nights
fail while I wait for my God and this psalm is speaking of
Christ and all the agonies of his soul as he endures all that wrath
of God being visited upon him as he suffers, as he bleeds,
as he dies as a substitute in the room, in the place of all
his people. Now, Jonah, you see, points us
to the Lord Jesus, a greater than Jonah. And if we're those
who are in the Lord Jesus Christ, or will we not want to be identified
with Him and know something of His blessed experience. He lived
the life of faith did Christ. He lived the life of prayer.
He was ever mindful of the will of His Father. He remembered
that that He had engaged in in the eternal covenant. His great
work was to accomplish all that the Father had given Him to do. Oh God grant then that we might
live that life that Christ lived and that life that he said before
us also in the experiences of these gracious men that we read
of in the Old Testament scriptures to learn even from the experience
of this man who was a great sinner, a backslider and yet he prays
and he doesn't pray in vain, his prayer is heard His prayer
is answered and He tells us plainly salvation is of the Lord. May the Lord bless His word to
us. Let us conclude our worship this
morning as we sing the hymn 1056. And the tune is Blockley 304. See a poor sinner, dearest Lord,
whose soul, encouraged by thy word, at mercy's footstool would
remain, and there would look, and look again, how oft deceived
by self and pride has my poor heart been turned aside, and
Jonah-like has fled from thee, till thou hast looked again on
me. 1056