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CHAP. II.

BVt it came to pass, when God would life up Elijah by a whril. Wind into heaven, Elijah and Elishah went from Gilgal.] God having revealed to Elijah, as it seemeth, that he would take him away alive into heaven, and upon what day, be went with Elishah, who ministered unto him, and in the prophetical office was to succeed him, from Gilgal, a place famous for a general circumcision of all the males amongst the children of Israel, at their first coming over Jordan into the land of Canaan, and near unto that river, and now, as expositors hold, a School or College or prophets, whose chief instructour Elijah was, it being thought fit the rather for such an holy order of men to abide in. because it was famous for the children of Israel first pitching their tents there, when they came to take possession of the land. From hence then, as from a place where he used much to be amongst those his scholars that lived there, he went before his departure to Bethel, where he had more Disciples, called sons of the prophets, v. 3. to instruct and confirm them. For Bethel was a place of note also for Jacob's vision, and his sacrificing there; thus making it as he professed to do, and the name signifieth the house of God. From Bethel he went to Jericho, where were more sons of the prophets for the like end, v. 5. for Jericho was also a place of note, for the great miracle wrought there, Josh. 6. from thence he returned to Jordan, to go over the place where God would take him up. And all this he might well do in one day, seeing from Gilgal to Bethel was but six miles, from thence to Jericho four, and from Jericho to Jordan six. Gilgal indeed was far from the place where he dwelt, that is, Carmel; viz. 52 miles, so that he could not ordinarily be there amongst his scholars, but only came sometimes as their chief master, substituting in each place another over them, as the father of the sons of that place. Two questions here offer themselves. 1. Why Elijah must be taken away thus extraordinarily. 2. To what place, whether to the highest heaven called the Empyrean, where Christ now is, and the souls of the faithful departing hence, or to some other place set forth by this word heaven? To the first, it was, saith Martyr, done for the honoring of the prophet, after so great and extraordinary zeal shown for God and against idolatry, in the time of such a king and queen, as persecuted to the death all the prophets of God, that they could find. For whoever before, being but a private man and a subject, durst do, as Elijah did? Twice he threatened Ahab, once with a drought of three years and six months; second, with destruction both of him and his family. Once he sharply reproved him as a troubler of Israel, and put to death 400. prophets of Baal. And to king Ahaziah he threatened death for his idolatry, and consumed with fire 100. of his men. As then great king Ahasuerus would honor Mordecai for special service done unto him, by making him ride upon his own horse, so God would now honor Elijah, by making him to ride in a chariot up to heaven, that his doctrine might be the more regarded, from the turning of men from idols to serve the true God, at the least now after his departure. Elijah was herein a figure of Christ also, who ascended visibly into heaven, and of the taking up of the faithful, that shall be living at the last day, according to that 1 Thes. 4. 17. To the second, it is generally held, that Enoch and Elijah were both taken away into one place, but to what place is not agreed, but divers conjecture diversely, see my exposition upon Heb. 11. 5. Only because I am there very brief, understand now thus much more touching the same. It pleased God to take away two to himself before the coming of Christ, one under the law of nature, or of the old world before the flood, and one under the law-written; and under the Gospel Christ ascended visibly into heaven, that no age might want some testimony of the faithfuls being taken up into heaven at the last day. Touching the place, I find divers opinions. First, of Cypr. de Sanai & Zion, and [Opinion 1] of Tertullian, Epiphanius, and Hyppolitus Martyr, that God only knoweth, and not man. Secondly, of Irenaeus, Athanasius, Isidorus, Procopius, and Eccles. 44. 16. into [Opinion 2] that paradise, out of which Adam was cast. And yet in the Greek copies of Ecclesiasticus, the place is not named, but only in the vulgar Latin, which, since the council of Trent making it authentical, may not by any Roman Catholic be questioned. Thirdly, of Gregory, and Rupertus, into some secret part of the earth, where [Opinion 3] he and Enoch live, in all tranquility of the flesh and spirit, after the manner of our first parents in paradise. Fourthly, of Ambrose and Jerome, into heaven, so Ambrose plainly and Jerome's calling it paradise, is easy to be understood, that he meant heaven [Opinion 4] thereby. So like wise Eugubinus, and why this should be doubted I cannot see, for in the text it is plain into heaven, which Eugubinus explaineth of the heaven, to which Christ ascended. This, I confess, is impugned by many, of whom some bold, that Elias and Enoch are still living in some other place, till the time of Antichrist, against whom they shall then come forth; and some that they are not living, expounding that Heb. 11. of their not seeing death after the manner of other men, a change being unto them instead of death, as it shall be to the faithful at the time of the resurrection. But for the first, it hath been sufficiently confuted in my exposition upon Revel. 11. and for the second, if they died not after the manner of other men, viz. the soul departing out of the body, but were changed, it followeth, that as the faithful being changed at the last day, in a moment are taken up into heaven both in body and soul, so they were, and yet Christ only, and not Enoch or Elijah, opened the way into that most holy place, because his ascension had virtue to make us ascend also, but theirs not. Or when he saith, the way into the most holy was not yet opened, understand, it was not yet made manifest, how we might attain to the kingdom of heaven viz. by Christ, but only set forth obscurely by types and figures, and accordingly Tremellius rendereth it, Non manifest at a fuit adhuc via sanctorum. Therefore this maketh not against their receiving into heaven before, nor yet Heb. 11. 40. that they without us should not be perfect. For this is meant, in that Christ, in whom our perfect felicity lieth, and who was therefore by them desired, came not in the flesh, until these our times. Lastly, Martyr thinketh, that they were carried into some place above, but not into the highest heaven, where together with the holy Patriarchs they remained, till Christ his ascension, and then were altogether carried up into the highest heaven with him.

The Prophet Elijah knowing that he should now be taken up, offered to leave Elijah at Gilgal, and to go to Bethel alone, and likewise at Bethel and at Jericho, but he cleaved inseparably to him, even to his taking up, swearing that he would not leave him, although he often urged him so to do. Why Elijah urged Elishah so much to stay behind and not to go with him, all do not yield the same reason, but some, that he did thus out of his modesty, that none might see his glorious departure. Some least Elishah seeing him carried away should be the more overwhelmed with grief, out of that extraordinary love which he bare unto him, & some, that he moved him to stay to try his constancy in cleaving to him, as Naomi did Ruths in often moving her to leave her to return alone into the land of Israel. But we read, 1 Kings 19. 3. that when he fled from Jezebel into the wilderness, and so to mount Horeb, a long journey through desert places, where no food was, making none other account, but that the Lord would then take him away, for that was his desire, he left his servant behind and went alone, as thinking it unequal to carry him with him into so great dangers, and indeed desiring to be solitary without any other company but God at such a time, and I think, that in like manner at this time he desired to leave his follower Elishah, that he might be found alone, when the Lord should take him up, as not knowing but that the Lord would have him go alone; for he said still, as he journeyed from one place to another, the Lord hath sent me. And because the journey was great, which he was to go from place to place, yea it was uncertain to how many places he should be sent, he did thus to spare Elishah this labor. Yet Elishah out of his most earnest affection and observance towards him, not out of any disobedience, would follow him to the end, seeing he heard not from him of any such charge given by the Lord to dismiss him. He found so great comfort in his presence, that he was most unwilling to lose it, till necessity enforced him. And as may be conjectured, the Lord who had revealed to him the taking away of Elijah, as appeareth v. 3. had withal enjoined him not to leave him, to the end, as knowing well what he meant then to do for him, and how. Martyr thinketh, that it was revealed to Elishah, what should be done unto him, if he cleaved to Elijah to the time of his departure, but not to Elijah. But this seemeth improbable, seeing he had no spirit of prophesy or revelation, but that before said, till the spirit of Elijah rested upon him, neither was he anointed to be prophet but after him; it is more likely then, that afterwards this came first into the mind of Elijah by the spirit, wherewith he was endued, to offer to Elishah his request, being moved by his constant adhering and dutifulness towards him. He knew indeed before, that he should be an excellent prophet after himself, for so God had shown him long ago, that he should be prophet in his stead, 1 King. 19. but the way and means how he should attain to this, was not revealed unto him, till he came at the very place of his rapture, viz. by asking to have his spirit doubled upon him, and by his first offering to do for him, whatsoever he should desire, and fulfilling the condition (of seeing him at his departure) propounded.

When they came to Bethel, the sons of the prophets there, came forth and said to Elishah, Knowest thou not, that the Lord will take thy master from thy head this day? he said unto them, I know it, hold ye your peace.] These sons of the Prophets, were prophets, saith Theodoret, as the sons of men are men, and hereby it appeareth, that they also knew by the spirit, that Elijah should then be taken up into heaven. Their coming out was to meet him for honors sake, and Elishah his bidding them hold their peace was, that Elijah might not by their speaking of it together, know, that they knew it, because he perceived, that he was unwilling that it should be known or seen by any, in that he had so much urged him to leave him to go alone.

And the like was done at Jericho, where more prophets lived together, for not they, who dwell at Jericho, were cursed by Joshua, but he that built it. And these prophets although being warned by Elishah they held their peace, yet they followed Elijah and him going to Jordan afaree off, as desirous to see the Prophets departure, fearing that if they had been near, he that was unwilling to have one go with him, would much more have forbidden them, being fifty men. And yet it was not without a divine providence, as Martyr noteth, that they went to see, that there might be many witnesses of this his ascent (making so much for the confirmation of our saith, touching our future being taken up, to remain always with the Lord) as there were many witnesses of Christ resurrection. Then Elijah took his mantle and there with smote the waters of Jordan, when he had wrapped it together in a fitting form, and they were divided so, that they both went over upon dry ground. This was not done by any virtue in his mantle, but it pleased God inwardly to move him to use this as an instrument, and hereby to work this great miracle, as by the rod of Moses to divide the red sea. For, that the virtue was not in the mantle appeareth, because when Elishah returning used it, at the first, no effect followed, till he said, where is the God of Elijah? v. 14. as Tostatus reasoneth.

When they were passed over, Elijah biddeth Elishah ask what he would, and he asked that his spirit might be doubled upon him. This was a great offer, and such as one would think, passed the power of any man to grant. But it is to be understood, that he made not this motion without God suggesting it unto him, neither did Elishah ask without the like instinct of the spirit. By the double portion of his spirit, as the Hebrew word 〈 in non-Latin alphabet 〉 signifieth, some understand twice so much thereof, as was in Elijah, which they prove by the event, because he did twice so many miracles: for whereas Elijah did eight, he did 16. Some, a double portion in respect of other prophets, as the first born had a double portion to the rest of his brethren, that he might be the more sit to succeed him in the prophetical office, who was the father and chief of all the rest. Others lastly, the two parts of his spirit, which were knowledge to understand and foresee things secret and bidden, and power to do miraculously for the confirmation of the truth, and the beating down of idolatry; And to this Martyr doth most incline. And for this St. Cyprian seemeth to be, where he saith, Elishah received the double spirit of Elijah, not that the spirit is divided into two substances, but because to the Christian, of whom Elishah was a type, a double power was given both in work and word, when they received the holy Ghost, and having prosecuted Christ most earnestly to his very ascension, as Elishah did Elijah, they shone in faith and understanding, in life, and signs, and miracles, and examples. Thus also Tostatus. But besides these three, Vatablus hath another, viz. that Elishah asked only two parts of three of the spirit of Elijah, and so to have one part of three less then he. But for this I see no ground, for if the words be rendered verbatim, they are a part of two, or portion of two of thy spirit, not two parts of three. Moreover, if this had been the meaning, Elijah would never have said, that he asked an hard thing, seeing what had been granted to one prophet, although most excellent, might easily be granted to his successor, in a degree some what inferior. And upon the same ground, I cannot but reject the third also, and the second exposition, seeing it was not an hard request, to be like his predecessor, having as hard a task as he; or to be superior in prophetical endowments to others, to whom he was called to be as a father and instructour. Wherefore I rest upon the first, and commonly received, he desired a portion of two, that is, a double portion of the spirit, or the spirit which was in Elijah to be doubled upon him; according to the Septuagint and Tertullian, he desired to take unto him the portion of Elijah double. The author of the book de mirab. script. he desired to have the spirit doubled, not out of pride, but that with the more power he might oppose idolatry, to beat down which, he saw that the spirit of Elijah sufficed not: for if he had asked this with a mind to lift up himself, neither Elijah nor the Lord would have granted his request. So like wise Augustine, Theodoret, and Procopius, and Damianus saith, he asked that the spirit of Elijah might be doubled upon him in the signs of miracles, not in the excellence of merits, and accordingly we may observe, that whereas Elijah did twelve miracles, Elishah did 24. though some reckon but seven done by one, and fourteen by the other. This then was Elishah his desire, and this was his end, although he prevailed no more by all that he did for the conversion of the people, but they were hereby made the more inexcusable.

Elijah hearing the request of Elishah granted it not, but upon condition if he should see him, when he was taken up. How this should be available to help Elishah to such an extraordinary gift, I cannot see. Wherefore it was not propounded as a means, that had any virtue in it, but only God would by this means, as Elijah well understood, confer this great gift upon him, but without it not, as afterwards Elishah promised Naaman, that if he washed seven times in Jordan, he should be clean. Martyr saith, that this condition made him the more intent to look after Elijah, and so to pray the more earnestly, when he was taken away. And he well noteth, that Elijah would have him ask, what he desired of him, before [Note.] his taking away, to intimate, that who so will desire anything of any Saint, must do it before his departure, for after, there is no asking of anything of them.

Whilest Elijah and Elishah were thus talking, a fiery chariot, came with a whirlwind, and took up Elijah, then Elishah looking after him said, My father, my father! the chariots of Israel, and the horsemen thereof; that is, the greatest strength and defense against their enemies. For whilst he lived in Israel, no enemy prevailed against them, but only God corrected them by famine; and when their enemies came against them, they were always overcome, till for the murthering of Naboth, the Syrians were suffered to prevail against Ahab, and to slay him in the field. Elishah therefore out of his great grief for the loss of such a champion, crieth out, and for his own loss of one, that had been, as a father to him, carefully to instruct and teach him; such a father was St. Paul afterwards to the Corinthians. And he rent his clothes for sorrow after the manner of those times, and he mentioned a chariot, which he saw, being doubtless Angels in that likeness. For it is said, Psal. 68. The chariots of God are 20000. of Angels. And whereas they were said to be fiery, He maketh his ministers a flame of fire, Heb. 1. 7. The Angels then came in this likeness to carry up Elijah to heaven, that there he might henceforth be one of their company, for which also he is now called the chariot, &c. But if he were carried away in a chariot, how is it said, Elijah ascended by a whirl-wind into heaven? Answ. The whirl-wind, which was also Angels in th is appearance, carried the chariot wherein he rode, and so he ascended by a whirlwind: for as it is said, he maketh his ministers a flame of fire, so likewise in the same place, he maketh his Angels winds, as Beza rendereth it. Thus he departed out of this world, who not only in his ascent, but also many other ways was a most eminent type of Christ. First, in that he is brought in, as another Melchizedek, without father or mother, no mention being made, as of other prophets, of his father. Secondly, He lived obscurely a long time, and then suddenly began to show himself to the king of Israel, as Christ did himself at 30. years of age. Thirdly, he was fed by a widow, whose son not withstanding died, but he raised him to life again, so Christ having been entertained by Mary and Martha, yet their brother Lazarus died, but he was by him raised up again, but not without much ado, as that widows son by Elijah. Fourthly, Elijah brought fire from heaven to destroy sinners, Christ sent down the holy Ghost, as fire to destroy sin. Fifthly, Elijah being full of heaviness and alone in the wilderness was comforted by an Angel, so Christ in the garden before his passion. Sixthly, Elijah fasted forty days, so Christ. Seventhly, the spirit of Elijah rested upon Elishah after his ascent, so the Holy Ghost upon the Apostles.

Elijah being taken away, Elishah took up the mantle, which fell from him and went and stood by the river Jordan. This may seem to be too small a matter to be remembered, but seeing this mantle was the ensign of his prophetical office, and hereby so great a miracle had been then wrought, in dividing the waters of Jordan, it was by a special providence, that it was left him, that he wearing the habit of Elias, might be known to be his successor in the prophetical office, and so be the more readily obeyed, and the rather, when they should see that the same spirit of power accompanied this mantle in Elishah by his dividing there with the same waters again. Men of high and eminent place, saith Martyr, as kings, do put on the same robes which their predecessors did wear, so Elishah the mantle of Elijah. And Chrysostom he saith, will have this mantle to be a figure of the body and blood of Christ, which he left unto his Church upon earth, when he ascended up into heaven, making yet this difference; Christ left us this mantle of his, and yet hath it with him in heaven, Elijah not. From hence the Papists infer, that Chrysostom held the real presence, but the meaning of that father is not, that the bread and wine in the Sacrament are the very substantial body and blood of Christ to be corporally received, but spiritually, and by faith. For he further addeth, that there was double Elijah, one in heaven above, another in the earth beneath; thus calling his mantle, left upon earth. Elijah because of the spirit, and virtue of Elijah accompanying it, when it was in the hands of Elishah. In calling the sacrament Christ's body and blood, then he meant doubtless virtually, and spiritually.

Then Elishah that he might have a way to pass over, smote the river with the mantle as Elijah had done, but the waters not being thus divided, he prayed and said, where is the God of Elijah? and then smote them again, and they were divided. God would not presently make the Disciple equal to his master, but after a while, least he should be too much puffed up, nor would he merely by striking the waters with the mantle have the waters divided, least the power and virtue should seem to lay in it. But he must first call upon God, that it might be acknowledged to be his act, and that the mantle was only an instrument. By saying, where is the God of Elijah, he meant, where is the promise of doubling the spirit upon me made in God's name by Elijah, or [oh thou God of Elijah] make good this promise unto me, in causing the waters of this river to divide at my striking, as thou diddest when they were stricken by him. The Cald. paraph. receive my petition (O Lord God of Elijah) even thou. He said not, where is the Lord, &c. out of diffidence, as Ambrose hath it, but as desirous to be made partaker of his benefits, or as desiring his presence thereby. For if he had doubted, he should not have prevailed at another smiting; for he that doubteth, is like a wave of the sea, I am. 1. 5. In the vulgar Latin these words are supplied, and they were not divided] to make the sense the more full, for they are not in the Hebrew, but must be understood, because they were not then divided; as appeareth by his calling upon God, and striking the waters of Jordan again.

But the sons of the Prophets which were in Jericho, on the other side, seeing him said, the spirit of Elijah, resteth upon Elishah, &c.] This is not so to be under-stood, as if they begin in Jericho had seen Elishah at Jordan, for Jericho was about 6 miles off, but 50 men of them are said v. 7. to have followed him, and Elijah going towards Jordan, and to have stood a far off, and of these it is to be understood. These sons of the Prophets who dwelt in Jericho. having placed themselves conveniently upon some high place, from whence, although it were afar off, they might see what was done; these I say, seeing what Elishah had done, came forth to meet him, and did reverence to him, as the undoubted successor of Elijah, by whom they were now to be governed.

Then they offered to go and seek up Elijah, if happily the spirit of God had taken him and cast him into some valley or mountain, and although Elishah denied, they importuned him till they prevailed, and so went 3 days, but all in vain. And these 50 men that went, are said to be valiant men, or strong, that is, to endure travail, not to fetch back Elijah by force. If any man shall wonder, why they would take so great pains to seek him, seeing they knew before by the spirit, that he was then to be taken away, and if they knew not, that he should be taken away, and return no more, but thought that he was only transported, as he had formerly sometimes been, why should they now go to seek him more then in times past, when as the same spirit which then transported him, brought him back again without any man's seeking in his good time and by the speech of Obadiah we may gather, that it was vain to seek him, when the spirit had carried him away, seeing Ahab sent into all lands about in vain to seek him? No reason can be rendered, but that God would have it thus to be done, the more to make manifest this miraculous departure of his Prophet, not from one part of the earth to another, but into heaven. Whereas Elishah withstood the motion, it was, because he knew more then they did, that he should return no more; and yet for their importunity he yielded to let them go, least he should be thought to be unwilling with his return, that he might govern over the sons of the Prophets now alone.

When they returned to Elishah, he is said to have dwelt at Jericho, because he stayed there the time of their going to search, not because he abode constantly in that place, for v. 23. he went from thence to Bethel, and from Bethel to Carmel, where he had dwelt before with his master Elijah v. 25. and that most probably was his dwelling place. But in that little time of his slay in Jericho, there was an occasion offered to work a great miracle, whereby it forth • r appeared that the spirit of God was in him, as he had been in Elijah. The waters of Jericho were naught, and the earth barren, wherefore at the request of the inhabitants there, be healeth them with salt, which properly maketh water unfit to drink, and ground barren. How the water here came to be corrupted, is not known, but Pelican imputeth it to the sins of the inhabitants, since the rebuilding of this city. Martyr saith, some conjecture this punishment to have been laid upon it, because it was rebuilt by Hiel in Ahab's time, contrary to the interdiction under a curse, and some that it was thus ever since the time that Joshua cursed it, that it might not be rebuilt. But Martyr subscribeth neither to the one conjecture, nor the other. Only because the land of Canaan generally was very fruitful, he thinketh, that these waters had not this ill quality from the beginning, but that it was laid as a punishment upon the inhabitants for their sins, as the land of Sodom and Gomorrah came to be tainted with the mare mortuum, and since the land of Iudeah was all made barren, as travelers report; and it is threatened, Ps. 107. a fruitful land is turned into barrenness for the sins of those that dwell therein. Some yet saith he, hold it to have come from the dead sea of Sodom, which was not far from Jericho. But then it must be granted to have been so before the coming of that land into the possession of Israel, which is improbable, seeing a fair and strong city stood there inhabited by many people, which would not doubtless have been so, in case that the waters (of which as Josephus saith, there was only one stream watering the plain 70 furlongs in length, and 20 in breadth) had been naught. Neither for the like reason is it to be conceived to have been thus ever since that Iosuhah cursed it, for then Hiel would never have exposed himself to the danger of that curse by building there, yea it was the fruitfulness of the ground, if we will believe Josephus, that allured him unto it. Wherefore it must needs follow, that God being offended with the building, corrupted the waters, and made the earth thus barren, by their washing there upon in no small quantity of ground, as was said before out of Josephus, whom I have thought it not amiss to bring in here speaking uppen this place. There is a most large fountain here, and most fruitful in watering the fields, of which it is reported, that sometime it was wont to make abortive the soil of the earth, the fruit of trees, and the great bellies of women, and to corrupt all things with sickness and plague. But afterwards it was made most wholesome and fattening to the by Elishah the Prophet, when being ground courteously entertained by the inhabitants, he remunerated them with this perpetual favor, by casting into it a cruse full of salt. And he prayed the heavens, that is, God, to temper the rivers with more fruitful air, &c. By these prayers having also wrought many things with his hands, he so changed the sountain, that whereas it had formerly caused abortion and famine, now it was the author of fruitfulness and living; For now it is of such virtue, that if it doth but touch the ground, it is made a long time after the more favory, &c. According to this, Ambrose, & after him Junius; Martyr and some others expound the word, as indeed it signifieth, which is commonly rendered [barren] abortive, Regio facit abortum, (saith Junius) that is, sufferethneither the young of men or of living creatures, nor the fruits of the earth to come to maturity.

If it be said, how then could that place be inhabited, and much more how can that be true v. 19. The habitation of this place is good?

Answ. It is meant, that there were good buildings and a good air, and had it not been for the ill quality of the water, the soil fruitful enough, but yet howsoever much detriment was hereby suffered, it is not to be thought that the whole tract of ground about the city was thus tainted, but only where the waters commonly washed it, and therefore as they abounded more or less, it was more or less obnoxious to them. However now, by casting in a cruse of salt into them these waters were healed of this ill quality, which plainly shown the hand of God, that [Note.] wrought by Elishah, there being no aptness in salt to work such an effect in water, and if there were for some kind of corruption in water, yet not for so great a quantity so little being cast in, nor for so long a time, that is, ever after. And this great miracle, was without doubt wrought for the conversion of the men of Jericho from idolatry to the true God, and to make both them and all others, that should hear of it, to magnify his power and goodness, and to serve him, that worketh such wonders with all constancy.

Then Elishah went to Bethel, where he had been with Elijah, next before their coming to Jericho, where was also a College of prophets, as was before said. But as he went, little children came out and mocked him, saying, come up bald-pate. Then he cursed them in the name of the Lord, and two Bears coming out of the wood, tore 40. of them. Herein the prophet may seem to have been too impatient, but it is to be understood, that Bethel was a place tainted with idolatry. For as there was a College of prophets, so a golden Calf was there set up by Jeroboam, which doubtless was still worshipped by most, and therefore the prophets of God were nothing acceptable unto them, when they came thither, but derided and scorned, and as they saw older ones do, even their little children did now to Elishah. Wherefore for the punishment of their idolatrous parents, and the deterning of all men from contemning the holy servants of God, which is to his disparagement and of his truth, it was just in Elishah to curse them, as being stirred up hereunto not by impatience, but by the spirit of God; and it was just in God to take this miraculous revenge upon them, and the rather, because it might happily turn to an occasion of drawing some from idolatry unto him. Thus August. serm. 204. saith, that the parents were corrected in the punishment of their children, who insulted over the prophet at the instigation of their parents, that the little ones being smitten, the greater might receive discipline, and learn to fear the prophet doing wonders, whom they would not be hereby drawn to love. And Procopius saith, it was for the great benefit both of child and parents; to them, because it inhibited their malice growing greater in time; to these, by teaching them to bring up their children better in the fear of God, and the reverence of good men. And it is well noted by Martyr here, that this reproach laid upon Elishah by such as would say the [Note.] worst of him that they could by way of exprobration, did make much for his credit, seeing baldness is no vice, but a small natural blemish, and hereby it seemeth, that they could object no worse thing against him. And in like manner, they of the reformed religion, whilst the papists object unto them, the want of vestments and ceremonies in divine service, and of imposition of bishops hands in ordination, &c. do not discredit, but credit them, as being acknowledged thus to be free from notorious faults, of which otherwise they should be sure to hear. For baldness, men are generally ashamed of it, neither could the Emperor Domitian, who was bald himself, endure to hear any other man upbraided by his bald-head; and Julius Caesar as being ashamed to have this seen in him, used never to come forth without a garland upon his head, and others commonly hide it with periwigs at this day. Elishah therefore took it as a great disgrace put upon him, and consequently upon his God, and so called for this judgment.

But having done thus, he stayed not at Bethel, but passed away immediately to Carmel, the place of his dwelling, as not doubting, but that the men of Bethel would be by this fact greatly exasperated against him, although through the fear which fell upon them, none durst pursue him, and from Carmel he went to Samaria, which was a place most infected with idolatry, as being the metropolis thereof, by reason of the idolatrous kings residing there, as ch. 3. 1. showeth. And to this place, it is to be thought, that he came to instruct and stay the people, as much as might be, from idolatry; and to this end, he followed the camp when Jehoram went forth with his army against Moab, and that he might be at hand to work another great miracle, when need required, to move them the more, as the following history showeth.

In the children mocking at Elishah and bidding him, ascend calve, Augustine will have the Jews, who are compared to children sitting in the market-place figured out; for the place where they crucified Christ, was Calvary, and in mocking him they said, descend from the cross, &c. wherefore two Bears Titus and Vespasian destroyed them, about 42. years after Christ his passion. Thus also the Ordinar. Gloss, adding, that as Elishah, so Christ was thus mocked, when he went up to Bethel, that is, heaven, the house of God. And here touching the ascent of Elijah it is said, that he was taken up in a fiery chariot, but Christ figured by him, without; because the one was a mere man and so needed an help to carry him up, but the other by his own virtue ascended. And that there were three in three ages of the word taken up into heaven, Enoch begotten and begetting, Elijah begotten but not begetting, Christ neither begotten as man, not begetting, to show, that the faithful of all sorts and of all times are received thither.

Touching Elishah desiring the spirit to be doubled upon him, he is also by the Gloss made herein the figure of the Church. For the Church being emboldened to ask by the Lord's invitation, desireth also a double portion of the spirit to that, which Christ had, viz. the gift of miraculous operations and remission of sins, which he needed not; and as Elishah had his request granted upon condition, if he did see Elijah in his ascension, so the faithful which see, that is, believe not only the incarnation and passion, but also the resurrection and ascension of Christ into heaven, obtain their request, yea do greater things through the spirit, then Christ did, as he promised that they should, and it may be noted that the Apostles did. Lastly, as Elishah used the name of Elijah to work that miracle at Jordan, so in the name of Christ the Apostles did miracles, and in this name he must come that would prevail for anything. Morally Elijah his ascent in a sierie chariot, signified, that the fiery heat of love availeth more to carry a man to the highest, then the splendor or knowledge: and the fiery chariot accompanied with a whirlwind, that where the greatest light of grace is in this life, there is yet some darkness. Also the wates, upon which Elishah wrought his miracle, signify divine doctrine, which becometh naught, when errors are mixed therewith, but by the salt of discretion, that which is corrupt being separated from the sound, it is healed, and the sons of the prophets may safely drink thereof, that is, read and meditate upon it.

CHAP. III.

BVt Joram, the son of Ahab, began to reign in Samaria anno 18. of Jehoshaphat, &c.] Of the time of Iorams beginning to reign, enough hath been said already, upon ch. 1. 17. And from the time of his beginning, to his cutting off by Iehn were 12. years. All which time he was spared, not because he was good, but not altogether so bad as his father. For although he departed not from the sin of Jeroboam, in worshipping the golden calves, yet he put down Baal, whom his father had set up; but because nothing is said of his mother, Pelican saith, that he touched not her groves, noting, that women are more stiff in their errors, but here seems to be no ground for this. How Joram was moved to put down Baal is not said, but because Jehoshaphat is by and by spoken of, as a confederate whom he sought to for help in his war with Moab, and so readily yielded to go with him, as before with Ahab, notwithstanding his ill success and check given him from God therefore, it is conceived by some, that Joram was drawn to this by Jehoshaphat, who would not otherwise help him, but now did, and was never reproved therefore, but graced with a miracle, for his sake wrought by Elishah. For it was no small work in Joram to do this, both because his father had set up the worship of Baal, whose act he would not lightly reverse, especially being without the grace of turning from idolatry, and because his mother Jezebel still lived, who was stiffly addicted unto this idolatry. Wherefore it must be granted, that he was drawn to this by some other, who had great power with him, and who could this be, but Jehoshaphat? But why did he not move him to put down all other idolatry also? Answ. He hoped probably, that being brought by his persuasion to do this, he might afterwards be drawn to put down Jereboam's idolatry als.

Thus much being set forth in general, touching Joram, now followeth his warring against Moab. Mesa the king of Moab, who had been a tributary to the kings of Israel ever since David's time, who subdued Moab and made them his servants, 2 Sam. 8. 2. paying yearly 100000. lambs, and 100000. rams with their wool to the king of Israel (to whom it seemeth, after the division of the kingdom Moab fell, as Edom to Judah) now Ahab being dead, refused to pay it any longer. This wrong Ahaziah that succeeded his father Ahab next, revenged not, although it be spoken of Moab's revolt at his coming to the crown, 2 King. 1. 1. for both his reign was short after his fathers death, and in that short time sickness hindered him, but Jehoram his brother no sooner attained to the kingdom, but he gathered an army together to reduce Moab into this servitude again. And to make himself the stronger, he sent to Jehoshaphat to join with him, who was very ready so to do, partly for the cause before assigned, which Martyr mentioneth, as the opinion of some, and partly because it did in some sort concern him to help to subdue a tribatary king, revolting from the obedience of his sovereign, for if this were suffered, he might fear, that other nations under his obedience, would offer the like injury to him: and lastly, he could not, but have still in his mind the attempt of the Moabites with others against him, 2 Chron. 20. 1. and therefore took this opportunity to pay them in their own coin. All which reasons not withstanding, Martyr censureth his joining with wicked Joram in this war. But the premises considered, and especially God's for bearing to reprove him, which he used not to do in case of his doing unlawfully in anything, I dare not say, that Jehoshaphat sinned herein, but did justly and wisely. Josephus relating this history, saith, that Joram solicited Jehoshaphat by his messengers, to join with him in this war, and that Jehoshaphat promised not only so to do, but also to draw the king of Moab to be a party in it, whereupon Joram went to him to Jerusalem, and being royally entertained, by common counsel they went the way of Edom, most probably to call the Edomites with them; And because it was not expected, that an army could come upon them that way, so that they were likely to be the more unprepared to resist. But when they had travelled this way seven days, the Edomite army being with them, they were in a great strait for want of water, and then Jehoshaphat inquireth for a prophet; and hearing of Elishah they went unto him, &c. Elishah is described here by pouring water upon the hands of Elijah, because he waited upon him, and not for any miracu lous dropping of water from his fingers, according to the Rabbins fiction mentioned before, 1 King. 18. 32. Joram in this straight did nothing but cry out and complain. as a man in despair, but godly Jehoshaphat sought to the Lord. For, as Lyra hath it, he inquired after a prophet of the Lord, that he might entreat the Lord for them, that they might be supplied with water in this their great want. Elishah seeing the king of Israel, upbraided him by the prophets of his father and mother, bidding him to go to them, as being the men, that ministered to the idol, whom he served rather then the true God, and not to seek to God's prophets, whom he hated, and his parents had persecuted so lately to death. For it is not to be expected, that they, who hate the servants of God, and will not hearken to them to amend their lives, should have comfort from them in time of necessity, but be left to perish comfortless in their distresses. If necessary had not enforced Joram to it, he would never have deigned to come to such a poor man as Elishah, which he knowing well enough, greeteth him accordingly, yet not by way of insulting over him in his misery, but as deeming it a fit time to reprove him thus, that he might be ashamed of his former idolatry, & observance of such prophets, as could yield him no help in time of his need, & so grow henceforth to a contempt of them. But why did he upbraid him now by idolatrous prophets, when as he had put down Baal, whom his father had set up? v. 2. Answ. Happily he being a servitour of Jereboam's calves, still used the same prophets, as ministering indifferently to them both, and of his putting down the prophets of his mother, which were the prophets of the groves, nothing is said before, so that he might well have them still objected to him to his disgrace, as being nothing acceptable to the Lord in putting down some idolatry, but retaining some still.

The king being thus upbraided by Elisha, as his urgent necessity required, gave him no reprehensive answer, but said, No, for the Lord hath called these three kings together, that he might deliver them into the hands of Moab.] The meaning is, no, I will not go to the prophets of my father or mother, for neither by Baal nor any other god am I brought into this straight, or can be holpen out of it but by the Lord. He it is, that by his just judgment hath brought us into this danger, therefore I flee to thee, as his servant; let these exprobrations then pass for this time, & apply thyself rather by seeking to the Lord, that we may be succoured and not suffered to perish for want of water. Elishah seeing Iorams pride thus pulled down, saith Theodoret, thought it a fit opportunity to go on to show him how contemptible his since had made him, therefore without speaking to his answer, he proceeded saying, At the Lord of hosts liveth, in whose sight I stand, but that I respect the face of Jehoshaphat, I would not have looked towards thee, that is, but that Jehoshaphat's danger is now insperably linked with thine, who is a godly king, and therefore worthy of all honorable respect from the servants of the Lord, I would not have done anything at the request, but let thee have gone with contempt into destruction, as thou hast at other times contemned the Lord and me. And this he spake, not to [Note.] teach a slighting of kings that reign over us, although wicked, but to show, that such as will not hearken to good admonitions in their prosperity, shall seek in their extremities for help at God's hands, and be neglected, and if the wicked have any help in this case, it is not for their own, but for their sakes that fear God, Whom whilst he delivereth, they being in the same common danger are delivered also.

Then he said, bring me a Minstrel, &c.] The vulgar Latin, a singer of Psalms, but the word is 〈 in non-Latin alphabet 〉 signifying a striker upon a musical instrument, and therefore it is better rendered, a minstrel, that playeth and maketh melody with his hand. But why the prophet would thus prepare to his prophesying of comfort to the distressed, divers, saith Martyr, speak diversely; some, that his mind irritated by Jehorams wickedness, might be pacified, and so he might be more sit for divine revelations, which were not wont to be made, when the affections were troubled, but calm and quiet; some, that the people present might be lifted up in their languishing minds, and so made more fit to receive comfort, both which are by Junius, joined together. Some because the spirit of God will not enter into a sad mind, but into the cheerful; for which cause at times of sacrificing, they were bidden to cheer up themselves by eating and drinking of the best, and Isaac to prepare himself to a prophetical blessing, would first have venison provided him. But Martyr not resting in these reasons addeth another. viz. That he would have music to invite the spirit of God to speak comfort by him by reciting in some sweet and heavenly tune the most memorable doings of the Lord formerly towards his people, and praising him therefore, and praying for present help. And this seemeth indeed to be the main reason, why Elijah called now for a minstrel, the other not being excluded. He had been somewhat stirred in his mind against Jehoram's wickedness, and therefore partly to bring his mind into a calmer temper, and partly, that whilst music was made to the praise of God, he praying together might receive direction from the spirit, how to provide against the present evil, he called for one skillful in striking the instrument thus; not any indifferently, but a levite or godly man trained up in this way. Thus also Theodoret and Procopius, conjecturing that the minstrel was a levite, and played, and sung some psalm of David. And in imitation of this, happily it is now a custom in our Church to sing a Psalm before a Sermon to invite [Note.] the spirit to come amongst us, and inspire us to speak to his glory, and our mutual comfort. For this is not obscurely intimated to be the way of being filled with the spirit, Eph. 5. 18, 19. where it is said, Be fulfilled with the spirit singing to yourselves in Hymns and Psalms and spiritual songs, &c. and therefore this way is not only then to be followed, but at other times and places also by all such, as would be made partakers of divine and spiritual light and comfort.

And the hand of the Lord was upon him, and he said, thus saith the Lord, make ditches, ditches, &c.] That is, many ditches. By the hand is meant the spirit, which told him, that ditches being made, they should have great store of water without seeing any rain, where with both they and their cattle might all be refreshed. And not only so, but that Moab should be delivered into their hands, and that they should smite every choice city, and cast down every good tree, and stop up every fountain of water, &c. which began to come to pass accordingly, for in the morning at the time of sacrificing, waters coming by the way of Edom, filled the land; and the time is described by the offering of sacrifice, to show that the supplications offered to God at Jerusalem were regarded in this miraculous succouring of the army abroad. The prophet saith Lyra, foresaw by the spirit, that abundance of rain should fall in places not far off, which by the brook that was now dry, should run thither, and pits being made ready be filled therewith, let them make as many as they could, and thus not only for the present, but the water being here held, they should be supplied many days after.

Josephus saith, that this rain fell in the higher parts of Idumea, three days journey from thence, and by God's providence came running along to the place where they had digged.

For their destroying of good fruit-bearing trees, it may seem to be against the law of God, Deut. 20. But it is commonly answered, that Moab was for their extraordinary wickedness particularly excepted from the benefit of that law, and yet further by the said Lyra, that the law there concerned not other countries, but the land of Canaan only, where the Israelites were to dwell, and to have the benefit of fruit-bearing trees afterwards. Martyr seemeth to incline to this, that the cutting down of fruit-bearing trees anywhere was forbidden, but for this time the Lord dispensed with this law in Moab for their greater punishment.

He mentioneth also another Exposition, that the law forbidding the cutting down of such trees was made only in case that they besieged a city and lay long before it, in which time they might have need of the fruit to eat. But in the land of Moab there being no such occasion, they were not by this law tied from cutting them down. But I rest in the last of Lyra, and so Martyr also finally doth. For the sins of the Moabites, for which God would have their country thus spoiled, they were many and great. For first they were worshippers of Baal Peor, and sought in times past to draw Israel to the like idolatry, to the provoking of the Lord greatly against them. Secondly they hired Balaam to curse Israel. 3. They were now grown proud and would no longer be subject to the king of Israel, neither pay him any tribute, and therefore it was just, that they should be thus spoiled, although one of the instruments now used, that is, the king of Israel and his people were little better; for they were not regarded in this no more then in th e miracle of water wrought, but Jehoshaphat a godly king only.

They hearing of these kings coming, gathered themselves altogehter, that were able to bear arms, and stood at their borders; where, according to Lyra, the entrance of the land was narrow, and therefore might be best defended. And when they saw the confluence of waters coming down through the host look red, they deeming it to be blood flowing from the s lain, conceived, that the three kings had fallen out, and that their armies had shed the blood of one another, and therefore they go on disorderly to take the spoil, and so were unexpectedly smitten by the Israelitish army, and immediately after their cities were destroyed, &c. as was prophesied. There might be a natural cause saith Martyr, of the waters seeming red at the rising of the sun through the reflection of the beams thereof, showing the more red by means of thick vapors, whereupon they being apt to believe, that it had fallen out as they would have it, resolved that their enemies had slain one another, neither were reasons wanting to this their conjecture; viz. the king of Edom's unwilling being amongst them, who favored rather the Moabites, and the straight in which they were for want of water, which might breed a quarrel against those, that were the authors of going that way. But God did plainly infatuate them, in that the appearance of blood, before they knew, whether it were blood or no, or had sent out to be better assured, drew them out of their borders where they were strongest; disorderly to expose themselves to the danger of their potent, and well prepared enemies. This teacheth, that when God hath a judgment to bring upon [Note.] a land for sin, they shall be so far unable to withstand it, as that they shall rather by their own rash and foolish doings hasten it upon themselves.

Whereas in showing that all things were done, as the Prophet had foretold to the Moabites cities, fields, fountains, and trees, it is finally said, so that they only left the stones in Kirhareseth. Junius till at Kirhareseth, the Moabites left the stones thereof. [The vulgar Latin, it a ut muri tantum fictiles remanerent] earthen walls only remained. It is to be understood, that Kir signifieth a city, and Hareseth an earthen vessel, and is here put for a wall of brick, from whence cometh the proper name Kirhareseth; but being expounded as an appellative, there is some color for the vulgar Latin Expositors; yet it must needs be granted to be imperfect, seeing 〈 in non-Latin alphabet 〉 the stones thereof, and 〈 in non-Latin alphabet 〉 a city are not mentioned herein, but are in the original. The true reading is, till a leaving of the stones thereof the city Haresheth. That is, the stones of every cities walls being pulled down were cast upon their best fields, till they came at this city, to which the king of Moab was fled, where the wall made of stone stood still for a defense to such as escaped. But why the Moabites should be brought in by Junius, as causing it to st and, I cannot see. It stood indeed the last of all their cities, and no doubt, but many fled thither for refuge, it being their strongest hold, but the intent of the history is not to show who upheld it, but only that hitherto it stood, as being that, which the Israelites left to be assaulted last, and therefore the stones of the wall of that city were not broken down according to the general prophesy, and now is shown the occasion when the slingers of stones with engines had compassed it, and beaten the Moabites off, so that the Israelites were now ready to be masters of the city, happily some great breaches being made in the walls, for which it is said they smote it. The king of Moab desperately attempted with 700 men to come forth on that side where the Edomites were, but could not, then he took his eldest son, and sacrificed him upon the wall, which being seen, there was great indignation against the Israelites, so that they presently departed. The king of Moab when all other means failed him, sought to move his God to help him by offering the dearest sacrifice that he could, which the Israelites seeing, compassionated him so far, that they could not go forth on in the fiege, but immediately broke it up.

This saith Lyra, is the common exposition, but he rejecteth it because they sought the destruction of the king of Moab, and his posterity, therefore seeing his eldest son sacrificed, they would rather have been animated to hold on the siege, conceiving that shortly the king, and city, and all would come into their power, their case appearing hereby to be desperate, if there had been no other reason of their now departing. And they might have been the more exasperated to revenge for this gross idolatry, then moved to desist from assaulting the city. Wherefore he rather followeth, R. Solomon saying, that the king of Moab asked his prophets, whereby the Israelites came into so great favor with God, that they obtained miraculously, so many famous victories? they said, that Abraham their father in obedience unto him sacrificed his only son, which he so highly accepted of, that ever since his favor was singularly to his posterity.

The king hearing this immediately sacrificed his son, and then the Angel, which was set over Moab, put the Lord in mind of as great wickedness done by the Israelites, in that they sacrificed their sons and daughters unto devils, as is complained, Ps. 104. or 105. and for this the Lord sent a plague into the campe of Israel, whereby many being destroyed they were forced to depart, for it is not said, as in the vulgar Latin, there was great indignation in Israel, but Hebr. against Israel, so Lyra. Junius saith, that the kings son being offered, the Edomites were moved with indignation against Israel, as the cause, and so falling out with them departed, and then the Israelites, their forces being by this means weakened departed, as unable to prevail any further. Martyr saith, that some think the king of Edom's son is meant, whom the king of Moab having taken sacrificed; others, that the king of Moab's son being taken by the king of Edom, was thus served by him. But to pass these over as frivolous conjectures, that which he hath last, ar • ideth me most, there was great indignation upon Israel, they being likewise superstitious would not proceed in the siege any further, as thinking, that if they should, so great a sacrifice being offered, it would cost them dear; but others in the army not being hereby moved, were filled with wrath against them for this their fear, and so being disunited in their affections, they disbanded and went away, thus through their own default loosing the opportunity of doing all to the Moabites, which was prophesied, and of reducing them to their former tributary condition. And this, that they were moved at the sight of such sacrifice, is not improbable, considering that it was an error, which overspread many nations, that the God's must be pacified, and help of them is obtained, when things be most desperate by human sacrifice. The occasion whereof might first be God's commanding Abraham to sacrifice his son, then the Oracle of Apollo being consulted with, when a great plague raged amongst the Lacaede monians, how it might be made to cease, answered, if a virgin of noble condition were sacrificed, and like wise to the Phereans. Polyxona also the daughter of Priamus was sacrificed, and Iphigenia the daughter of Agememnon. If any shall wonder why God would suffer any good event to follow upon such an abomination, as here the siege to be broken up, seeing this tended to confirm men more in their horrible idolatry, it is answered, that none are moved hereby, but they that are given over to strong delusions to believe lies, because they obeyed not the truth. For others are not wrought upon by signs, unless the thing to confirm which they are shown, be faith and adhering to the true God, and worshipping him in that way, which he hath appointed. To what god this king offered his son, it is not said, some, Rabbins think to the true, but ours, to his idol Chamos, or the Sun.

CHAP. IIII.

HEre other miracles wrought by Elishah also are set forth, to prove his God to be the only true God, as the necessity of those times and of the estate of Israel being drowned in idolatry especially required. And first, the widow of a certain prophet being left in debt, seeking unto him had her oil increased to so great a quantity, that she there with both paid her debts, and lived with her children upon the residue; a like miracle unto which, had been wrought before by Elijah for a widow in Sareptah. The Prophet, whose widow this was, is thought by the Rabbins to be Obadiah, who had fed 100. prophets, hiding them in caves from the fury of Jezebel, by which means he spent his estate, & became indebted to Joram the king, steward to whose father he had been. Thus also Josephus, whom Theodoret followeth, and Procopius, and Comestor, &c. But this is most improbable, seeing Obadiah was none of the sons of the prophets, as this man is here called, but of another condition, viz. a noble man, that was a benefactor to the Lord's prophets, and therefore not likely by so small expenses, as by feeding sparingly 100. prophets with bread and water a certain time, to be brought in debt. It must then suffice us to know only, that she was the widow of a prophet, and not in particular who this prophet was. But what moved her to seek to Elishah in this her straight? Answ. She had heard, what he had done for the whole army in their necessity, and therefore she believed, that he could help in her need, and in this confidence, because her husband also was well known unto him, and approved of by him, and of the same calling with himself, for which she hoped, that he would be willing, she came to lay her case open unto him thus; The creditor is come to take my two sons for servants. Here was a man that feared God, and a prophet, [Note.] and yet died in debt, not leaving where withal to pay it, so that it is not always a badge of the wicked to borrow and not to pay again. For into such a case the best may fall by worldly crosses, or by the iniquity of the times, through oppressions of persecuting tyrants against them, whereby their estates are weakened. But if any by spending in prodigality and excess, or by negligence and improvidence cometh to decay, so as that the creditor cannot be paid, he may justly be branded for wicked, and much more, if any fraudulently conceal their goods, or hide themselves to defeat him of his due. For the law of debts, if any man ow'd so much, that he was not able to pay it, he was taken for a servant by the creditor, both he and his children, the ground whereof seemeth to be, Exod. 22. 3. where it is ordained, that he, who had stolen and had not where withal to make restitution, should be sold, that this debt might be paid; and Levite. 25. 39. where mention is made of an Hebrew indebted, that selleth himself. From hence it was gathered, that this was one way of paying debts, and in case a man indebted would not voluntarily do thus, he was sold to be a servant, or made to serve the creditor in way of satisfaction, and because as the condition of the father is, such is the condition of the children, when the father was made a servant to any man, his children were his servants also, the creditor took not only the father, but also his children, as appeareth by the parable, Matth. 18. 25. In like manner at this time when the father was dead, the creditor came to take the debtors children. But the law of the Lord in this case favored so much the Israelites, that if they could after this pay, they should be freed again, if not, yet in the year of jubilee (which was ever seventh) without paying, and in the mean season they must be well entreated. Martyr here amplifieth this of debtors, by bringing in the laws of other nations, as of the twelve tables of the Romans, whereby liberty was given to the debtor by the Judges, before whom he was brought for thirty days, and if in that time he could not or would not pay, then he was delivered bound to his creditor, who compelled him to serve him by hard labor. But this causing sedition amongst the people, it was decreed afterwards, that the debtor should satisfy his creditors with all his goods, which if he would not or used fraud, then he was committed to prison till payment was made.

Touching the presenr history, this widow was much grieved, that her sons should be taken for servants, because haply the creditor who came to take them, was cruel, and would not use them according to the law of God, which was little regarded in those idolatrous times, and therefore she sought to the prophet, who having not of his own wherewith to help her, inquired, what she had towards the paying of her debts, intimating, that if she had anything to the value, she should sell and pay. But hearing that she had only a little oil, which was of daily use in those times, either for food, or to anoint the body, (the vulgar Latin hath it, parum oil quo ungar) he willed her to borrow many vessels, and then being in her house and the doors shut to her, to pour out the oil, and not that so famous a miracle, able to convert many to the true God should be concealed, but with the greater admiration made known by her borrowing of vessels, selling the oil out, and paying the creditor. For if there had been any intention that it should not be known, the Lord could either have miraculously furnished her with vessels, and not have sent her about to borrow, or else with money, this means not being used. Lyra saith, that when miracles are wrought to confirm and comfort many, they were done publicly, but when for the comfort of someone, privately, as when Jesus raised the daughter of Jairus he suffered very few to be present. According to some, be willed her to shut out others from seeing this miracle for their unbelief, that it might be no hindrance hereunto, for it is said of Christ, that he would do no great matters because of their unbelief.

The widows oil being thus miraculously increased, the prophet biddeth her to sell so much as would pay the creditor, and live of the rest; teaching that debts must be paid, although he to whom be rich, and the debtor poor, and when he hath paid, hath little or nothing left; for it is by God's providence, that some are rich, [Note.] and some poor, neither may the poor take or withhold anything from the rich, which is his; but deal justly with everyone, and if in so doing he be destitute of means, he must remember that he hath still a father to provide for him, that will not suffer such as fear him to want anything that is good, and therefore trust in him, and cry to him, who feedeth the very ravens that cry unto him. In that, some what was left for her and her children to live upon, who was the widow of a Prophet; it served [Note.] to show in special, that the widows and children of faithful Ministers of God's word, are not to be suffered to want for their fathers sake, but to be provided for by those, that have power in the place where they lived, and ministered spiritual things.

Moreover it fell out upon a certain day, that as Elishah passed to Shunem, there was a great woman, that stayed him to eat bread therefore as he passed that way, &c.] Shunem, saith Martyr, was in the tribe of Issachar on the East side of mount Carmel, the dwelling place of Elishah, and therefore as he went out to teach others, and to confirm then in the truth, and to visit the colleges of the Prophets, over which he was the superintendent, or to the king of Israel's court, where it seemeth by that which here followeth, that now he was gracious, he often passed through this city. It was 16 miles from Carmel. And R. Solomon saith, that this woman was duaghter to the sister of Abishag the Shunamite, whom David took for his concubine in his old age, but this is to be taken rather for a bold conjecture upon a slender ground then for a matter of truth. And much more to be slighted even as ridicuculous is that of his, that she knew Elishah to be an holy man, because no slies would come to the dishes, of which he ate; neither was there any uncleanness upon his table, as Lyra addeth. It is more probable, that she gathered this from his holy carriage and holy speeches, which came from his mouth, and happily she had heard some what of his miracles, although Martyr thinketh otherwise; but how they should be hid from her being one of such quality, and frequented by strangers, I cannot see. Therefore she was desirous, that in his travail he might always be entertained in her house, moving her husband to this end, that he might have a chamber made him, and furnished. Being a woman of great wealth she passed not for the cost, and being great in virtue, as the Chaldee. understands her greatness. She desired as oft, as might be, to use hospitality towards so holy a servant of God, being assured, that this was good and acceptable before him. And if he were thus accommodated with a private chamber, where he might not be troubled with other company, she thought, that he would the rather be induced to come often thither, and she moved her husband in this matter as her head, showing that she thought a wife might not do any such act without her husbands consent, so a chamber was prepared for him, with his allowance. Elishah desirous to show thankfulness for this kindness caused his servannt Gehazi to call the Shunamite him one day above the rest, when he had retired himself thither and when she was come to the door, as is most probable, for so it is expressed, v. 15. that at the next calling she came no further; he said to Gehazi, which he would not have done, if she had been in the chamber, tell her, behold thou hast been careful for us, what wilt thou, that I do now for thee, &c.] Her modesty was such, that she would not enter into the bed-chamber of a man whilst he was there, because we must eschew not only evil, but all appearance of evil. The prophet thought to gratify her by speaking to the King or Captain for her, because since his miraculous supplying of the kings army with water, in their greatest need, he was in great grace with him. But she answered, [I dwell in the midst of my people.] That is, saith Lyra, I live amongst none but friends, who do me no injury, so that I have no need of the Kings or Captains help against any. Martyr addeth, if I had need, I have friends and kinsfolks of good rank and quality, that would be ready to speak for me, and he observeth it, as a singular providence of God over her and her husband, that dwelling in an idolatrous kingdom, they went so free from injuries, they being so godly, neither did Elishah think it could have been so, which caused him to make this offer. As evil as the times were, it is to be conceived, that some whole cities cleaved to the truth, and so most probably did this of Shunem, by which means they lived quietly amongst themselves, and she in special for her goodness and courteous behavior [Note.] towards all, had the love of all about her, an example worthy the imitation of all both men and women. Having said thus, as the text implieth, she departed: for Gehazi was bidden to call her again, and then she came and stood at the door, as before, after that he had told his Master, that she had no child and that her husband was old, v. 14. The prophet was still desirous some way to reqite her kindness shown in her hospitality, teaching all men gratitude for any benefit received, [Note.] and because he would do something for her, that might be most acceptable, he was ready to hearken out, what that might be. Gehazi, who was more conversant in the family then he, told him, that she had no child, and was now out of hope, because her husband was old. And indeed this could not but be accounted a thing most desirable to a barren woman, if by his prayers she might obtain a son, especially being rich, that not a stranger, but he might inherit this wealth. For even Abraham in the same case complained, saying, what wilt thou do for me, seeing I go childless and a stranger must inherit? When the Shunamite was come, the prophet promised her, saying, At this same season according to the time of life, thou shalt embrace a son. Gen. 18. 14. see the like phrase, setting forth that time twelve month. The vulgar Latin by turning it [At this time, this very hour, if thou livest thou shalt conceive a son] perverts the sense, as if the promise had depended upon her living, whereas according to Lyra, and the Hebrew, by which he expoundeth it after R. Solomon, both a son and life is promised her within the compass of a year. But it is not necessary to expound these words, according to the time of life, of her living, because that is implied in the promise, seeing otherwise she could not have embraced a son. She being much affected with this joyful news, answered, Nay my Lord, do not lie unto thy handmaid, the Hebrew word here used, saith Lyra, signifieth either to lie, or to fail, and R. Solomon turneth it fail, it being meant, let me not be illuded by having a son, and then losing him soon again, but when I have brought him forth, let not his life fail, whereby I should have more sorrow by losing him, then joy in bringing him forth, and this is favored by that, which she said by way of challenge to Elishah after his death, v. 8. The prophet in promising her a son, spake by inspiration, as the Oracle of God, and therefore delivered her this promise himself, and not by his servant, as before he had spoken to her. In making so certain a promise, saith Procopius, he declared, that the creator himself spake by his mouth. And this was speedily verified by the event, for she conceived so, that she brought forth at the same season of the year, at the very time concerning which he spake unto her. But after a while the child died, at which his mother being greatly troubled, laid him upon Elishah his bed, and hastened to the prophet at mount Carmel, &c. To make Elishah more famous yet by this child, God smote him with sickness, and pain in his head, and death. But his motherfull of faith, laid him upon the prophets bed, believing, that by his prayers he should be revived again. The means of the childes death, may be conceived to be the vehement heat of that time smiting his head, for it is said, that he went into the field to his father, being with the reapers, and then cried out, my head, my head. It was therefore harvest time, and then commonly it was exceeding hot, and did strike not only children, but sometimes men, as Manasseh the husband of Judith, who is said to have died at such a time of like grief. Judith 8. 2. For her carrying of the child up into Elishah his chamber and shutting him in there, Martyr saith, it was done to conceal his death from the family, that there might be no trouble about it, and it seemeth, that it was kept so close, that her husband knew not of it, seeing he would have stayed her from going to the man of God, and inquired the cause, as being ignorant of it, v. 23. And this shown the great confidence, which she had of his being revived by Elishah, neither was she herein without all ground, seeing Elijah had lately done a like miracle upon the son of the widow of Sareptah, 1 King. 17. 21. partly therefore to prevent sorrow in some, and partly detraction in others, who if they had known it, would have been ready to mock at the benefit obtained by Elishah, which so soon vanished again, she concealed it, till she had been with him for help in this her distress, Tostatus saith, that she hid him, that her husband might not know of it, least he should hinder her from going through his unbel ••• e. Having therefore obtained of her husband a servant, and an asse for the journey, she hastened to Carmel, being as was said before, 16 miles off, and Adrichomius makes it 8 or 9 hours journey upon a swift going horse, which cannot be, seeing she spake of it, as one that would go and return speedily again, yea, it being in the afternoon, when she went out, and not upon an horse, but a slow going asse; if it had been so far off, she could not have gone thither that night, whereas it is most probable, that she both went and returned, although very late. Her husband wondering at her hast, asked why she would go to the man of God at that time, it being neither new moon, nor Sabbath, These times he named, because religious persons used then, some to go to the Prophets, where they taught the word of God, and some to the Synagogues, and it implieth, that she had used to go also in times past, and yet not upon the very day, when it was so far off, and the travail stood not with the rest of a Sabbath, but the day before, returning home the day after. She answered not to his question, but in one word, peace, which Tostatus rendereth, vale, as being unwilling to disclose the matter unto him, or to delay any time. It was a word usual in salutations, a wishing of good to the person spoken to, and therefore no cause to inquire here as Martyr doth, whether she lied unto him. The vulgar Latin rendereth it, [I will go] very untruly and unbeseeming so godly a woman, who would do nothing without her husbands consent, as being her head; for which cause she asked leave of him, neither did he deny, but delay her, and so with his leave she went on her journey. And that she might come the sooner to Elishah, she hastened her servant. Lead and go, and make no stay for me in riding, unless I bid thee. The vulgar Latin, mina & propera, ne mihi moram facias in enndo sed hoc age, quod praecipiotibi. Martyr for these words, in riding] that I may get up or ride, and indeed the word may be indifferently expounded both ways. But whereas some upon this ground, as Martyr hath it, say that the woman followed the servant on foot, sending him away with the asse before to find out Elishah, and to certify him of her coming, commanding him not to stay for her, unless she spake unto him; and some, that the woman riding, the servant followed on foot, to beat the asse forward, and this she bad him not to forbear to do, as thinking that she could not endure to ride so fast, unless she spake unto him. (For both these he saith, are brought by D. Kimhi, and the first followed by the Chaldee. paraphrast.) I cannot see how that can stand, because if she had gone a foot, the way being so long, he should soon have been so far from her, that she could not speak unto him to stay, though she would, neither would the ordering of the journey thus have furthered, but hindered and delayed her much in going, neither was it seemly for a woman of her condition to travel on foot through that desolate way alone; neither is it likely, that the servant went a foot, for this would not have made for expedition, neither doth the word agree whether it be rendered, that I may get up, or in riding, according to Junius; for if she bad him hasten in riding, he was not a foot, neither if she bad him not stay for her to get up; seeing this implieth, that she went not up at the first; and therefore if he rod not neither, the asse went empty, and so he could not drive the beast with her upon his back with the most celerity, to say nothing of the word [lead and go] implying that he lead the way, and therefore could not follow on foot to drive. It is most probable therefore, that either they rod both upon the asse, and in putting on as fast as he could, she would not that any respect should be had of her because of the hast, or although no mention be made but of one asse, yet she had happily one ready always in the stable to use, when she pleased, and would have a servant with another asse to come and ride with her, and to lead the way.

She went therefore and came to the man of God to mount Carmel, &c.] That is, not yet into his house where he dwelt, but to the mount, where his house was. For her nearer coming to him, is related v. 27. but she being now come to the foot of the mount, he espied her being a good distance off, and sent Gehazi to meet her, and to ask whether all went well with her, her husband and child? and she answered [well.] The prophet conjectured so soon as he saw her at such an extraordiry time, that all was not well with her, and therefore he sent to ask this question, and as Martyr and Pelican have it, in his sending so courteously 〈◊〉 meet her, he gave us an example of humanity towards persons of worth, and well deserving of us, and condemned the severity of the Anabaptists and some others, that will have [Note.] no respects or complements used towards any. For her answer [well] Hebr. 〈 in non-Latin alphabet 〉 peace, by which word also he spake unto her, repeating it 3 times, as he was bidden; it is not to be doubted, whether she were herein taxable, as lying, to which Lyra somewhat inclineth, and yet excuseth her as saying so in hope of the raising of her child again, for she answered him so, as denying to tell how it was with her, till she came at his master, as if she had said, interrupt me not, for I will make none other answer to thee, but as the Echo resound thy own word Shalom, for my purpose now is to speak with thy master mouth to mouth, to whom only I will open my case. And she said thus, that she might not be put off by an interloquutour, as fearing, that thus she should receive no good according to the earnest desire of her soul.

Then she came to the man of God and held him by the feet, but Gehazi came to put her away, &c.] The women, which came to seek Christ at his sepulcher, when they met him, did likewise hold his feet and worship him, Matth. 28. 9. so this Shunamite fell down at Elishah his feet holding them, and happily kissing them for reverence, as another woman did the feet of Christ at another time, when she was full of sorrow, as this woman now was. And this was by Elishah now permitted, because she was transported with passion, as he perceived, although the cause was yet hidden from him, but not to give example to others, to do likewise. Gehazi thinking it an indign thing, that so great a woman should thus humble her self to his master, according to some, or that a woman should come so near him and embrace him, which he knew that his chaste master liked not of, according to others, began to put her away, which Elishah forbad him to do, because she did thus, being inwardly troubled for some grievous thing, which had befallen her; by her thus laying hold on his feet, saith Pelican, showing that she would not let him go, but the benefit being first obtained by his prayers, which she so earnestly desired. Elishah now expecting to hear what was the matter, she did not plainly open her case, but spake so as that it might well be perceived, saying, Did not I desire a son of my Lord, and did I not say, deceive me not? The Prophet presently understanding the case, sent Gehazi away in hast with his staff to be laid upon the face of the child, bidding him for the more expedition to gird his loins, and to salute no man by the way, to avoid all occasion of delay, as Christ afterwards said unto his Disciples, when he sent them out to preach the Gospel, Luke 10. 4. But it may seem strange, that the Prophet should send his man to do such a miracle with his staff. Indeed by the rod of Moses great things were done, but it was in his own hand, and not in the hand of another. He sent him with his staff, saith Junius, as a sign of his presence in spirit, praying for the child for the strengthening of his faith, when he applied it, and the reason why it took not effect, was the woman's importunity with the Prophet to go in person, not believing otherwise that her child could be raised up to life, and happily Gehazi his vain glory, staying by the way contrary to the charge given him, to tell such as he met, that he was going with that staff to raise up a child that was dead, according to some Rabbins. And indeed it seemeth that it was through some fault in others, that it took not effect, because Elishah being a prophet would not certainly use a means to work a miracle, unless he knew, that it was effectual. Yet after that he had sent away Gehazi, it seemeth also, that he suspected the validity of it, and therefore followed with the Shunamite, before that his man returned; but this suspicion probably arose, not for that he now thought this means insufficient, which he thought not before, but that it might be frustrated by the evil managing of Gehazi, or through want of faith in her, whom it most nearly concerned. It would I suppose have taken effect, if the mother had believed it, but she having no faith in this means, but in the prophets own act, it wrought nothing. Martyr thinketh, that Elishah erred in sending his man with his staff, as doing it of his own mind, not by divine inspiration, whereby he was moved afterwards, when he came, where the dead child was; but to me it seemeth not safe, to impeach any action done by so great a prophet, in a prophetical way. Other notions he hath here touching salutations at large, because Gehazi is bidden to salute no man by the way, which I omit, as more proper to the instruction given by Christ to his Apostles, when he sent them forth, bidding them to salute the house, to which they should come. Touching the charge given to Gehazi, not to salute any in the way, he, saith rightly, that it was given him to keep his mind intent only to the great work, about which he was sent.

Elishah being importuned by the Shunamite, who sware that she would not leave holding him by the feet till he went himself with her, yielded soon to go, and meeting his servant by the way, and hearing, that his staff had been applied without effect, he went into the chamber, and prayed, and lay upon the dead body, his face to the face thereof, &c. and thus it first began to be warm, then at his second stretching of himself it sneezed, and opened the eyes, as one awaked out of a sleep. The like unto which, because it was done before by Elijah, 1. King. 17. 21. I spare to make any further exposition here upon it. Only whereas Elijah stretched himself three times upon the dead, Elishah did it but twice, it may be understood, as serving to confirm the promise before going, that the spirit of Elijah should be doubled upon Elishah, for by reason of the spirit of power to do miracles in a greater measure in him, then in Elijah, he sooner wrought this great work. And whereas Elishah did one thing singular, that Elijah did not, viz. cause his staff first to be used, and this being without effect, came himself and revived the dead, it was hereby allegorically signified, that the law was used before the coming of Christ, to revive men dead in sin by doing it in vain, but afterwards Christ came with his spirit, and gave life unto them that believe. And the law, saith Martyr, was aptly set forth by a staff, which supporteth and beateth. And as Elishah revived this child by applying his own mouth to his, and eyes to his eyes, &c. so Christ giveth life to the faithful by condescending to be made like unto us in his incarnation. For the childes being revived by degrees, first waxing warm, secondly sneezing seven times and opening his eyes, like unto which was the restoring of that blind man to his sight, who first saw dimly men walking like trees, then all things plainly. This was not done, because it was hard with God to revive the dead, but to make the prophet continue in prayer: for as Tostatus noteth, both Elishah and Elijah did great and hard works by the spirit presently, when they were in public, that the faith of the spectators might without delay be confirmed, but in private they both were longer [Note.] in doing to exercise their own faith, and to show the property of it to be to persevere in praying and expecting, till God pleaseth to answer. Moreover, the work now to be done, was greater then any before, viz. to raise the dead, and therefore wrought with more difficulty and by degrees, and hereby was mystically shown, how hard it is to raise one dead in sin, and that about this, much labor must be bestowed, both before any life beginneth to come, and after it is begun, that it may increase, and more effects of it may be shown forth, as in this child reviving again. And lastly, the prophets applying of his mouth to the child, &c. served to show, how the preacher should condescend to the weakness of everyone, that he might raise him from the death of sin, to the life of righteousness, as St. Paul became all things to all men, that he might win some, 1 Cor. 9. 21. That is, bearing with everyone as much as he might, the better to insinuate into him for his conversion and salvation. The child being thus revived, the mother was called, and having bowed herself to the ground (in way of thankfulness) she took him and went away (without doubt) very joyful.

And Elijah returned to Gilgal, but there was a famine in the land, &c.] From Shunem to Gilgal are 36. miles. To this place he went say some, when he had done that great miracle of raising the dead, to decline the praise, and thanks, and admiration of the father, and friends, and neighbors, who hearing of it, would doubtless be ready to come about him. But because they suffered by famine then in Gilgal, a place where many sons of the prophets lived under his government, it is rather to be thought, that he went to comfort and help them in this their necessity. Or, there being four places of students in divinity, Carmel, Bethel, Gilgal and Jericho, he according to his wonted manner, having been at the other three before, went now of force to Gilgal to visit the College there, and to provide for their good. Therefore seeing the great want, in which they were, he caused a great not to be set on to make pottage for them, and when herbs were gathered and shred and and put unwittingly into the pot which were unwholesome, and made the pottage to have such an ill taste, that they could not eat thereof, yea they cried out, that death was in the pot, he made it good again by putting meal into it. The great pot set on argued, that there were many to be fed, even an 100. persons, as may be gathered, v. 43. the making ready of nothing else for them, shown, with what slender diet they were content. The gourds, which were gathered unwittingly to be put into the pot, were a drug used to purge choller and phlegm, but being taken caused great pain in the stomach, the liver, and the whole body, saith Martyr, according to Gallen and Dioscorides. there is a kind of gourds, which is usual for the pot, but these were wild and bitter, called, therefore by the Greeks, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . Some of the pottage thus made being taken out, and the evil perceived, meal was by the prophet put into the pot, into which, as is to be conceived the pottage taken out to be eaten, was first put again, that it might altogether be healed. Which was not done through any virtue in the meal, but by the spirit working hereby, as by an outward sign or means, through which virtue came from God to work it. Vallesius saith, that wild gourds are so pernicious, that if above the weight of four half pence be taken, although prepared, they cause excessive purging, and excoriation, and death, wherefore a little meal could not cure it naturally, but there was here in a supernatural work. Yet he saith, that because glutinous and thickening things are a means to cure this evil quality, meal properly might be used to help in this case, but to work such an effect, there must be a proportionable quantity, whereas here was but a little put into a great pot full and therefore could not do it without a miracle. For the time, when this famine was, it is thought by some to be that of seven years, spoken of chap. 8. 1. but if that were now begun, when Elishah raised the Shunamites son to life, how could he fore-tell her of it afterwards, as he did chap. 8. 1. It was then more probably a time of scarcity only about those parts, for a little time, there being food else where, as appeareth by the 20. loaves, which one is said by and by v. 42 to have brought unto the prophet. Whereas it is said, v. 38. The sons of the Prophets dwelt before him. Pelican expounds it well, they lived under his instruction and government. Of these gourds gathering through ignorance, and putting into the pot for food, this allegory is made by Lyra. He that giveth the literal sense of the law only, or teacheth Philosophical speculations, marreth the food of God's people, so that they are hereby brought in danger of death, for the letter, saith the Apostle, killeth; but the meal of spiritual understanding put to, maketh it good and wholesome. By others, death is in the pot, when a man teacheth for divine doctrine what he gathereth ignorantly, having no sound ground for it in the holy Scriptures, and therefore he, that teacheth any other thing, must be accursed, Gal. 1. 8. but how bitter and venomous soever anything be, the danger is removed, if it be corrected by the meal of God's word. And when men through their ignorances endure much bitterness and misery, Christ is the grain of whom meal is made sweeten all again, Rom. 5. 1. because through him we have peace with God, and joy in tribulation. And hitherto, one miracle in feeding the hungry, now followeth another, v. 42, 43. A man from Baalshalisha bringing to Elishah 20. loaves of barley, of his first fruits, he fed there with 100. men, and some what still remained, when as his servant thought, that they were nothing to set before so many; because, as Lyra hath it, they were little, and most probably would not ordinarily have sufficed above 20. men. Of their smallness this is proof enough, that one man brought them and ears of ripe corn in his garment or scrip, as Jerome turneth it, and that the prophets servant thought it a shame to set them before so many men. Barly loaves are brought, because that grain was ripe first in those parts. Baalshalisha from whence he came, was in the tribe of Benjamin, according to Junius, the place, that Saul went through in looking for his fathers asses, 1 Sam. 9. 4. but Adrichomius placeth it in Ephraim, and the plains of Sharon, which was famous for fruitfulness. This man certainly was godly, and therefore the worship of God being perverted at Jerusalem, and turned into idolatry, so that it was not fit to bring in the first fruits thither, and to the temple, as they ought otherwise to have done, he brought his to Elishah the man of God, Yet Tostatus will not have them such first fruits, as belonged to the priests, but such as used to be presented to eminent men for honors sake, which I shall believe, when I find in any place of scripture any such first fruits spoken of. When the man of God would have these loaves set before 100. men, and his servant spake against it as being too little to satisfy so many, he urged him yet to do it, saying, Thus saith the Lord, they shall all eat, and there shall remain. God at that instant most probably revealed unto him by his spirit, that he would work this miracle at his desire. For although no mention be here made of his blessing the bread by his prayer, yet Theodoret speaketh of it, as done immediately before the distributing of the bread amongst them. Wherefore it is to be conceived, that first he prayed for this blessing, and then distributed the bread amongst them. And herein Elishah did notably figure out that, which was afterwards to be done by our Savior Christ, viz. his feeding 5000. with a fewer number of loaves and fishes, as he was far more full of the spirit then Elishah. Mystically, saith Rabanus, by the man bringing from Baalshalishah 20. loaves, &c. understand one holding the true faith of the Trinity, because Baalshalishah signifieth the Lord three, who by teaching the old testament, bringeth loaves, and by teaching the new, cars of new corn, of which all feed to sanctification, and yet through the blessing of that prophet, there remaineth to feed others.

CHAP. V.

NAaman the Captain of the army of the King of Syria was a great man with his lord: for by him had the Lord given to Syria deliverance, &c.] As Elijah had wrought one miracle upon a heathen woman's meal and oil, so Elishah here upon a heathen man's body, infected with the leprosy, of which, see what it is Levite. 13. and thus whilst religion went down in Israel, idolatry prevailing, it was set up by some amongst the heathen, idolatry being abandoned. Whereas it is said, that by him deliverance or saving was given to Syria, the Rabbins say, that it is thus spoken, because he shot the arrow wherewith Ahab was slain, which is not improbable, or at the least, that under his conduct, that battle was fought, which freed Syria from all danger of invasion by Israel; for which cause the king had him in great estimation. But Syria thus prevailed only for the sins of Israel, through God's just judgment giving strength and power to Naaman against them for their punishment. If it be demanded, whether Naaman were endued with grace, because it is said, that God by him gave deliverance to Syria? Martyr answereth, it is not probable that he had any true saving grace yet, because there is nothing said to intimate it, and the country of which he was, lay under the great sin of idolatry generally, and he might have added, that somewhat is said, intimating him formerly to have been an idolater, viz. his resolving after his healing, to sacrifice to none other but to the God of Israel, and his scornful contempt at the first of the message sent to him by Elishah. It is to be understood therefore, that God wrought not by Naaman for his grace, but because to deliver a people in any great danger, some man must be made an strument, and commonly it hath been such an one as hath excelled in military virtue, the Lord to commend even this as a good thing to all Captains and military men chose Naaman, who excelled herein, as he formerly saved Jabesh, Gilead by Saul, and Italy by Marius from the Cymbrians, and Rome by Fabius from the Carthaginans, and Hannibal a most powerful enemy. For the time, saying, that God by him gave deliverance to Syria, it is intimated that when any man of valor prevaileth, he is but the instrument, and the power is from God alone, that we may look up to him, and learn to love and fear, and put our trust in him, and not in any mortal man.

For the time when Naaman came to Elisha, one will not have it, as it is set down in order, because ch. 8. 4. the king of Israel is said to have talked with Gehazi about the gests of Elisha, which cannot be thought to have been done after this, but before it; seeing Gehazi was a leper always after, and with such none conversed; but they were forced to live separate, for fear of infecting others. He therefore placeth all the miracles, ch. 6. and 7. and Hazael his coming to Elishah for his Lord Benhadad, ch. 8. before this, determining the king of Syria here spoken of to be Hazael, and that Benhadad was dead before this.

But this reason seemeth to me to be too weak to pervert so much the order of the sacred history, when there is none apparent cause; for although lepers were commonly put apart, yet they might upon occasion come forth with a white wand, and happily the king had some occasion at that time to send for Gehazi, and so took the opportunity to question with him about his masters miracles, Serrarius, who is for the said disorder here, saith, that if any man will maintain the order of the history, he must hold that Gehazi repented, after his smiting with the leprosy, and so was healed again for his particular, although his posterity was not. But because this is against the text, saying, the leprosy of Naaman shall cleave to thee, and to thy seed forever.] We maintain it not thus, but as hath been already said. The means whereby Naaman came to the prophet to be healed was this; a little maid being taken by the Syrians, as they came out by bands against Israel, served his wife; and seeing her master to be a leper, wished that he were with Elishah to be healed. If it be demanded how she was brought to this belief, that Elishah could do this great miracle, seeing there were then many lepers in Israel, as our Lord saith, Luke 4. and yet he healed none of them? I answer, she heard that he had done greater works, as increasing the widows oil, and raising the dead, &c. and therefore she believed, that he was able to do this also. Now he that heareth this being guided only by the light of nature is ready to say, what good luck Naaman had to light upon such a Captive, but we that believe the providence of God to moderate in everything; must say, what a providence it was to bring this maid in the way of Naaman's soldiers, that she should be taken by them, and that she should [Note.] come to dwell in his house, and that she should be moved to speak of uch a thing as as she had none experience of before, and what a providence it was that Naaman was finitten with the leprosy to cause him to go to the prophet, that he might be converted and saved, so that we see God will provide means to accomplish what he hath preordained touching any man, although it be past man's imagination, that we may believe in God, and make use of the means as he shall be pleased to offer them for the attaining of that which we desire, as Naaman did; not in regard of his greatness, despising the speech of his poorest servant, and so as whosoever doth not, shall never attain it.

Naaman hearing what the maid said immediately reported it to the king, that with his leave he might go into the land of Israel, which he could not otherwise have done, being in such place and authority in that common wealth. The king not only gave him leave, but also wrote his letters to the king of Israel to heal him, that is, by his great prophet, who lived in his dominion. Wherein Martyr rightly observeth a special work of God's spirit in the kings heart also, in that he decided not the motion, although he were an idolater, and so did vilipend both the true God and his prophets; for God moved his heart so, that he gave all approbation and furtherance to the intended voyage. When the letters written by the king of Syria came to the hands of the king of Israel, he rent his clothes, as accounting them blaspheamous, seeing he ascribed that power unto man therein, which was proper to God alone, and he feared also that he thus wrote only to pick a quarrel with him. Indeed the letters seem to come from a proud and imperious spirit, ground enough of a quarrel, the words being these. When this epistle cometh to thee, I have sent Naaman my servant to thee, that thou shouldest heal him of his leprosy. But considering the premises that the king of Syria had heard of a prophet within Iorams kingdom that could do it, there was no cause why he should interpret the writing so, as being sent only to pick a quarrel, unless it were for the manner. And yet happily the king of Israel did not indeed conceive so much of the power that was in Elishah to heal, as that little maid of Naaman's, no nor any Prince or Lord about him, nor many in Israel; for if they had, some or other would have wished their friends that were leprous, to have sought to Elishah for cure also. But the king of Syria thinking it to be a thing commonly known in Israel, by reason of the speech of that Israelitish captive, wrote so curiously without mentioning the prophet, whom he meant he should cause to do it, as he respected him, or feared his puissance; for he doubted not, but according to the maids saying, there was one who could do it, and if he would, he could cause it to be done; and therefore he would have him by this writing to understand, that if it were not done, he would not take him for his friend, but enemy; and deal with him accordingly. Some think, that the malice of Joram was such against Elishah, that though he were put in mind of him, he would not use his help or counsel, but seeing he once before sought to him in his need, and since that time it seemeth, that Elishah was gracious with him by his offer made unto the Shunamite, ch. 4. I cannot subscribe to this, but rather attribute the kings astonishment to his simple ignorance, as not conceiving yet by what means that might be done, for which the king of Syria wrote; and therefore holding it impossible for him or any man in his dominion.

But Naaman did not only bring letters, but a great treasure with him to reward him, that should do so great a work, even ten talents of silver, and 6000 pieces of gold, and ten change of garments. Now the Syrian talent was 46. pound, 17. shillings, 6 pence, ten talents, 468. pound, 15. shillings. The 6000 pieces of gold were 1000 drachmaes, and a drahmah was as much as an Hungarian ducket, that is, of our money 7 shillings 6 pence a piece of gold, then was one shilling three pence, and 6000. 315 pound; treasure enough to give away at the Court, and to the prophets for this favor, and to bear him out like a Prince in his travel with all his train. For he thought that the prophet was greatly to be rewarded by him so great a man, and such as the King of Israel should employ to send for the prophet, or with him to the prophet, he meant not to let go unrewarded; such is the courtesy even of natural men towards their benefactors, which should make us ashamed to be unthankful for good done to us. And for his travel, being so attended much was requisite, it being from Damascus to Samaria 132. miles, and from thence to Jordan 16. and both these numbers of miles he doubled, before he came home again.

The tidings of these letters being brought to Elishah, and how much affrighted the king was, he sent word that he would have Naaman come to him, that he might know, that there was a prophet in Israel, who could do any cure, when the king himself could not tell how to get it done. For indeed the king of Syria erred greatly, when thinking, that the king of Israel could cause the prophet to heal this leprosy by his kingly authority, he wrote unto him to do it, seeing howsoever a king can command other things to be done, yet he cannot command that, which is above the power of man, as this was. And therefore neither did he send for Elishah now or before, when his army was without water, as knowing himself in this power to be his inferior, and therefore unworthy to have Elishah come unto him, as the Centurion that came to Christ for his servant, said that he was unworthy, that he should come under his roof, Mat. 8.

When Naaman came with his train to Elisha his house, which he had in Samaria, as may be gathered, Ch. 6. 32. he came not out unto him, neither bade him come in, but only sent to bid him go and wash in Jordan seven times, and so his flesh should come again as the flesh of a child. This he did not, saith Martyr, out of pride, but to avoid the overmuch reverence, which he thought Naaman would be ready to give unto him, that his mind might be intent to God only, from whom this sanation should come. But this is not probable, seeing after the cure wrought he admitted him to his presence, v. 15. when there was more likelihood of this danger. He did thus therefore more probably, both to try his faith, and to make the miracle more illustrious, seeing the Prophet neither seeing him, nor speaking to him, nor touching him, he was yet healed merely by doing as he sent word unto him. Whereas otherwise he might haply have thought, that he was healed by some virtue coming from Elisha, and not have attributed so much to God's power, which being now made so apparent might deter the Syrians from coming against Israel, which had so mighty a God to protect them. Thus also Lyra. It was not therefore pride, but great humility in Elisha out of which he did thus, that nothing might be attributed to him, but all to God, by whom he was also directed to do thus, that Naaman's pride might be pulled down, and he by humility and obedience in doing what he was commanded, although seeming too weak to produce so great an effect, might be prepared to have this miracle wrought upon him. Naaman at the first hearing of this waxed wroth, as thinking himself mocked, but being better persuaded by his servants, he went and washed, and was healed. He imagined another way with himself, that the Prophet would come out and pray for him, and lay his hand upon the leprosy, and by such means sanation might be attained, but in the water of Jordan he could not see, how there should be any virtue to do it, neither could there, but by the working of him, that is Almighty. Thus man sometimes will prescribe unto God which way he shall help him, and if he goeth not that way to work, he despaireth. Whereas we must be willing to be saved that way which God appointeth, although [Note.] it may seem foolishness unto us. In uttering his choler at Elisha his answer, he said, Are not Abuna and Parphar, rivers of Damuscus, &c. Martyr and Pelican render it Aman, and so saith Junius, it is called by Historians; and sometime, Adori • , and Parphar, Orontes.

Benjamin in his itinefary saith, There is nowhere seen in all the world a city fruitful like this city of Damascus, which two rivers falling from mount Hemon, do bless, Amma and Parphar. For the city lieth under mount Hermon, and Amma runneth into it, all great men's houses, and the streets and markets being supplied with the water hereof carried by pipes, Parphar runneth by the city, and hereby the gardens and paradises about the city are watered, of which there are abundance, making it the most fruitful of all other cities. Thus he; and Adrichomius calleth it Abana, or Amana, as he saith, it is in Hebrew, but not in any copy that I have seen, but only Abana; he calleth it also Aman and Amma, affirming it to be a most clear river, and pleasant. But whereas Benjamin would have this to flow through the city, Adrichomius saith, that the other cutteth through the city, and this washeth upon the West and South thereof. Now the water of these rivers being so good, Naaman thought it a vain travail to come from them, whose waters he had often used without any such effect, to wash in Jordan to be healed. But the sick wanting skill in physic, cannot judge of the operation of the bath prescribed by the skillful Physician to heal him, and therefore must follow his directions, looking for success out of a confidence in his skill, through God's blessing that prescribeth, and so ought Naaman to have done, as indeed he by and by upon better consideration did. For his servants saying unto him [Father, if the prophet had commanded the • some great matter, wouldest thou not have done it? &c.] he went to Jordan, &c. In [Note.] that they called him father, it intimateth, that he was loving and kind unto them like a father, to the reproof of all cruel and churlish masters like Nabal, and yet if any servant be under such, he must bear it patiently. But such masters instead of love, get the hatred of their servants, whence the proverb did arise, Thou hast a many enemies as thou hast servants. Naaman's example, to whom so much good redounded from his servants, should invite all other masters to the like humanity towards their servants, and not to despise the counsel of servants, or of any the poorest and meanest, because sometimes, he that is outwardly despicable may conceive better of a thing, then the greatest and the wisest. Martyr will have Naaman called father by his servants, as he was commonly called for the deliverance, which he had wrought for Syria, parens patriae, the father of the country, as Joseph was called for saving his country [Abrech] a tender father. But what did his servants counsel him to do? To think well of the Prophets command, and to follow it, because it was easy to be done, and for the effect they doubtless believed, that it would be wrought, because he was a man of God, that commanded him to wash and be whole, and they had most probably heard, that they, who had hitherto followed his directions, had success according to their hearts desire, as both the army in digging of pits or ditches, and such as brought him salt at Jericho to heal the waters, and meal to cure the corrupted pottage. These were faithful servants then, who neither hated their master nor flattered him, and therefore are worthy to be followed by all others. If they had not greatly loved, but hated him, they would have held their peace, rather laughing at his proud disdain, and joying to have him return home again a leper, then persuading him for his good: if they had been sycophants, they would have been ready to say as he said, and to exasperate him more against the Prophet, who slighted so much, so great a man as he was, as being rusticall and unable to do anything for him, or willing to make a mock of him all over Syria, in that he would have him travel so far, to be healed by such weak and silly means, as washing in common water.

Wherefore he went and washed in Jordan seven times, and his flesh came again as the flesh of a little child.] That is, saith Lyra, as the purest and clearest flesh of all other, because that is without mixture, whereas the flesh of others is mixed with the nutriment wherewith the body is nourished. And this similitude is used, to show, that this was done in a figure of regeneration by baptism, wherein the image of the new man cometh again, which is in righteousness and true holiness, Ephess. 4. and to figure out the same, the man that was blind, was sent to wash in the pool Siloam, whereupon he was healed. To be regenerated therefore, and to be converted and become as a little child is all one, and such we must be, or else we cannot be saved. Naaman's washing seven times, served to set forth the manifold gifts of the spirit, of which they that are regenerate, are made partakers, and not the oftener iterating of baptism, as Martyr saith. For in these two things Naaman's washing was unlike unto baptism; first, in that he washed seven times, baptism but once; secondly, was healed by washing, but justification is attained before, and not in washing, as Abraham was justified and then circumcised, so baptism followeth as a sign or seal of justification, not thereby, but by faith before obtained, thus he; but this is to be understood of adulti, for infants are healed of the foul leprosy of original sin set forth by Naaman's leprosy in baptism, seeing they want faith, being only the seed of the faithful, and so having right unto baptism, which saveth as Noah's Ark, 1 Pet. 3. 21. Faith then justifieth and saveth by the accession of baptism in the adulti according to that, he which believeth and is baptized shall be saved, and baptism without actual faith saveth in infants coming of faithful parents, yet they are so saved as original sin, the leprosy of their natures being in baptism washed away spring not up again, as a root of bitterness into actual and voluntary sinning. For in this case we must be renewed by faith and repentance, and so we recover justice lost, which baptism once received, serveth to seal up unto us forever, and therefore is not to be iterated again.

Naaman being thus miraculously healed, returneth back to Elishah to make profession of the faith, to which he was now turned, and to show his thankfulness: for he said, that he knew now that there was no God in all the earth, but in Israel, and he offered him gifts, and urged him to take them, but he refused them with an oath. And hereby it appeareth, that Naaman was healed, not only in body, but in soul also. Seeing he did both believe with his heart. and confess God with his mouth, and after the manner of the truly faithful, came with an offering, for the great benefit received, to show his thankfulness therefore; as amongst the ten lepers whom Christ cleansed, one that returned to give thanks is spoken of as singularly godly. In saying, that there was no god in all the earth but in Israel, be meant not, that God was concluded within the bounds of that land, for he filleth heaven and earth, but that the God which was worshipped in Israel by Elishah, and all that cleaved unto him, as all ought to do, was the only true God, and that the gods worshipped by other nations, were idols and no gods: for that it is to be understood of Elishah his God only, and the God, which had his temple in that land, thus said to be in Israel, because there, and not in any other Nation his laws were taught, and sacrifices were offered to him, is plain, because it was that God, by whose power Naaman was healed, which neither Jereboam's calves, nor Baal, after whom the great sort in Israel went a whoring, could have done. But why did Elishah refuse his blessing, as he called it? did he by so doing teach that it should be unlawful for the men of God to take anything towards their maintenance for their pains in their calling? or what other reason might there be. For the first cannot hold, because the laborer is said to be worthy of his hire: see also 1 Cor. 9. Gal. 6. 6. It must be therefore, because it was and ever shall be unlawful to take a reward for any miraculous healing, according to the charge also given by Christ to his Apostles, saying, Freely ye have received, freely give. Thus Pelican; saying also, that miracles were done for the glory of God and the salvation of men, and not for the increase of worldly goods, or to satisfy covetousness. For this were to abuse the immediate act of God, as if it were purchaseable by money; as a Physicians direction, which is so much detested before him, that when a certain Scribe would have followed Christ to make a gain of his miraculous sanations, he rejected him as a crafty fox: and when Simon Magus would have purchased this power for such an end, he was pronounced to be in the gall of bitterness.

Peter Martyr and others add, that he refused, because he would have Naaman still to fix his mind upon God, and seeing how much he was obliged unto him for so great a benefit freely conferred upon him, be the more inflamed with his love; and again, that by this contempt of worldly riches shown by the Prophet, he might be drawn the less to admire them, yea to contemn them also in respect of things heavenly, which alone he by this means plainly saw satisfied Elishah so, that he cared not for worldly goods: and lastly, that he might not be scandalized, as he might have been, if Elishah had taken his rich rewards offered, for so he might have thought that his end was not, but to get worldly gain by his God, and thus he himself might have rested in the fruition of outward things, as the highest attainable by such as believed in him. Lyra saith, that he would take nothing, that he might show, that he sought not his things, but the saving of him both in soul and body. Neither should any man of God in dispensing the mysteries of salvation seek any other thing, according to that of the Apostle, We seek not yours, but you, although he may take maintenance for his labors in the ministry to live upon and to provide for his family, as everyone is bound to do. The Apostle Paul indeed labored for his living and preached in some places freely, but neither did he so to give us an example, unless it be in the case of first plainting a Church, neither did he totally refrain from taking, for he saith, That he robbed some Churches to minister freely to the Corinthians, that his evil willers, the false teachers there might not object covetousness unto him. And as Paul did, so saith Martyr, did some Waldenses in some part of Poland, which made them to be reputed the true Pastors, and others that took maintenance, bellies. But this was the effect of a blind zeal in them, seeing it is allowed, that he who serveth at the altar, should live upon the altar. But if any have living sufficient of their own, may such take maintenance for exercising and laboring in their ministry? Martyr answereth, That if it be said they should not, this were the way to make other ministers contemptible, that take, and to make parishioners not used to give their Pastors maintenance, to think more strangely of him, that should come afterwards to take it, wherefore he conceiveth, that such a minister shall do best to take and give it to the poor; wherein though I assent unto him, yet to take it and to dispose of it, as his own, is not to do ill (provided, that according to his double means he be hospitable and charitable) seeing it is his hire for his great labors.

And Naaman said, And shall not I pray thee, two mules loads of earth be given to thy servant? for thy servant will henceforth offer no sacrifice to other gods, but to the Lord only.] The Vulg. lat. As thou wilt, but I beseech thee. Peter Martyr, Et non detur quaeso? Iun. At the least I pray thee, let there be given. And he addeth, that this request, as also the next, that God would be merciful unto him, when his Master should bow leaning upon him in the house of Rimmon, proceeded from his ignorance, because the true God was to be sacrificed unto not upon Israelitish earth, but at his temple in Jerusalem. Wherefore the Prophet gave him none other answer, But go in peace, meaning that these things belonged not to the peace of his conscience, but rather to the disquiet thereof, God being hereby provoked. But Lyra justifieth Naaman in this his purpose of sacrificing to God out of the peculiar place hereunto appointed, because although the Israelites were tied to one place, yet the faithful amongst the Gentiles were not, seeing the Mosaical law was not given to them, but to the Israelites, as these words commonly used, when any rite about the worship of God was prescribed, speak unto the children of Israel, and say unto them, do show. As Noah then sacrificed anywhere before the Law and Abraham, so it was lawful still under the Law for the Gentiles. Whereas he would have earth out of the land of Israel to make an Altar for this purpose, to which as to the other, the Prophet answered nothing but Go in peace. He asked nothing, but what he might lawfully do, although not necessary, seeing he might have reared up an Altar of any other earth, as well as of that, only he thought the land, where the true God dwelt peculiarly, more holy then any other, and because that herein he had been healed, he would show a more venerable respect unto it. For his saying, Go in peace, to his other request also, he hereby shown likewise, that he needed no indulgence for it, being also lawful. For he desired not, that he mighe be pardoned for dissembling any idolatry, which he meant not anymore to commit either really or feignedly, but only, that it might not be laid to his charge out of the idols temple, so not in it to perform his service to his Master the King by leaning to support him with his shoulder, upon which he used to lean and worship Rimmon, which because he might lawfully do, the prophet made him that answer, that he might of this make no scruple. Thus Lyra. Hugo Cardin. saith, that he meant to feign a worshipping of that idol still, and herein the Prophet dispensed with him for a time, that living amongst idolaters he might have the opportunity to preach unto them the true God, he promising to Elishah, that he would shortly leave his place and not come anymore in that temple. But this is worthily rejected by Lyra, seeing evil is not to be done, that good may come of it, neither can any man dispense with one for doing that, which in it own nature is evil. Pelican saith, that the prophet dealt with him, as with one weak in the faith, but yet truly in him, bearing with him in his weakness, and accepting of him for his heart in sincerity set to worship the true God and not any idol more; and so he answereth him, Go in peace, to show, that he should be accepted of for his godly purpose, and that what he did as a weak believer should not be imputed unto him, which maketh against those that are so ridged against Neophites, as that they look that they should be exact in everything at the very first, and if they be not, they are ready to censure them. Martyr agreeth with Lyra as touching the lawfulness of a Gentiles sacrificing to God upon any earth; holding that Naaman would have some to carry away from hence yet for the purpose, that by making an Altar of it in his own country he might make public confession of the God of Israel to be the true God: and hereby be always put in mind of him, and the benefit received in that land by his mercy to be stirred up to continual thankfulness therefore; neither would he have any of the earth of that land for this use, but so much earth out of Elishah his house, for which cause he asked it of him, whereas otherwise he could have taken it without asking, although some say, that he asked it of him, because taking it by his allowance he thought it might be of virtue to do him good, as the water of Jordan at his word had done, whereas otherwise he knew there was no such virtue in it. I think, that he asked it of him neither for one of these reasons nor the other, but only to let him know by this outward sign, that the God of Israel only should henceforth be his God; and although he would take nothing offered him, yet his cost should go in offering sacrifice to God, and he moved him in it, because he would do nothing but by his approbation in matters of such moment. The conceit of some mentioned by Martyr and some others is not worth the naming, viz. that Naaman would have this earth to put under his feet when he stood in the house of Rimmon, for both it had been absurd, and he expressly shown for what use he would have it, saying, I will sacrifice to none other God, &c. Whether Elishah assented or no it is not said, but he answered to both his requests together and so assented, yet not to countenance the superstitious bringing of a little earth or stones from the Holy Land by pilgrims of all parts as a means of blessing: but hereby was figured out the translating of God's favor set forth by that earth, whereon he professed to dwell, to us Gentiles, as the Syrians were, being herein some of the first fruits of the Gentiles, because the sign of God's favor and presence came thus first to be amongst them. Touching the other passage, Martyr maintaineth it to be a sin for Naaman to do, as he said, although his heart were right towards the true God, because he prayed God in this matter to be merciful, which he needed not to have done, unless he had known it to be a sin. Moreover, not only evil, but all appearances of evil is to be avoided, if he therefore bowed before the idol when his Master bowed, although not with any intention to worship it, there was an evil show and example to others, that beheld it to draw them to do the like, for as much as they could not see into his heart to put a difference between his act, and his masters.

And likewise if any be present at the Popish idolatry of the mass, they become guilty of the sin of idolatry, for so doing, although their hearts be against it. Wherefore he preferreth the piety of those Princes before Naaman's, viz. of Saxony and the rest, who attended the Emperor Charles 5. only to the Church door when he went to mass, but entered not in with him. Whereas Elishah answered as not disliking what he meant to do, whereby it may seem not to be a sin; he saith, that by these words, go in peace] he meant nothing else, but that God who had enlightened him so far, as to see and know him to be the only true God, and that to be present at idolatrous worship was sin, would direct him so, as that he should never to keep his worldly dignity, yield to do this, and that he prayed for him, and even prophefied hereby, that he should never do it. But seeing no man in common sense would thus understand these words, but as an encouragement to do what he had propounded without any scruple, and Naaman is not to be thought to have understood them otherwise, I cannot assent to them, although our own men, who would strain them to another sense, which was never given by any ancient Expositor, that I have seen. In saying then go in peace; he doth rather secure him from all danger of sinning in doing his office to his master, either out of the house of Rimmon or within it, and yet giveth no toleration to him or any other of feinedly yielding any outward reverence to an idol, for all worship in this way of religion both outward and inward, is to be given to God alone, for the arguments brought to prove it a sin, which Naaman intended, I answer, first that it was Naaman's ignorance which made him fear it to be a sin, and it is no good reason from words spoken in ignorance, implying an act to be a sin, to conclude it to be so indeed. Secondly Naaman's public profession made by bringing earth out of Israel to make an altar to sacrifice to the true God only, freed him sufficiently from all appearance of evil before all men, and made it apparent unto them, that what he did in the temple of Rimmon, was without all respect to the idol in duty to his Lord only. And to be present at idolatry for some other end without any way countenancing that sacrilegious act, is not to be censured as a sin; witness the prophet Elijah, who was present, when Baals priests sacrificed to him, but to deride them, and the 3 children in Daniel were present, when the golden image set up by Nebuchadnezzar, was worshipped. But however Naaman sinned not in this his service done to his master in an idols temple, they cannot be exused as free from sin, who are present at idolatrous worship only out of curiosity, or because they would not be known to be of a divers religion for fear of danger or displeasure, for this is gross dissimulation and halting, which God cannot endure. To conclude, in justifying Naaman in this matter, as if I go not from the ancient Expositors upon this place, so I go not far from Martyr himself, where he saith, if the person that is present at idolatrous worship, be known to abhor from idolatry, he may be thought to be present, and to bow the king for some other cause, especially a protestation being first made by him, only Idiffer wherein he differeth from himself in his next words; which the sacred history doth not show, that Naaman made in that temple before the Syrians, and some words used before in speaking upon the 2 mules loades of earth, which he asked; viz, he would first and chiefly that the altar made of this earth, should be a monument amongst the Syrians of his faith in the true God, the God of Israel; for what was this else but to make a public profession before the Syrians of his being turned from idols to the true God, who was worshipped in Israel.

When Naaman was gone a mile, in his return, the vulgar Latin electo tempore, but the Hebrew is 〈 in non-Latin alphabet 〉 a mile of ground, Gehazi thought within his covetous heart, that although his master had spared Naaman, yet he would get something of him, and so he sware that he would follow him with speed, &c. The sin of Gehazi saith Lyra, may be noted to be manifold. 1. Covetousness, making him to gape after gain, by the leper healed. 2. Swearing the Lord liveth, to do that which was to the dishonor of God. 3. Lying to Naaman, when he told him that two sons of the prophets were come to his masters, and he would pray him to give them a talent of silver, &c. 4. Theft in that he hid the money received, laying it up for his own use. 5. Lying to Elishah, when he said, that he went no whether, wherefore he was adjudged to be smitten with such a leprosy as Naaman had, both he and his children forever; being herein saith Pelican, a figure of the covetous in their children's holding that which they have unjustly gotten. There is another sin also that Lyra here layeth upon Gehazi, that being urged by Naaman, he sware that Elishah bad him say so to Naaman; for he saith, it is in the Hebrew, [Sware, and take two talents] and the more indeed hath this signification as well as others, wherefore R. Solomon so rendereth it, but other Expositors reject it as not agreeing, because after this it is said, he compelled him. Martyr saith, that Gehazi sinned also in speaking contemptuously of so famous a convert, calling him this Syrian, and detracting from the discretion of Elishah, as if he had not done wisely in sparing an heathen man full of wealth; and by this means wanting where withal to relieve poor sons of the prophets, living under his tuition, as Judas found fault with the spending of a box of precious ointment upon Christ when it might have been sold, and the price given unto the poor, not that he was so well affected, but because he bare the bag and was a thief, and so thought that coming into his hands, he might have gotten a good part of it. In like manner Gehazi most probably taxed his masters forbearing to take, because he was disappointed of a prey, which by this means he expected. Now Gehazi was not so covetous and deceitful, but Naaman was as free and credulous. For he not only stayed, when he had heard of his coming after him, but also came down out of his chariot, and went to meet him, which was much for so great a man to a poor servant, but he respected the prophet whom he served and his God, to whom he ought all respect and honor, although he were now by him abused. Which showeth, that it is not always like master, like man, [Note.] neither do the best means work upon some that live continually under them, but there is more grace in some, that want all means, or enjoy but little, then in such; as Naaman excelled Gehazi. But let all be warned by his dreadful judgment to fly covetousness, which being in the heart, no means can work for good.

Moreover Naaman most willingly gave him two talents, when he asked one, and sent two porters to carry them, which when he came to the Castle he took and laid up. The Vulgar lat. When he came in the evening. Montanus, into a secret place. Vatabl. and the Chaldee. Into an obscure place. For all these expositions the word may bear, and it is likely, that he had this treasure, that it might not come to his masters knowledge although he had taken it in his name, as desirous still to be reputed godly and sincere before him, when he proved himself herein a very thief, and he is said to have laid it up in the house, that is, according to Hugo, in his own house. Elishah presently upon his coming before him shown, how vain his seeking to hide it was, for nothing can be hidden from God, or from such, as to whom he maketh his revelations; therefore he saith, his heart went with him, meaning, that by his prophetical spirit he saw him. Whereas in checking him he saith nothing of the money, but of the raiments, and Olives, &c.

Is this a time to receive raiments, olives and vineyards, cattle, oxen and servants?] It was to set forth the great sums of money, to which two talents do amount, as may be gathered also from that, which was said before.

They were so much as would suffice to buy all these things, saying, Is this a time to receive, &c. he means, when he refused to take anything, that God's glory might be the more illustrated; he taxeth him therefore, as pulling down that, which he had built up, and indeed all taking of a reward at any time, when God by his Prophets forbiddeth it, implying yet, that there is a time of receiving for the Prophets maintenance of his disciples.

Therefore the leprosy of Naaman shall cleave to thee and to thy seed forever.] That is, such a leprosy, he had, viz. the greatest and most uncurable. And this punishment was most just, that having Naaman's money he should together with it have his leprosy, for gaping after the filthy lucre a filthy disease, for his selling secretly the grace of God, an open infamous brand; for sinning about the healing of a leprosy, the leprosy, that it might appear to come not for any other sin, but this, for his seeking to enrich his children with goods basely gotten, the debasing of them by this loathsome disease forever. And mystically this teacheth, that they provide ill [Note.] for their children, who by unjust means seek to get riches for them, they get God's judgments, as is most commonly seen, in that they are either tied with the same servile bands of covetousness, or as is most commonly seen, they break out with the leprosy of riotousnesse, which can never be healed. The Hebrews by the seed of Gehazi will have no infants or borne after this understood, but only his children grown up, and R. Levi Ben Gerson by these words [forever] understandeth the Jubiliee, lest God should seem to be too cruel. But seeing Eli was also punished in his children then unborn, and Joab, &c. there is no reason thus to limit this judgment against Gehazi, seeing all are tainted with sin, and God to terrify the more with his judgments may without cruelty for the sin of the father plague both him and his sinful brood also outwardly at his pleasure, as hath been sometimes before shown. Wherefore God made Gehazi and his seed a lasting monument of the odiousness of sacrilege, that in the ages to come it might be pointed at, and said, Behold, the fruit of sacrilege, to make all others to have it in abomination. Gehazi is lastly said to have gone out from him a leper as white as snow, that is, the most incurable, as appeareth, Lev. 13. And he is said to have gone out, because the leprous were to be separated to an out place remote from the sound, and never to live in company with them anymore. Hugo Cardin. saith, That some think, that Gehazi had no seed, but that mystically they are Gehazites, even his seed as it were, that sell spiritual things, as they are symoniacall, that buy them; or such as when spiritual gifts have been freely bestowed, look for a recompense afterwards, the seller or buyer by pact being both symoniacall.

Peter Martyr will have the Pope set forth by Gehazi in that he taketh of those, that the Apostles let go free, houses and lands, &c. abusing those of whom he taketh, with lies, as he did Naaman. But when he thinketh in thus doing to lie hid from Elishah, that is, Christ, he always beholdeth his impostures, and will judge him to depart from his presence, as most foul and filthy, and never to come where his saints dwell, but in outer darkness forever.

CHAP. VI.

AFter that Gehazi was cast out, say the Hebrews, who was sharp to the followers of Elishah, and grudged at his spending of the gifts brought in upon them; the number of them increased so, that there was not room enough for them to dwell together. Wherefore they consult about making another house at Jordan. Tostatus yieldeth another reason of this increase of his followers, viz. because they were pinched with famine, which yet continued, and Elishah, they believed, was able either by miracle to provide for them, or by means of the provision brought in unto him by such as were godly affected. Howsoever it is worth the noting, saith Martyr, both that the faithful increase more, when the wicked are purged out, that such may not be suffered in the Church: and also that the number of the faithful [Note.] is not diminished by persecution and tyranny, but increased, as the Palme-tree fructifieth the more, the more it is pressed with weight, because this increase of the sons of the prophets with Elishah, was in the days of idolatrous Joram. Where the house was, that had not room enough for them, it is not said, but it seemeth not to have been far from Jordan, because they move him that they might go to Jordan to cut down timber, and build there, and that he would vouchsafe to go with them. Although they were prophets then, and according to their name spent much time in divine reading and exercises, yet they labored and lived not in idleness, like monastical persons now a days, neither were they such as vowed to live a single life; for chap. 4. we read of a wife of one of the sons ot the prophets, they were therefore not tied herein, but at their own liberty, and yet lived in Colleges together under a master, keeping their wives happily in some places not far from them. Which showeth, the weak ground of Monkish votaries of these times, in their practice.

To Jordan they go to build, saith Martyr, most probably, because there was water for their use, and timber growing along the banks. The cause why this is related, was the miracle wrought upon this occasion by Elishah, to comfort and confirm the faith of his disciples the more, in making iron to swim upon the water. For when one did cut down wood, the head of his hatchet fell into the water, which made him cry out to Elishah, and the rather because it was borrowed, and a just person is troubled more, if he cannot restore that which he borrowed, then if he had lost his own. And by the way see here, how plain and poor the sons of the prophets [Note.] were of old, to show, that they sought not the world by their profession, but God's glory. Elishah pitying his case, and being told where it fell in, for God revealed not all things unto him, cut a stick and cast it in, and then the iron swam and was taken up again by him from whom it fell. R. Solomon saith, that the stick cut was a new helve, for the other was broken, and this being put into the water, the head went on to it, swimming together to the bank, which Martyr following, noteth a threefold miracle; first, in the swimming of the heavy iron; secondly, in the joining with the new helve in the water; thirdly, in supporting the iron with the wood, when it was able to sink that down with the weight, or rather we may say, that here were two miracles wrought. First, in the sinking of the helve cast in and joining with the head, that lay at the bottom, as if it had been put into the eye thereof by the hand of a man; secondly, in the helves swimming up again, and bringing the head with it, which according to the course of nature would have weighed that down. For this must needs be yielded, that the wood cast in went down to the bottom, or else it had been used as a means in vain, but thus, demersam fluvio relevavit virga securim, as Tertullian speaketh, the stick lifted up the hatchet drowned in the river. And in another place, the iron swam above, but the wood was drowned, which the sons of the Prophets received. Wherefore it was not made so to sink, but that it rose again and brougnt up the iron with it, as hath been already said. To inquire how God did this, as some do, whether by taking away the heavy quality of the iron for the time, or by the ministry of Angels, is vain, seeing he is almighty, and can at his pleasure, make heavy things to be born up by the waters, as the body of Christ, and fire to lose the quality of burning, as in the fiery furnace, and wild beasts to refrain from devouring a prey exposed unto them, as in the case of Daniel. But that ever he changed the substance of a body into another substance, the accidents remaining, we never read, or that he made one body to be in more places at once, as the Papists fondly hold touching the body of our Lord in the sacrament. Allegorically, by the head falling into the water whilst wood was cutting down, Gregory understands a preacher puffed up, whilst he seeks to cut down sin, for hereby he himself sinketh, but upon his crying out in sorrow for this, God hath mercy upon him, & saveth him frō perishing in the deep.

And the king of Aram fought against Israel, and consulted with his servants, saying, in such and such a place shall my tents be, &c.] Upon what occasion this war was moved it is not said, and it may seem strange, that after so great a benefit received, in the healing of Naaman the captain of the army, that the king should come against Israel. But it is to be thought, that this war was rather only an ambushment, when peace was pretended out of the inveterate malice of the king of Syria, against the king of Israel, then a war openly made, as the words also intimate. He thought not himself sufficiently revenged for former overthrows, to have slain Ahab in battle, but he sought now treacherously to slay his son, when there seemed to be peace between them. And haply for Naaman, he was no more now in such estimation with him to hinder it, seeing he was turned after the God of Israel. The words rendered in [such and such a place] Hebrew, are 〈 in non-Latin alphabet 〉 that is, in a place hidden and silent, so called b • cause obscure, and to it they should come without noise, which although it be not here named, yet it was particularly appointed amongst the Syrians. Josephus speaketh only of one time that he did thus, in some place where the king o • I • real was to ride a hunting. But it is said, not once or twice, whereby it is to be understood that he did it often, and so was by the prophet often discovered. He had power then given him by his prophetical spirit, to see into things done most secretly, and far off from him, as also appeared partly before, in his reproof of Gehazi. But why would he do so much for an idolatrous king, that esteemed not of him, nor of his doctrine; when as before chap. 3. he professed, that had it not been, that he respected Jehoshaphat, he would not have looked towards him? Answ. It seemeth, that by the miracle wrought then he came into great grace at the court, as was noted chap. 4. in his speech to the Shunamite, wherefore he sought still by good offices doing for the king, to oblige him more and more unto God, by whom he wrought, if by any means he might bring him to repentance. Moreover, as Martyr noteth, he being a man of God was to promote the good of God's people, and to keep away evil from them as much as he could, although they were most of them revolted from him, because they were the posterity of Abraham, and so within the covenant still. And it is the duty of the men of God to seek the preservation of the king and state wherein they live, although they be wicked and unworthy. [Note.]

When Elishah gave the king warning of these ambushments, he sent scouts out and found it to be as he had said, and so saved himself from the danger. Lyra, following the vulgar Latin [praeoccupavit eum] saith, that he sent and took the men laid in ambush, whereas he only by sending found it to be so, as the Prophet had fore-told, and thus it was made evident unto him, that Elishah was guided by the spirit of God, to give the more credit to his words.

The king of Syria being troubled at this, challenged his servants as discovering it, but they said that it was Elishah; whereby it seemeth, that he was famous for his divine spirit, even in that country, and doubtless his healing of Naaman was no small cause thereof. The king hearing it, would take away Elishah, and understanding that he was in Dothan, sent a great army, and horses and chariots to take him. Ah foolish king, that believed Elishah to be endued with the spirit of God, so that he could reveal most secret consultations against others, and yet conceived not that he could as easily frustrate all attempts against himself. The army of the king of Syria being seen by the servant of Elishah, he cried out to his master for fear, but he to put fear away from him, said, There are more with us then with them; and when he had prayed, that his eyes might be opened, he saw the mountain full of horse, and a fiery chariot about Elisha, the singular number being put for the plural, wherefore the vulgar Latin hath it, fiery chariots. But how could they saith Martyr, be about Elishah, when as he was in the city, they in the mountain? And he answereth, that as the Angels like horses and chariots were represented to him upon the mountain, so, was Elishah also in the midst of them, as for whose sake and guard only they were now sent. Dothan, about which these Syrians now came, according to Adrichomius, was in the tribe of Zebulon, 12 miles, as Jerome saith, from Samaria, but others place it in Manasseh, the next tribe unto Ephraim, in which Samaria stood. Of Dothan it is spoken before, Gen. 37. but upon what occasion Elisha was now there, is uncertain. He was the common father and instructer of the faithful in all places, and so went to teach sometime in one place, and sometime in another, and thus I suppose, he was in Dothan at that time. If it be demanded, who was the servant of Elishah now that Gehazi was gone? Some that hold the history of Naaman to be misplaced, answer readily, that it was Gehazi who was not smitten with the leprosy till after this. But of this enough hath been already said, and in that the servant is not named, as Gehazi commonly was, ch. 4. and ch. 5. it is intimated that he now attended Elishah no more, but another succeeding in his service, which also proveth that the history, ch. 5. is placed in due order.

Elishah perceiving that the coming of this army was to have him delivered into their hands, after that, he shown his servant what a guard was set about him, that he might not fear, went out of the city, and then they came down to him to take him: for Dothan according to Adrichomius, was situated in a plain place between two hills, so that to come to him, they must needs come down. Then Elishah prayed the Lord to smite them with blindness, and he smote them; and Elishah told them, saying, this is not the way, nor the city, come after me, and I will bring you to the man whom ye seek.] This blindness was not the blindness of their bodily eyes, for then they could not have seen Elishah to follow him, and they themselves presently perceiving, in what case they were, would not have gone on, as he directed them; it was therefore a blindesse of mind wherewith they were smitten, making them like little children in understanding, which cannot distinguish between one place and way, and another. It is likely, when they came near Elishah, that being thus infatuated, they knew him not, but taking him for some other man, asked him for Elishah, and the way into the city.

Touching his answer, although he may seem to have spoken untruly to them, yet indeed he did not, for they inquired for Elishah, and although he at that time was in Dothan upon some occasion, yet his dwelling was in Samaria, as hath been partly touched upon ch. 5. and appeareth, ch. 6. 32. neither was he now in the city of Dothan, but came forth to go to Samaria. In saying therefore, this is not the way, nor the city] he meant, that it was not the city where Elishah dwelt, or where they might find him which was most true, because if then they had gone into Dothan, they could not have found him there; but in Samaria, he meant to show himself unto them: so Lyra almost, and Martyr; wherefore Tostatus erred much in granting that Elishah told an officious lie, the spirit of God moving him thereunto, for his future glory. For considering, that to lie is to sin, we must by no means either grant, that so holy a prophet sinned, unless it may evidently appear, neither that God instigateth to any the least sin for the greatest good, that may be. Elishah would have them smitten with blindness purposely, that when they went about to take him, he might take them and make them see how vain and dangerous a thing it was to come forth against God and his servant, that if it were possible, they might hereby, and by the kind usage which they had, be converted from idols to the true God, who was able to do such wonderful things.

He lead them therefore to Samaria, the metropolitical city of the kingdom, where the king kept his court, and had most probably a great guard continually about him, and a number of citizens well appointed, expert in military affairs, and able soon to destroy the Syrian army being now shut into their city. For so soon as they were entered saith Josephus, Elishah commanded the gates to be shut, and sent to the king to bring forth his bands of men, and to place them round about them; which being done, he prayed God to open their eyes, that is, their understanding again, that thus they might see, in what danger they were. But that they might not be slain, be forbad this to the king; and contrariwise bad, that provision should be set before them; which being done, and they refreshed herewith, they departed to their master, and never adventured to come in such a secret manner anymore, into the land of Israel.

When Joram coming with his men ready prepared saw them, he asked Elishah saying, shall I smite them, (O my father) He knowing that they were miraculously brought thither by the prophet, would do nothing without his direction; but he answered, thou shalt not smite them, but those, whom thou takest with thy sword and thy bow. Seeing his enemies brought now into his power by Elishah, he greatly reverenced him, and called him father, but it was in hypocrisy; neither was his heart right towards him, as the sequel in this ch. doth declare, when he sent to his house to kill him. Touching the prophets answer, the meaning is, that they were none of his Captives, but the Lord's; and therefore, although he had power of life and death over his own captives, yet he had not over these, neither should smite them, but do what the Lord would unto them, viz. courteously set them to meat, and so send them away again; according to that, Rom. 12. 20. If thy enemy hunger, give him meat, &c. Whereas the king obeyed the prophet herein, it was because the Lord overuled him, in whose hand is the heart of the king, and he turneth it as the rivers of water, for his will was certainly to have slain them; neither could any but the divine power have held him from it. Martyr, besides the sense of these words already given; thou smitest all those whom thou takest with thy sword, &c. hath this, thou smitest such, but not all such, therefore much less these, whom thou hast not taken. This lenity of the prophet in this case was admirable, seeing he was the man that they now aimed at, to take and carry away captive, so that a man would think, he should rather have stirred up the king to slay them as enemies, having them at this advantage; but he thought it an opportunity rather to work in them by kindness a love of his God, who was both of such unparalleled mercy and power, seeing none almost would have let their enemies go, coming by any means into their power. Neither was this kindness shown without effect; for it is said, that the Syrian armies came no more into the land of Israel. Against which if the words following v. 24. seem to make, it is to be understood, that the meaning is, they came no more secretly, and by stealth, because they saw they prevailed nothing by so doing, but from thenceforth they made open war; to this effect Josephus; the king of Syria admiring the power of God and the divinity of Elishah, determined with himself not to attempt anything more treacherously and closely, but openly with a full army to invade Israel; and yet happily those forces who were now sent away in safety, never came more, they were by this miracle & mercy so much moved. To intimate which it is said, they added not to come anymore, viz. the same armies, but others were gathered together to besiege Samaria in far greater multitudes, for which cause the words are varied. Benhadad gathered together all his tents, although the vulgar Latin hath it, his whole army; and thus Pelican expounds it, or that they came no more in Elishah his life time, or whilst that king reigned. If it be demanded; whether the prophet did well to spare them being idolaters and enemies? I answer, although idolaters of the Israelites were to be slain, because God had peculiarly chosen them, and by many signs and wonders declared himself to be the only true God unto them, and expressly taught them against idolatry; for which cause Elijah spared neither the Prophets of Baal, nor the two captains with their fifties, and afterwards the servants of Baal being brought together by a wise into the house of Baal were all by Jehu destroyed; Yet other nations were not to be destroyed for this, but as God appointed, viz. the Canaanites, Perezites, Amorites, &c. who were all adjudged to destruction, and Amalekites, but upon the Syrians the like judgment was not passed, and therefore they might sometime be spared, as occasion served; as when God brought them miraculously into their hands, not for this, but another end; when for this end Benhadad was brought into the hands of Ahab, it was a great sin to spare him, as hath been shown before. But now it was a virtue, for hereby was shown gentleness towards enemies able to make their hearts relent, that the Israelites might live by them in the more quiet afterwards, and that their God might have honor even amongst them. Moreover the idolatry that they lived in, was out of simple ignorance, and these that came to take Elijah, did but as they were commanded by their Lord, whom they were to obey, which extenuated their fault, and pleaded for pity to be shown unto them. Whereas Sallianus thinks, that they had such indignation at Elishoh his thus mocking of them, that they stirred up their king to the following war, it is improbable, because their coming no more into that land is spoken of, as the issue of this their usage, and the heart of Benhadad, as appeareth by his whole history, was generally bent after one attempt by war defeated, to begin another so soon as he could, so implacable was his malicious mind against Israel.

Mystically by the King of Syria warring against Israel, by treachery understand the devil closely seeking the destruction of the faithful, by Elishah godly Preachers giving them warning against his treacheries; and as the Syrian army seeking to take Elishah away was confounded and made to go home again without effecting anything, so are all the attempts of the devil to take away such Preachers fiustrated; when such as he stirreth up to persecute are like Saul, first smitten with blindness, and then receiving their sight again are no more enemies, but rather friends, of the Church, and publishers of God's wonderful works toward them, as he was, being made of a persecutor, a Preacher of the Christian faith. Whereas Lyra bringeth for example, not Saul, but Anthony the Eremite a diligent Preacher, whom the devil sought to strangle, but by the Virgin Mary he was chased away; it savoreth [Note.] of a Fryerly legend of inventions put for truths. The army of horses and fiery chariots about Elishah shown, how the Angels of God pitch their tents about those that fear him to save them from all dangers, and this none seeth but he, whose eyes God hath opened, as Elishah his servants, and he only is to be prayed [Note.] unto for this and all other things, and not Angels, or any other of the court of heaven, as Elishah prayed unto him and not to the Angels, although seen near about him.

It came to pass after this, that the King of Syria gathered together his whole army and went up and besieged Samaria. And there was a great famine, &c.] It seemeth, that howsoever Benhadad was moved at the wonder which was wrought so as that he aslayed not to overthrow the Israelites anymore by treacheries and ambushments, because he found, that there was one amongst them, that could easily defeat all such enterprises of his, yet he hardened himself out of the confidence which he had in his great forces wherein he exceeded Israel, to come against them in open war, imagining foolishly, that although their God could discover his most secret counsels, that they might take none effect and blind the understanding of his servants sent out in the dark of the night, yet he could not help them in case of a long and strong siege, but that they must needs thus perish. For to the like effect almost he once before uttered himself, when he had been overthrown by Ahab, that he was the God of the mountains. And however he was then overthrown, yet since that time he prevailed again in a pitched battle at Ramoth Gilead, and so he hoped to do now again in this Samaritan expedition. And truly hereby the Israelites suffered grievously, for the famine is said to have grown so great in Samaria, That an asses head was sold for eighty pieces of silver, and the fourth part of a cab of doves dung at five pieces. This saith Pelican, was the just judgment of God upon them, that they, who set at naught the word of God, that heavenly manna and most precious food of the soul, should be enforced through necessity to pay most dear for base things and at other times despicable, for the satisfying of their hunger. By an Asses head, saith Lyra, some understand the whole beast, because in selling men use to say, I will have so much by the head, and I bought so many head of cattle at so much the head: others understand it only of that part, which seemeth most probable, as Martyr also saith, for if the fourth part of a cab of Doves dung were five pieces of silver, it is no great marvel, though an Asses head were sixteen times as much, and in so great a scarcity it is not to be thought that an whole beast was sold together for food to any of the common sort, whose meat this must be supposed to have been and not of the greater ones. A Cab, saith Martyr, is the sixth part of a measure containing twenty four eggs, the fourth part a measure containing six eggs. By dung Lyra understandeth, not dung properly, but the garbage with the maw of the fowl containing the grains eaten by it, which commonly used to be cast all together away, as dung; but now by great men's Cooks, it was kept and sold unto the poor for food; because dung properly is fit rather to choke and to destroy the body, then to nourish it. Yet Martyr holdeth rather, that it was dung, because the word used in the margin cometh of 〈 in non-Latin alphabet 〉 signifying dung, and so it is used, Isa. 38. But he confesseth that the word used in the text cometh of 〈 in non-Latin alphabet 〉 signifying a caverne or hole contracted in it self, by which the Sacred History fleeing all obscurity is wont to set forth that, through which the excrements come forth, and not plainly. Josephus thinketh that they used Doves dung for salt, and some to maintain their fire to make ready their meat. Amongst all which that of Lyra is to be preferred, neither doth it disagree from the original word, for the history speaketh only of food and not of sauce or fire, which their hunger permitted them not to look after so much, and they might as well have eaten dirt with the wolf as pigeons dung. For 80. pieces of silver the Chaldee. Paraphrase hath eight shekels, that is, of our money five pounds, accounting the piece fifteen pence, and a Cabs fourth part was a measure of a pint and half, so H. B. saying also, that in some texts for eighty, it is eight pieces of silver; the Septuagint of Sixtus hath it fifty, and likewise Saint Augustine following that translation. This is thus set forth to give us a taste of their extreme famine, seeing Asses flesh was unclean and might not be eaten, yet now they gave dear for a little for food, which showeth, that either this siege was in the time of famine spoken of before, or else continued long.

To show the greatness of the famine there followeth another example more stupendous, a woman cried to the King, as he went upon the wall to save her, and when he understood her meaning to be by giving her some relief and replied accordingly, she explained her self, as Josephus saith, that she meant not any such thing; then he asking, what she would have, she said, that there was an agreement betwixt her and another woman, that they together should eat her son one day and the next day that other woman's, wherein she having performed her promise, the other now refused to perform hers. The King soon undersood her meaning to be that he should do her justice, but he replied nothing, only expressing a great rage, whereinto he was hereby driven against Elishah, he sware to behead him that day. He went upon the wall to see, that all parts might be well defended against the enemy. He said nothing to the case propounded, because it was horrible to hear, but too hard to be judged. But why did he rage so against the innocent Prophet so soon as he heard this? Martyr answereth, partly because he thought that this famine was caused by him, as the drought before in his fathers time by Elijah, partly because he thought, that he could have kept the city from this straight, if he had would, and partly because idolatrous prophets instigated him against Elishah, as one that the gods would not endure, and therefore had brought the city to this extremity; and he addeth a fourth reason which is not so probable, that he exhorted the King to hold out and not to yield the city, promising deliverance, which he did to save the faithful, that were there out of the enemies hands. Lyra resteth upon that one only, because he delivered not the city by his prayers, which indeed he meant to do, but yet according to the direction of God, and at the time, when he should appoint, as hereafter followeth. And it may be, that he remembering the dismiss of the Syrians by Elishah his means, was partly hereby provoked against him, because if they had been destroyed when he hed them in Samaria, Samaria could not have now been brought into this great straight by them.

He raged before at the woman, which cried unto him, saying, [the Lord save thee not] for it is so Hebrew, being as much in effect as, The Lord confound thee, how should I save thee? and now he rageth against Elishah like a mad man, whereas, the cause of all this evil was in himself his idolatry and wickedness, of which he should now have repented, and desired the Prophet to pray for him: verse. 30. He was affected with sorrow to rend his garments and to put on sackcloth, but he rent not his heart, which he should chiefly have done, Joel 2. 13. and without doing which all this was hypocrisy, being yet well used by the godly to express the contrition of their hearts. For the woman, that complained to him, he should have adjudged her to die for her murder, seeing she ought rather to have died herself, then to have committed this bloody sin. And however her crying thus to the king was accidental, there was a divine providence in it, to make him see the issue of so foul sinning, just according to the threatening of the law, Deut. 28. where this judgment of a mothers eating her own child is particularly spoken of.

But Elisha sat in his house, and the Elders with him, &c.] That is, other Prophets, his disciples saith Josephus, lamenting the sins and miseries of the times. And they are called elders, saith Martyr, partly because of the age of some of them, and partly for the wisdom and gravity that was in them, as in men of greatest antiquity. Tostatus thinketh, that the house, in which he was, was not his own, but another man's, but only he at this time dwelt therein, because he was poor, and had left all, when he began first to follow Elijah. But to let this pass, as not material, although I do not believe that Elishah left all so, as that he had now no house of his own, seeing he was never required so to do. As he sat in his house, he perceived by the spirit, that the king had sent a man to cut off his head; meaning himself to follow immediately after to see whether it were done, and therefore he said to his company, See ye not, that the son of the murderer hath sent to take away my head? calling him so, because his father murdered Naboth, and in heart he was already the murderer of him, and he biddeth them to shut the door against him; that is, not with a mind to resist authority, although tyranizing, but that whilst they kept him out by strong hand, the king might come to countermand it, being now, as he knew, touched with repentance and hastening after him, that execution might not be done; as the next words declare, Is not the noise of his Lord's feet behind him? Thus Theodoret. He did not this, but he threatened it, but he being by and by moved with repentance, ran unto him repressing the slaughter. And to the same effect Josephus, he bade them delay the man, shutting the door against him, for the king would by and by be there, repenting him of his command. And accordingly he came with haste to save the prophet from this danger, and being come charged him, that he sought not by his prayers to save the city in the midst of so great calamities; which last passage is not according to the sacred history, wherein he is said, to have spoken these things.

Behold this evil is from the Lord, what should I expect from the Lord anymore?] And it seemeth, according to Martyr, that at his coming some words to this effect were first uttered by the Prophet, (O King) be not so impatient, but wait upon God; then he in replying said thus, meaning, that the Lord had made their misery as great as he could, and therefore now whatsoever he did, he would no more wait upon him, but yield to the enemy; the saying of one, that utterly despaired of help from God, and therefore not likely to have blamed the Prophet for not seeking unto him by his prayers. Yea some, as the Chaldee paraphrast, think, that the Prophet moved him to pray to the Lord; unto which he replied, this evil cometh from him, which is as great as he can lay upon me, why then should I seek anymore unto him? The words indeed are so brought in, as if they were the words of the messenger, for it is said, The messenger came down unto him and said, behold this evil, &c. and so it is taken by some; but most expositors take it, as spoken by the king, both for that the messenger was not sent to speak in the kings name, but to do execution, and also because chap. 7. 1. it appeareth, that the king was come thither, seeing the prince upon whom he leaned, was there to hear, and to reply to Elishah prophesying of plenty. Whereas it is said, then the messenger came down to him and said, the words are thus to be distinguished; he came to Elishah his house, but was not suffered to enter, and then the king following him at the heels, when Elishah had moved him to wait upon God and seek to him, said these words, implying, that he would hold out no longer in expecting help from the Lord, who had brought him to so great a straight, but presently yield up the city, and so the Syrians should triumph over the God of Israel, and magnify their gods above him. Then Elishah prophesied as followeth.

CHAP. VII.

BVt Elishah said, hear ye the word of the Lord, thus saith the Lord, tomorrow by this time, a measure of fine flower shall be bought for a shekle, and two measures of barley for a shekle, in the gate of Samaria.] Although the king had sent to behead Elishah, yet he seeing the extremity in which he was, stood not to expostulate with him about it, but accepting of his recantation, spake the greatest comfort unto him that might be. Whereby is shown, that the Lord is so merciful, that he graciously [Note.] passeth over that which is uttered impatiently in extreme misery, and provideth not withstanding for his people, as their necessity requireth. There could not anything more joyful and fully contenting have been spoken by the Prophet, then to promise plenty, and to set the very day and hour; and therefore, as Josephus saith, the king rejoiced greatly when he heard it, but his impious servant on whom he leaned (which argued that he was in great grace with him, as Naaman with the king of Syria) replied scoffingly with this great blasphemy, that if the Lord should make windows in heaven, and rain down corn, it could not be so, as if he had never read or regarded not, what was recorded touching his feeding of the Israelites with Manna in the wilderness, being 600000. forty years together, and with flesh their fill an whole month. Moses himself doubted, as Martyr hath it, when God promised so to do, how it could be done; but his doubting was out of admiration, as the Virgin Mary's afterwards, and not out of unbelief, concluding it utterly impossible. Touching the measure which should be bought so cheap, it is Satum in Hebrew and Chaldee. and this word is also used by Josephus, but in the Septuagint translation, Modius, and likewise in the vulgar Latin; but according to Jerome, a satum is as much as the measure called modius and half, because it contained 6. cabs, the modius but four. A cab then being 6. pints, as was partly touched before, six of them, which was a satum, amounted to 36. that is, four gallons and half, that is, half a gallon more then half a bushel, and comparing this with the price of doves-dung at this time, we shall find it to be 120. times cheaper, and barley 240. which was a most admirable fall of price on such a sudden. This prince, that would not believe that it could be so, was by and by threatened, that he should see it, but not taste thereof, because he should by God's just judgment be trodden to death, as hereafter appeareth. If he shall seem not worthy so sore a punishment for not believing the Prophet, who shown no sign to prove the truth of his prophesy; Tostatus saith well, that he did not only not believe Elishah, but not the power of God himself, for which he was worthily so punished, and he alone believed not, as it seemeth, when the king and all the rest that heard it, by reason of their former experience, that he was a true Prophet of God, believed it.

There were 4 lepers at the entrance of the gate, &c.] The means whereby God brought it about, that corn proved so plentiful on such a sudden, was by causing a noise of chariots and horses, and of a great army to be heard in the Syrian army, v. 6. whereupon they imagined, that the kings of the Hittites and of Egypt, were hired to help Israel, and so hasted away leaving their tents full of all manner of provision; and the means whereby the Israelites besieged in Samaria came to know this, was the desperate adventure of four lepers, who for their leprosy were not suffered to dwell within the city, but without the gate, they being at the point of perishing by famine, went to the tents of the Syrians very early in the morning, and so discovered it. The Rabbins say that these four were Gehazi and his three sons, but without all ground. But whatsoever men they were, it seemeth, that they had hitherto received some provision out of the city, but now they began to be in extreme want, and this made them desperate. And from their living without the gate all this time of this siege, and not being cut off by the Syrians we may gather, that the camp lay a good distance from the city, neither did they fight with Israel with any other weapon but with famine. For the found, which the Lord caused the Syrians to hear; some think that it was not in the air, but only in their ears, because thus the Samaritans should have heard it as well as they; but this followeth not, seeing God can keep some from seeing or hearing that which others hear, as appeareth by he example of Elishah and his servant in Dothan, and of Saul and his company, Act. 9. If it be demanded what Hittites were these, who they thought came to help them, seeing they were all bondmen to the Israelites, 1 Kings 9. 20, 21. It is to be understood that there was Chalim the son of Japheth, Gen. 10. 4. whose posterity were called Hittites also, and the Isles inhabited; and of these Josephus understandeth them, only they are written with 〈 in non-Latin alphabet 〉 , but the Hitrites here mentioned with 〈 in non-Latin alphabet 〉 . But how came it to be known to him that wrote this history, seeing none of the Israelites were there to discover it? do not think with some, that he knew it by evelation, but that the Syrians themselves made it so public, that all nations about could not but take notice of it.

The lepers coming to the forsaken tents, where they found nothing, but horses and asses without, and within abundance of provision and treasure went into one, and did eat and drink, and then carried out treasure and hid it in the ground, and having done so the second time, Josephus saith 4 times, they feared, that if they concealed this good news, it would be found to be a great sin in them, for which they should be liable to punishment. And they had indeed saith Martyr, done already more then they could justify, seeing the prey belonged not unto them, but was to be at the kings disposing, and till he gave liberty to take and carry away any of it, it was theft in such, as did so. But others say, that the taking of these things was lawful, and without all fault, being made so by the justice of war, and their own necessity. But why then did they hide them? It is said they did this, as not thinking the Syrians to be fled quite away: but this is contrary to the course of the history, seeing if they had thought so, they could not have come to tell the king, that they were gone. Moreover it had been a great fault in them, when all the city was in such extremity for want of food, to delay longer the bringing unto them this joyful news. Here it may seem strange, that in flying away they should leave their horses, and that when they were fled a good way of, and perceived none to follow them, that they returned not to their tents again. But the same God which sent the sound at the first, could make it continue and pursue them many miles homeward, and the terror stricken into them to transport them so far, as not once to think upon their beasts to carry them, or not to dare to stay to bridle them. The news of the Syrians flight being come to the king, he suspecting that it was done in policy, sent out two horse men to see whether they were really fled away or not. In consulting about it v, 13. it is said, let them take five of the horses which remain. And, They took therefore two chariots of horses.] Kimhi saith, some of the five which remained; by two chariots of horses Junius understandeth, [duos equos vectarios] two road-horses, serving to carry men upon the way. Others better [currus equorum, i. equos curules] of the Kings chariot-horses. Josephus, to make both these sayings the better to agree, hath it thus; Let two horsemen be sent out, &c. And two horsemen were sent saith the Septuagint, as the meaning is. And following them unto Jordan, they saw garments and vessels strewed in the way. They cast away their garments, that they might run the lighter; by vessels some understand their armor and instruments of war, and some, precious vessels of silver and gold: but seeing the word 〈 in non-Latin alphabet 〉 signifieth either, it is rather to be conceived, that instruments of war are here meant, because if their haste were such, that they would not stay to take their horses, much less would they take any luggage, but their weapons only, and growing more and more faint-hearted, they would no longer bear the very burden of them, but trusting rather to their heels, cast them away.

News being brought to the king, the people went soon out with him to the prey, and the corn which they found there in wonderful great abundance being brought to sell to the citizens (who stayed behind, that were no soldiers) in the gate of the city, the unbelieving prince, was by the King appointed to keep good order amongst them, that they might not in coming over hastily throng and bear down one another. But whilst he attended upon this office, having first seen some corn sold so, as was prophesied, he himself was born down and trodden to death And so none of the Lord's word fell to the ground, but was all fulfilled, that we might not be unbelieving, but believing in things, which have not so sudden accomplishment, [Note.] for all promises shall like wise take effect in the time set by God. Josephus, whom also Martyr followeth, saith, that he was set to keep the people from coming out too hastily, when fhey went to take the prey, which cannot be, because so his treading to death had been before that any corn had been sold, or he had seen the cheapness prophesied of. And the selling of it at such a price is first spoken of and then his death; plainly intimating, that it was not in the going out to take the prey that this happened, but after the taking, the soldiers returned to sell it at the gate of the city. And after they had begun to sell so to some, the report going throughout the city, such multitudes came thronging to buy, that he who was set to keep them back, was trodden down by the violence of the comers, hunger, which brought them being impatient of any stay. And this judgment is thought by some to have come upon him rather then any other, that his sin in his former oppressions of the people, of which it is not unlikely but that he was guilty, might have a suitable punishment in his being pressed to death under their feet. But I pass this over as probable only, forasmuch as kings favorites who are wicked, are commonly found to be oppressors of the people. The punishment suited well with his sin howsoever, in that he, who slighted so much the power of God, trampling the honor thereof, as it were, under his feet, was so slighted by the multitude in his great and high place, as that they sticked not to tread him to death under their feet. A like death Martyr noteth, that Constantine the last suffered in the gate of Constantinople, when the Grecian army pressed into the city and took it. Whereas Sallianus conjectureth, that this prince might be set over the gate, lest any enemies lurking about should enter into it, being empty of people; it is altogether improbable, for both they were now secure in respect of enemies, and all the people went not out to take the prey, but the soldiers only, else what need had they to have bought? Touching this huge quantity of corn and treasure, it is not amiss conjectured by some, that the Syrians came to be thus well stored, by pillaging and forraging the country about during the time, that they lay in siege, but now by the power of God, they were forced to his high honor, to leave it there again with advantage, and to flee shamefully away. Yet, as all expositors note, the subjects of that king were so hardened in their wickedness through a costome of sinning, as that no reformation from idolatry, or thaukesgiving to God, followed for this great deliverance, which made the Lord to meditate upon another sweeping judgment by the Assyrians, and to bring it afterwards, chap. 17. when by many corrections following after this, they were not yet amended.

Lyra makes a good moral of this, from the beginning to tell of the 4 lepers, saying, these lepers set forth preachers, who teach well, but live ill, because the lepry of sin breaks out upon them, however they tell good tidings; the tents of the Syrians full of riches left to the men of Samaria, the noise of armies only being heard, the nations full of all treasure, coming under the power of the Church, only by the sound of the Apostles preaching; the unbelieving prince, such as continue in their insidelity under the preaching of the Word, who shall finally be trodden in the wine-press of God's wrath forever.

CHAP. VIII.

HEre it is commemorated how Elishah foretold to the Shunamite, of whom see, Chap. 4. a famine of seven years, warning her therefore to depart out of the land. For it is not to be conceived, that he now foretold it after the siege of Samaria, seeing not long after this it ended, and she returned home again, as is here she wed. The foretelling of this then was about the time of his raising her son to life, seeing that within a while after a famine is said to have been in those parts, Chap. 4. 38. Wherefore by Junius it is rendered, Elishah had spoken to the woman, &c. But to what year of Joram to refer the beginning or ending of it, is uncertain, But most probably it being begun before the Syrian army came and infested the country, it was continued and increased by their long lying there and taking away and destroying their corn and provision, till at last it grew most extreme. And here Martyr well noteth, that whereas the famine threatened by Elijah was but three years and an half, this was twice as long; so that judgments being removed, and sin still continuing, they are aggravated and sent again [Note.] in a much more grievous manner. But see the thankfulness of Elishah to her, that had been hospitable to him. He not only obtained a son for her, and restored it to life, but thinking that he could never do enough for her, who had shown such kindness to him, he giveth her in particular warning of, the danger to [Note.] come, that she might provide for her self elsewhere. And such ought to be our thankfulness to our benefactors, and will be, if we be the servants of God as Elishah was, in way of recompense to do them all the good that we can. But why did he not rather advertise her husband, who was the head? Answ. It is most probable, that she was now a widow, for her husband is said long before to have been an old man: or he being now aged and decayed committed all his worldly business to her managing being religious and discreet. And she went and dwelt in the land of the Philistines seven years. David Kimhi, to show the great danger, that she and hers escaped by departing out the land of Israel aggravateth the miseries of the famished in Israel in those years beyond all credit, as if the first year all their provision being spent, they had the second year lived upon the slender fruits, which the first year brought forth, and the third year upon the creatures, which were clean, the fourth upon the unclean, as asses, horses, camels, &c. the sift upon creeping things, the sixth upon the flesh of their children, and the seventh upon the flesh of their own arms, as Tostatus recites, and confutes it. Yet Martyr saith, that some think this to have been the famine of which Joel speaketh, Chap. 11. which if it were it was most grievous. By her removing into Palestine it seemeth, that other countries about were not punished at this time with famine also. It was a particular judgment upon this land for the wickedness thereof, and whether Judah were thus also afflicted or no is uncertain; yet it seemeth, that it was, because other wise she would probably have removed thither rather, unless the state of that country was such, as that they had there no more but what might suffice themselves. The country of Palestine and Egypt are noted to have been very fruitful, yea at the times, when Canaan labored with famine in the days of Abraham and Isaac, who like wise in the case of necessity removed thither, and therefore this woman's going thither to sojourn ought not to be called in question, how she could, being godly, go to live in an idolatrous country, for Elishah also went and lived in Syria, verse. 7. and then the King of Syria sent unto him in his sickness, and if Elijah also went and lived in Sarepta, and Moses many years in Midian, for necessity hath no law, as the Proverb is.

She being returned at the end of seven years, came to desire justice of the King, and to have her house and land restored unto her, which it seemeth, were taken away and possessed by some other in her absence, and this the King both granteth and that restitution should be made of all the fruits of her ground since the time of her departing; which she weth, that even in this time of the famine the land of Israel was not altogether unfruitful, as neither when that sore famine was in Jacob's time, Gen. 43. for he sent to Joseph then some of the fruits of the land, verse. 11. viz. honey, nuts and almonds, &c. The man, whom he appointed to see this done, was an eunuch; for such attended much upon Kings in those days, and specially upon Queens, as we may see in the history of Iezzabel, 2 King. 9. 32. and of Ahashnerosh in the book of Hester. Yet it may be noted, that the custom of making, and of keeping eunuchs came from the heathen, neither did any godly King ever keep any: but this is the first, as I remember, of the Kings of Israel, that are said to have had one.

Now it is noted, that at the time of her crying to the King, he was talking with Gehazi, and asking him of the miracles of Elishah his Master. From whence some gather, as was noted before, that this history is misplaced, and ought to come in before the healing of Naaman, Chap. 5. because after that Gehazi was a leper, he was separated from the company of other men, and so the King could not have this communication with him. But it is answered, that lepers were not so separated, but that others might come and talk with them, and therefore this argument is too weak to prove anything. Moreover, it being at the end of seven years of famine that Joram had this talk with Gehazi and he being smitten most probably at the beginning of it with the leprosy, it cannot be, that they had this communication together, before he was a leper. Lastly, Iorams inquiry seemeth to have been made, when Elishah now growing towards his end had done working of miracles, and was absent in Syria, as Martyr noteth, because he would have him tell of all the great things, that Elishah had done, as speaking of one, that had even now finished his course.

After this Elishah went to Damascus, and Benhadad being sick, it was told him, &c.] Martyr yieldeth two reasons why Elishah went thither, 1 that he might declare unto Hazael, that he should be King of Syria, which indeed, was long before given in charge to Elijah, and Elishah most probably by his direction given him before he was taken away now went to do it; 2 to avoid the danger of the great famine, which still continued. And herein Sallianus also agreeth, making it the sixth year of the famine, when he went thither. The first of which reasons I willingly embrace, but because it is said expressly to have been done after these things, that is, after the siege broken up and the great scarcity turned into plenty, I cannot think that the famine was any cause of his going thither. Whereas Sallianus saith, that howsoever there was plenty in Samaria, yet the country might still labor with want: I answer, Elishah dwelt in Samaria, and therefore he had not need to have departed out of the kingdom, although there were scarcity still in other parts, but how it can be, that other parts were in want now, I cannot see; Samaria the chiefest city of the kingdom being so full, that from thence they might be supplied in all other places. If it be demanded, how Elishah fulfilled that, which was given in charge to Elijah, seeing he was bidden to anoint Hazael King; it may be, that he did, although it be not mentioned: for in Chronico Hebraeorum, it is said, that he anointed him. If not, his declaring to him, that he should be King, was, as an annointing of him to this office.

Touching the sickness of Benhadad at this time, Josephus saith, that it came by extreme sorrow for his hosts late shameful flight, when none pursued them to his so great damage, and ignominy. He also thereby conceived that God was against him, and so he should never prosper in any of his undertakings, which aggravated his grief without measure. Touching the prophets going into an enemies country, so lately foiled by his means, and before maligned for discovering his consultations to the king of Israel, it is to be understood, that he was directed thither by God, and therefore feared no danger, there were more with him then against him, as was shown him at Dothan. And for the Syrians, their hearts could not but be won towards him by his kindness shown them in Samaria in delivering them from the danger of death, the king also being now sick and needing his help, it was no time to offer him any discourtesy, but gladly to receive him, being a man whom he knew to be so gracious with the highest Majesty, and of whose power he had experience in his servant