A Complete History and Mystery of the Old and New Testament

CHAP. XIII.

THIS Chapter Describes the Deplorable Idolatry of Jeroboam, from which he could not be reclaimed either by Mercy, or by Ministry, or by Misery, or by Miracle, though' multiplied many ways.

Remark the First, God obligeth Jeroboam from Idolatry to Duty of true Divine Devotion, by that transcendent mercy of giving him the promise of his presence to preserve and prosper his person and posterity upon the Throne of Israel, provided [ He would walk in God 's ways as David did, &c.] Chap. 11.37, 38. N. B. Oh the Prodigious condescension of Divine Mercy in thus proffering to gratify all the desires of this profane Person, in making this Bramble King over Israel to do what he desired, having no Superior to control him; yet all those precious promises of matchless mercy were spent in vain upon him, save only that for this he was the more severely punished afterwards; for whereas David, though' he had the promise of the Kingdom in Saul 's Reign, used no indirect means to come to it: Yet this Profane Wretch broke all Bonds of this Divine mercy, and scorning to write after David s Copy, even while he was Solomon 's Servant, did lift up his hand against his Lord and Master (which David durst not do in his day) Chap. 11. v. 26. for when Solomon had made him Ruler over the House of Joseph, he talked Treason among that turbulent Tribe (ever corrival with Judah for the Government) at his pleasure after Absalom 's (not David 's) Example, and (as Lavater thinks. ) did actually Rebell against Solomon, for which Solomon sought to slay him, Chap. 11.40. However, 'tis plain that he Plotted against Solomon in his Posterity afterwards, Chap. 12, &c.

Remark the Second, When God had spilled his Mercy and worse upon him, then he tries him with his Ministry in this Chapter; God sent a Prophet to him out of Judah, crying against his Idolatrous Altar at Bethel, and reproving this Apostate King, ver. 1, 2, 3.

Mark 1. This Man of God v. 1. is called a Prophet, v. 18. Tertullian saith it was Shemaiah, mentioned Chap 12.22. Theodoret saith it was Joel, &c. The common Opinion with Jerome and Josephus is, that it was Iddo who had a Vision against Jeroboam, 2 Chron. 9.29. but seeing the Holy Ghost hath not expressed his name, 'tis too great curiosity to search after it: Whoever he was, he had his Commission from God both for his Message, and for his Miracle, and he died the same day wherein he delivered his Message, and confirmed it by a Miracle.

Mark 2. This Prophet came from Judah, which yet ruled with God, and was faithful with the Saints, Hos. 11.12. Retaining still God's pure worship, 2 Chron. 11.16. and he came unto Bethel, that was now become Bethaven, an House of Sin, and not an house of God (as those two Hebrew names signify) which stood in the remotest Southern corner of the Kingdom, as Dan did in the North of Canaan, though' Bethel was now a place of Idolaters, ch. 12.33. yet thither God sends a Prophet either to reclaim them before they were quite cast off, or to leave them without excuse, when so done.

Mark 3. Tho' Jeroboam thought the very dregs of the People were good enough to make Hedge-Priests of for his New God's, yet would he grace that disgraceful Priesthood, and his two contemptible Calves, by his own invading the Sacerdotal Office (as he had Usurp'd the Regal ) and acting their Priest himself, now standing before his new Altar with a Scepter in one hand, and with a Censer in the other, ready to Sacrifice to his new God's: In this posture God's Prophet found him.

Mark 4 This Prophet Exclaims against the Royal Altar, v. 2. not against the Royal Person, because he was now become more senseless than the very stones of this new devised Altar, and had no ears (saith Piscator ) to hear Divine Admonition; and because the following signs were wrought upon it, and he doubles his word [O Altar, Altar, ] that by such an Elegant and Emphatical expression of God's Message he might the more astonish Jeroboam, and his fellow Idolaters, and to make his Message be the better believed, as Isa. 29.1. Jer. 22.29.

Mark 5. The Prophet here delivers a most remarkable Prophecy, for though' what he foretold came not to pass until three hundred and thirty years after this time, yet are all the Circumstances so distinctly set down, as if it were a Narrative or History of such things as were past, rather than a Prophecy of things to come.

Mark 6. The exact accomplishment of this Prophecy, 2 King. 23.15, 16, 17. doth demonstrate the absolute certainty of God's Praescience in Ordaining, and of his Providence in Ordering even the most contingent things in the World, for the matter of this Prophecy was in itself uncertain, and wholly depended upon Man's Will, both as to the having of a Child, and as to the giving him this Name. N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaseth to perform his glorious purpose, as in this case, and in that of Cyrus, Isa. 44.28. and 45.1. foretold almost two hundred years before that Prophecy was accomplished.

Mark 7. Tho' the time was long through the long sufferance of God before this Threatning was fulfilled, yet the certainty of it must now be assured by an extraordinary sign, that the truth of the Prediction might strike the greater terror upon this New King, and his new Hedge-Priests, yea, and upon the People also that joined with them in their Idolatrous Worship, when they heard how the bones both of this new Prince, Priests, and People (all Idolaters) should be burnt in disgrace by the Command of Josiah, descended of David, whose house they had in Rebellion rejected.

Remark the Third is, When neither Mercy nor Ministry will reclaim Jeroboam, the Third means God makes use of was to prevent him with a Miracle, [His new Altar cleaves asunder] Suâ sponte, nullo deturbante, saith Peter Martyr, on its own accord, no human hand causing the rupture and fraction, v. 3, 5. the sight of this Miracle must needs amaze the relapsing Israelites, who might well reflect upon themselves saying, [ do the Stones of our Altar rend in twain without us, and our stony hearts rend not at all, but remain whole within us? moreover,

And what sorry things are those our two New God's that cannot protect their new Altar; perhaps some of the Spectators might have such misgivings of heart, and some reflections and remorse, &c. N. B. But Jeroboam (whom it most concerned) hardened his own heart, and made it harder than any Stone in his Altar; so that instead of bowing his knee in humbling his Soul before the Author, of this Miracle, he stretches forth his hand, and cries [lay hold upon the Instrument of it] which occasioned a second Miracle, namely [the shrinking up of the Sinews of Jeroboam 's stretched out hand, &c. ] ver. 4.

Remark the Fourth, Here comes in the fourth means God made use of to humble the heart of this abominable Apostate; the first was a Miracle of Power to Rend the Altar, as a reproof to their first Idolatrous Worship, but this second is a Miracle of misery to this Usurping Man, for cooling his courage, and restrarning his rage against the Lord 's Servant, here was the Arm of an Idol-Shepherd clean dried up and yet his eye was still so darkened that he will see nothing, according to Zech. 11.17. His hand that he had now stretched forth for revenge, God fixed it in that posture, so that he could not pull it back again to him. N. B. Behold the Man in misery: This Miracle had so bound him to good behavior, that he could neither hold his Censer to burn Incense unto his Idols upon his new Altar (now rent asunder) nor could he smite the Lord's Servant for reproving his Idolatry, because all motion from the muscles was quite lost; so that this proud Prince stands like an antick Statue pointing out the Highway to Travelers, yet Israel returns not to God, &c.

Remark the Fifth, Still a Third Miracle is necessary to take off the misery which the second Miracle had inflicted upon this Rebell new King, v. 6. Here he is fixed in the posture of an Image, God manacles this Tyrant 's hand as he hath promised to perform for his People upon all other Tyrants and Persecutors of them▪ Ps. 76.10. Some whereof are so case-hardened, that no File can bite upon them to take off their rust, neither ministry, nor misery, nor miracle, nor mercy can in the least measure mollify some obdurate and obstinate Offenders; Jeroboam here came very nigh to this desperate case. N. B. And 'tis a Question whether the hardness of his heart did not exceed the dryness of his hand, especially if he did believe his False Prophets, who (as the Rabbins say) told him it was only a Chance that had happened unto him, to keep him from thinking that he was smitten of God. However, here are some meltings in this stout stomach and stubborn heart of haughty Jeroboam, he is so far humbled under God 's mighty hand (which had hampered his outrageous hand into a withered immovable posture,) as to pray the Prophet (whom he was so enraged at) to entreat the Lord for removing God's Anger, and for restoring his Arm: Here was some Conviction and Confession too, yet only squeez'd from him by extremity; He saith [entreat thy God] not my God, for he had chosen new God's, which he would not renounce, and return to the true God. N. B. However, the Man of God (right like such an one) was easy to be entreated, and prevailed with soon to Pray for a Persecuter, as Moses had done before him for Pharaoh, Exod. 8.8, 9. yea and God himself was as ready to hear the prayer of his Prophet for, even a wicked Persecuter [His hand was restored.] Righteous men's Prayers have a prevailing power with God, Jam. 5.16. yea for Pharaoh, &c. Exod. 8.12, 13.

Remark the Sixth, Jeroboam 's frowns at this man of God are now turned into fawnings upon him, v. 7. when his hand was healed; Wonders will work the proudest into some kind of courtesy. N. B. The Prophet had not now taunted him with opprobrious Language, saying [how canst thou expect I should pray for the healing of that hand which just now would have smitten me, go to thy New God's and ask healing of them, &c. ] no, he had learnt from Heaven to do good for evil upon Earth; this constrams Jeroboam to be courteous in offering him a Reward, yet his heart remained hard, else his healed hand would have pulled down his Idols. N. B. Tho' the light of Grace had not healed his Heart, as the Power of God had healed his Hand, yet the Light of Nature had learnt him the Law of Gratitude: He will be thankful to the Instrument, while he is unthankful to the Author: Therefore He both invites him to Dinner, and offers him a Reward, as Naaman did Elisha for the Cure of his Leprosy, 2 Kings 5.15.

Remark the seventh is, The Man of God's refusal of the King's kindness and Royal Rewards, ver. 8, 9, 10. Wherein

Mark 1. No doubt but this Prophet stood need of Refreshing (being wearied with his Journey and Labor, it being now High Noon) and of Rewards too to enrich Himself, when the Emoluments of the Church were shrunk up out of the Ten Tribes into Judah only: But he durst better do kindness to an Idolater, than receive any kindness from him: God's commanding charge was of greater Importance to him, than either Refreshment or Reward.

Mark 2. Tho' this Man of God seems to give a blunt Answer, and an uncivil Refusal of a Prince's favor, yet rendereth He a weighty Reason for rejecting the Royal bounty, namely [ my God hath charged me to the contrary, &c.] He durst not Consult with Flesh and Blood, Gal. 1.16. which would have suggested sundry plausible pretences; (as 1. I have need to be refreshed with Daily Bread. 2. My enriching Reward may be a Benefit to many in Misery, as well as to myself. But 3. Above all, my conversing with the King (now prepared by his Cure) may prevail to reform him, and then all Israel will follow him in the Reformation, &c. ) but this Prophet dare not argue Cases where he had a Command, nor will he be bribed out of his Obedience thereto. God must be obeyed, whatever becomes of Jeroboam and Israel: The Devil's offers, though' never so large, must be rejected, as Christ did, Mat. 4.8, 9. He esteemed the Word of God's mouth, more than necessary Food, Job 23.12. and no Reward could induce him to converse any longer with that Idolatrous King.

Mark 3. Nor did the Prophet dare to return the same way he came, for God had forbidden him, for as this doing would have some show of shame, returning [re infectà] arguing fear or failing of his purpose, as the Phrase is used, 2 King. 19.28. so his avoiding that execrable way to Bethel, where Satan's Throne was, did teach all others to abhor the going thither on any occasion.

The last Part of this Chapter, contains the History of the old Prophet's putting a cheat upon this Man of God, who had hitherto weather'd the Point bravely, and like himself; while this Seer kept close to God's Word and Warrant, he was safe, but no sooner doth he leave that strong hold, through too much Credulity against an express Command, than he fails, flinches, and foully miscarries, &c. This History of the old Prophet is comprehended from ver. 11, to ver. 32. consisting of Antecedents, Concomitants and Consequents of it. Remarks first upon the Antecedents. As

First, This Seducer of the Man of God, is described, 1. By his Profession, Age, Country, Offspring, ver. 11. 2. By his Desire of Learning from his Sons, what the Man of God had foretold about the abolishing of Jeroboam 's Idolatry, and what way He went, when he had delivered his Divine Message, in order to go after him, ver. 12, 13.2 By his Amicable Invitation of Him Home to his House, when he had overtaken him, ver. 14, 15. From this Description, and much more that is said of Him in the following Verses, some do charitably suppose that He was a true Prophet and a good Man. To which add those Reasons, as 1. That he absented himself from Jeroboam 's Idolatrous Worship. 2. That he shown such real respect to this Man of God, both Living and Dying, &c. 3. That he resolved to be buried himself in the same Sepulcher with this Man of God. 4. That he confirmed his Sons in the Faith of the Prophecy of this Man of God, whom he had taken Care to be honourably interred. 5. That he foretold future Things, which did truly come to pass. 6. That as God did reveal his Councils (concerning Matters to come) to him, ver. 32. so he did believe, that Josiah would be King, and destroy this present Idolatry, &c. These are the Reasons, which I find Junius, and other learned Men do allege to prove, that He had these certain signs of Piety, to declare him a good Man, and one of the true Prophets of the Lord.

Remark the second is, but the most concurrent Opinion carries the Contrary, concluding that he was a wicked man, and a false Prophet, alleging in the General, that there is nothing anywhere in Scripture Recorded of him, which might not be done or spoken by a false Prophet, seeing that Soothsayer Balaam went as far as he did: And there be many things Recorded of him, which cannot well consist with true Piety, or well become a true Prophet of the Lord, but more particular Reasons are these, 1. His leaving Samaria, to live at Bethel: Samaria was the place of his former Habitation, 2 Kings 23.18. but now he dwells in Bethel, within the Air (saith Dr. Hall ) of Jeroboam 's Idols, within the noise of his Idolatrous Sacrifices, had he been so good as he should, he durst not have daily dwelt, where the Man of God durst not one day Dine: 2. How durst he permit his Sons to be present at that abominable Worship, which well could not be without their old Father's Connivance? 3. If he were a true Prophet, why did he not (dwelling in Bethel ) reprove the Idolatry of Jeroboam, to save the labor of a Prophet from being sent out of Judah, for reproving that Sin which was acted under his very Nose. 4. We find him in a downright and premeditated lie, yea and that without any evident Temptation to it, ver. 18. And 5. He maketh God to contradict himself in forbidding, and commanding the same Matter, thwarting an express Command. 6. He dishonored the Ministry of Angels, in pretending an Angel spake to him, when none did so, but that Angel of Darkness. 7. He disgraceth the Function of a Prophet, whereof he professed himself to be one, in Cozening the Man of God into a Lion's Mouth.

Remark the third, Some say this old Prophet was Jeroboam 's chief High Priest for his Calf-worship, and was had by him in the highest Veneration, and when he saw, that those Miracles of the Man of God had startled Jeroboam 's Mind, that he began to think of abolishing his Calves, which would abandon his fat Benefices, that depended upon Calf-worship: Therefore this old Crafty Fox, for the upholding that Idolatry, doth find out this Trick (saith Dr. Lightfoot ) whereby to undo the true Prophet, that had declaim'd against it: The old Prophet now designed to deceive and destroy him, when He cheated him into a Transgression of the express Command of his God, whereby He betrayed him into the hands of Divine Justice, and then made this misimprovement of it to Jeroboam, that the Man of God, who had spoke against his Calf-worship, was slain by a Lion in his return, therefore all his predicting Threatenings were but Bugbears to affright Children with, and shall never come to pass. Moreover, some say that false Prophet said to Jeroboam, that his Hand was not withered by a Miracle, but it was only grown Chill by being wearied out with attending the Sacrifice, and long holding the Censer, and that the Altar did rend asunder merely by the weight of the Sacrifices, which were exceeding many upon that high solemn Feast-Day.

Remark the fourth, The Sin of this Man of God was in returning back to Bethel, and refreshing himself there, when thus wheadled by this Deceiver's Delusions, ver. 19. He sinned (saith Peter Martyr ) because 1. He forsook a certain Divine Word for one uncertain, over credulously yielding against that express command mentioned by himself, ver. 9. f • om which an Angel should not have drawn him, Gal. 1.8. whatever Revelation is pretended, if contradictory to the known Revealed Will of God in his Word, that can never come from the Spirit of God 2. He sinned in being so soon drawn aside by the old Prophet's Cheat, for being himself a Prophet, he might have inquired of the Lord about this Seducer's Lie: Or at least have prayed for Divine Direction in so dubious a Case: And he should have tried the Spirits, before he had trusted too far, 1 Joh. 4 1.3. He sinned (saith Gregory ) because he was priding himself in the precedent Presence of God in his Miracles, therefore God left him to this foul fall.

The fifth Remark is, The Punishment denounced against this Man of God for his Sin, ver. 20, 21, 22. where he was Eating and Drinking against God's express Command, there doth he hear his own doom denounced by the Mouth of that old Prophet, that had seduced him: As he sinned at the Table, so his Punishment is declared at the Table also, which was very sour Sawce to the savoury Morsels, this faint, weary and hungry Man was now feeding upon, and thus far the Punishment carried a Correspondency to the Sin: God soon discovered the deceitfulness of the old false Prophet, and the rash Credulity of the young true one, which could not but mar the Comfort of that Refreshment: God makes this old Impostor here to condemn himself for his Deceit, as well as his deceived Guest for his Disobedience, which is laid to his charge, though' he was beguiled into it as Adam was, Gen. 2.17. and 3.6. yet God gave him this gracious warning [Thou shalt Dye, ere thou reach Home] that he might repent of his Sin before he died. N.B. Oh, what occasion did Jeroboam take to Blaspheme the Name of God, when he first heard that the Man of God, could cast off his Royal Refreshment and Reword too; Yet comply with the Invitation of this old Prophet, for even ordinary Entertainment, and where he could not expect any Donative at all. How much more, when he heard both of their Table-talk, and of his Death by a Lion, &c.

The second Part (after the Antecedents ) are the Concomitants; as 1. The Time when this man of God met with his Punishment; 'twas after Dinner, ver. 23.2. The Place where, 'twas in his way Home, ver. 24. And 3. The Manner, How he died, 'twas done by a Lion, which devoured neither the Carcass, nor the Ass he rode upon, ver. 25, 28.

Mark 1. The false Prophet now makes him some amends, when he had betrayed him into God's displeasure, by saddling his own Ass, and setting the true Prophet upon him, that he might depart in a more easy posture of Riding; whereas he returned fast enough, and too fast, to Bethel on Foot; and now must he ride indeed to meet his own Bane the sooner, the Lion in the way.

Mark 2. The Severity of God against his own Servants sometimes for but one Sin, as may be seen in Adam's, Moses's, Jonah 's Sins, &c. Judgments begin at the House of God, 1. Pet. 4.17. and Saints are oft made Signs to Sinners, Ezek. 24.24. By this Judgment executed on this Man of God, it was manifest, that those Judgments he had threatened against Idolaters, would surely be Executed: If God had a Lion for him, he hath worse Lions for them, 2 Kings 17.33.

Mark 3. O the depth of the Counsels of God, Rom. 11.33. That this true Prophet, who had far lesser sinned, is sooner punished than the old Imposter, or notorious Jeroboam! P. Martyr Answers, 1. Speedy Punishments are not always Arguments of Divine Wrath, but rather such as be deferred, Hos. 4.14, 17. God is most Angry when he saith, [Let Sinners alone unpunished.] And, 2. God useth to punish small Sins with Death, as in Lot 's Wife, Gen. 19. and he that refused only to smite the Prophet, was slain by a Lion, as this Man of God was, 1 Kings 20.36. to show that God is the Supreme Lord of Life and Death. Nor, 3. was the Sin of this Man of God small; for it was a gross Disobedience to a positive Command: And he, being a Prophet, was the more obliged to a greater exactness in Obedience to all God's express Precepts, &c. 4. All this Prophet's former Obedience could not expiate the Guilt of this one act of Disobedience, to teach us, that [not one of the least of God's Commandments may be broken, ] Matth. 5.19. and [he that offends in one point, is guilty of all,] James 2.10.

Mark 4. Though this Prophet's Sin was not small, seeing the great God was Dishonoured, and the Authority and Success of his Message was blasted by his Return to Bethel, &c. yea and Jeroboam, &c. were hardened in their Idolatry; Yet was not his Punishment so great as some imagine; for, 1. the Lion had a Commission only to suffocate, stifle, or choke him, but not to devour him. 2. This was done only to his Body, paying now that Debt which he did owe to God and Nature at another time; his Soul was undoubtedly safe.

The Third Part, is the Consequents of all these things, ver. 29, 30, 31, 32.

Mark 1. The same miraculous Power of God, that opened the Mouth of the Lion to Murder this Man of God with a bite, did likewise shut up his Mouth from devouring the Carcass, according to his ravenous Nature and Manner with other Preys. Nor did the Lion go away when he had worried the Prophet, but was kept as Guardian to secure the Carcass from other wild Beasts or Fowls: Thus a Destroyer was made a Preserver, Judge. 14.14. Thus God restrains the Rage of Men, Psal. 76.10.

Mark 2. The old Prophet hears, comes, and finds the Carcass, and the Lion guarding it. 'It is a wonder he durst come n • ar it, least the Lion should much more vehemently worry him for his double Sin, (both in hindering this Man's Obedience to God, and pretending a Revelation from God to do so;) but he saw the fierce Beast restrained, and that encouraged him. Some say, the Lion went away at his approach, as rendering up the Carcass to him.

Mark 3. Though Lions love Ass-Flesh (say Naturalists ) yet this Lion tears not either the dead Carcass, or the living Ass, but rather causeth him to stand still (without running away for fear) and stay there to bear his dead Master to the Burial, by the Conduct of the old Prophet.

Mark 4. The Seducer and his Sons do bury the Seduced, and lament over him, crying, [Alas, my Brother] as Jerem. 22.18. This was Cut-throat kindness, a cruel Courtesie, first to kill a Man, and then help him to his Grave: Yet this old Deceiver takes care to secure his own Bones from the Judgment threatened, ver. 32. by ordering them to be buried with the Bones of this Man of God, having a Superscription upon the Tomb-stone for saving it, &c. 2 Kings 23.17, &c.

1 Kings. CHAP. XIV.

THIS Chapter is a Commemoration of the two first Kings of Israel and Judah, describing their Acts, Lives and Deaths. The first is of Jeroboam, the two last Verses of the foregoing Chapter, and here from ver. 1, to ver. 20. The second is of Rehoboam, from ver. 21, to ver. 31. First, of the first:

Remark the First: All those wonderful Works for warning Jeroboam to break off his Sins by Repentance and Reformation, were as God's Hammers, which did but beat upon cold Iron; 'twas all lost Labor, making no Impression at all, ver. 33, 34, of Chap. 13.

The Cause of his Obstinacy (saith P. Martyr ) was his Ambition. He made his Hedge Priests by Bribery, without any Regard to Learning or Honesty, to Tribe or Family, being resolved to carry on his Idolatry (notwithstanding his show of Repentance which he made, Chap. 13.6.7.) because the Renouncing of that evil way would (as he said, Chap. 12.26, 27, 28.) endanger his Kingdom. Thus wicked Men was worse and worse, 2 Tim. 3.13.

Remark the Second: Though Jeroboam persisted in this indelible Evil of Idolatry, and prospered better than the true Heirs of David, (for he lived to see three Successions upon the Throne of Judah; ) yet God's Favor is not to be measured by the line of worldly Welfare. The same Divine Power which before had stricken his Hand, now strikes his Son, his best Son and Heir of the Crown Abijah, ver. 1. The Father walked contrary unto God, and now God also walks as contrary to him, and scourgeth him upon his Son's back, who was a piece of himself in another Skin.

Remark the Third: Jeroboam is sorry for his sick Son. Bad Men may have natural Affections, which even brute Beasts have towards their own Young: Yet he thinks not on God to pacify his Anger, but only of his Prophet, for the Recovery of his Son, as he had foretold him of his being King, vainly respecting the Servant more than the Master. 'It is a wonder he made not his moan to the old Prophet at hand in Bethel: No, in his Extremity he is driven to this true Prophet, ver. 2. that as the Prayers of a Prophet had healed his Hand, so might they no less save his Son; and none must be the Messenger but his Wife, and that disguised too, upon a double Account; the First is, The Messenger must not be known to the People, lest they should on all Occasions, go to the true Prophets and Priests of the Lord, as he himself did, Regis ad exemplum, &c. If he forsake his new God's, as Dunghill Deities, why may not we? they might say. And Secondly, nor must it be known to the Prophet, from whom he could expect no other Answer, save what Jehoram had from Elisha, 2 Kings 3.13. no Prophet of God could speak comfortably to a Founder of Idolatry; she therefore goes to Shilo in the Dress of a Peasant, and not of a Queen, with a poor Country-Present, ver. 3. that she might seem none other than a plain Country Woman, yet grateful to the Prophet; for she would not go to God's Seer without a Gift; as 1 Sam. 9.7.

Remark the Fourth, is the Event of this Disguise, ver. 4, 5, 6.

Mark 1. The same Prophet, Ahijah, that had foretold Jeroboam of his coming to the Kingdom, was now retired into the solitary Place of Shilo, there to bewail the Idolatry of Israel, (saith P. Martyr ) which weeping might further the failure of his Eyes, which might well be wept out with much weeping.

Mark 2. Though Jeroboam 's Wife was a Queen, yet, partly out of Obedience to her Husband, and partly out of natural Affection to her Son, she is contented to go on foot all alone, a masked Pilgrimage to Shiloh, wherein she exposed herself to manifold Hazards, either of that Lion in the way, that had lately torn the good Prophet, or of Robbers in the High way, or of being Ravished as Dinah, Jacob 's Daughter was by Shechem when all alone; yet casts she off all those fears.

Mark 3. Ahijah the Seer now could not see, having his Eyes now set in his Head, and therefore her Disguise was now needless, (all dresses being alike to a blind Man) however needful before among the Courtiers. Hence some suppose this must be done at the latter end of Jeroboam 's Reign, when Ahijah was blind with Age.

Mark 4. What a foolish thing is the Disguise of Hypocrisy. She feigns herself here to be another Woman, not presenting to the Prophet Jewels, or Gold, or such Presents as Naaman did to Elisha, 2 Kings 5.5, 15. this would have discovered her to be some Person of Quality, but only some Country Commodities, to make him think she was some Country Bumkin, to cozen the Seer if she could: But this blind Prophet had inward Visions from God, so that as soon as he hears the sound of her Feet, she hears from him the sound of her Name, [Come in thou Wife of Jeroboam;] whereby he discovered her Deceit, that she might (saith P. Martyr ) the better believe his following sad Oracle. N. B. Thus Hypocrites would cozen the God of Heaven if they could, but the Lord laughs at those double-minded Dissemblers, and both Detects and Defeats them.

Remark the Fifth; The hard Message God gave to Jeroboam, for hardening his own Heart against God's Fear, first denounced, and after inflicted upon his Son and upon his Family, ver. 7, to 18.

Mark 1. The discovery of her Name under this Disguise, must needs strike her with Astonishment, and prepared her for her following dismal Doom: God upbraids her wicked Husband, with his notorious Ingratitude (who in no other case upbraideth any Man, James 1.5.) in marring God's own People by his Idolatry; though Israel had cast off God thereby, yet God had not cast off them, but still calls them [My People Israel.] And the same Ahijah that had foretold his Rise (from being a Peasant, Chap. 11.28. a Servant, to make him a Prince, &c. ) doth now as earnestly foretell his Ruin.

Mark 2. God arraigns him here of his Diabolical Recompencing God evil for good, illustrating it by both, falling far short of David (who, though he sinned, yet cordially repented of his involuntary Infirmities, so was the best of Kings, and also by his becoming far worse than the worst of those Kings that went before him, ver. 7, 8, 9. Wicked Saul never set up false God's as he hath done, no Sin incenseth God to Anger more than Idolatry, He hath cast me behind his back, as not worth regarding.

Mark 3. The direful Doom denounced against his whole Family in general; not so much as a Dog of Jeroboam 's shall escape, ver. 10, 11. God will sweep his House clean, from all the Dung and Defilements, even with a Besom of Destruction, to make the Pavement pure. Though the Royal Palace (saith P. Martyr ) looked splendidly to Men, yet was it as noisome as Dung to God, for his placing Idols before his Eyes, and turning the true God to his backside; and therefore those that would secure themselves in strong Holds, shall the Dogs eat alive, and such as hide themselves in the Fields and Woods, shall the Fowls devour. N. B. Oh sad Sentence that this disguised Princess must carry home to her Husband: But, because these Judgments, (though grievous, yet might be remote) therefore for a present hansel of Vengeance (saith Dr. Hall ) she is dismissed with the sad Tidings of her Son's Death, ver. 12. N. B. To lose him was bad, but not to see him before he died was worse, which must needs pierce through a Mother's Breast as a Sword, Luke 2.35. especially considering this was her only good Son, ver. 13. She must lose him, that was gracious, to afflict her, and keep those that were graceless, to afflict her also. N. B. God's Darlings oft die betimes, to be delivered from evil to come, Isa. 57.1. when worse Men are preserved, or rather reserved for more Mischief to them: Thorns and Thistles wither not so soon as Lilies and Roses. Yet this good Son shall have an honorable Burial, but all others of the Family, of all sorts, shall die unburied, save in the Bellys of Dogs and Fowls.

Mark 4. This heavy Doom hath [a moreover;] That Baasha is now busy to lay his Plots for the Kingdom, ver. 14. that he may cut off Jeroboam 's Family, Chap. 15.27, 28, 29, 30. Nor shall this be all, but the Ten Tribes (for consenting to Jeroboam 's Sins) shall become as a Reed that never resteth, but is in continual Motion by Wind and Water; as they have been carried away into Jeroboam 's Idolatry, so they shall likewise be carried away into the Babylonish Captivity, ver. 15, 16.

Remark the Sixth, is, The Execution of the first Hansel of this Prophet 's predicted Vengeance, to certify the accomplishment of all the other Branches thereof in aftertimes, ver. 17, 18. N. B. 'It is easy to imagine, that this miserable Queen trudged homeward with a sad Heart all alone, giving many a sorrowful sigh, and wishing her Country Habit were now changed into mourning Weeds of Sack-Cloth, carrying the heavy load of unwelcome News to her Husband, and that from the same Seer that had spoke the truth concerning his Advancement, and therefore ought not to be distrusted in his Predictions concerning his Abasement, and utter Destruction. And as an Addition of her Burden, she must see her Son no more, even her most hopeful Son; for, returning to Tirzah (a beautiful City, Cant. 6.4. and whither this sick Son was removed from Shechem for his Recovery) she must not receive his last Breath with a Kiss, nor close his Eyes, which would have mitigated her Grief, and somewhat allayed her Loss, &c.

Remark the Seventh concerning Jeroboam, is, Though his Wars in general only be mentioned, ver. 19. and his Death and Successor, ver. 20. where we are told, that he Reigned Two and twenty Years, Reigning Seventeen Years in Rehoboam 's time, ver. 21. and Three Years in Abijam 's, Chap. 15.1, 2. and Two Years in Asa 's, Chap. 15.9. yet have we a particular Account of Jeroboam 's Wars with Abijam, Reboboam 's Son and Successor, 2 Chron. 13. all through; where, N. B. He brought Eight hundred thousand Men into the Field to fight for Idolatry, but half so many of Judah slay Five hundred thousand of them. Josephus saith, That Jeroboam began the War, in hope to Vanquish young Abijam in the Eighteenth and Nineteenth of his Two and twenty Years: Abijam, in a Parley before that Battle, made an excellent Oration, to dissuade Israel from fighting against God, and against his Covenant of Salt, aggravating their sins to the utmost, &c. ver. 4, to 13. N. B. When Jeroboam would have surprised Judah with his Ambushments, they cried unto the Lord, ver. 14. and then God smote Jeroboam with a panic Fear, and with Furies in his own Conscience; yea, and his prodigious Army with the Terror of the Lord upon them (as Gen. 35.5.) so that they fled, and were slain with a monstrous and matchless slaughter, even 500000 of them, the greatest number that ever we read of slain all of one side in any Battle, either in Civil or Sacred Record: Nor was this all; N. B. but God struck Jeroboam himself at last with some grievous Disease, whereof ( Nabal -like, 1 Sam. 25.38.) at length he died, 2 Chron. 13.15.20. what the Prophet Abijah had Prophesied to his Wife concerning him and Israel (that sinned with him) came to pass: The Phrase importeth, that he died not the common Death of all Men, but by some extraordinary stroke of divine Vengeance.

The Second Part of this Chapter concerns Rehoboam, from ver. 21, to 31. wherein,

Mark 1. We find a description of Rehoboam 's Parents; his Mother's Name was Naamah, an Ammonitess. N. B. Supposed to profess the true Religion at the first, as well as Pharaoh 's Daughter, Chap. 3.1. because the Match was made in David's Time: But after Solomon was drawn to Idolatry by his other Outlandish Wives, she then might fall off to her Country Idols, and be a means to debauch her Son, and Rehoboam 's wicked Wife Maacah, might well push this Debauchery farther.

Mark 2. He is described by his Age, being Forty-one Years old when he began to Reign, so that he was old enough to be more wise: Yet his Son alledgeth, that Jeroboam 's Rebellion was raised against him while he was young and tender-hearted, 2 Chron. 13.7. which cannot be meant in Age, but in Experience. He was but a Child, and not a Man in Understanding, 1 Cor. 14.20. beside, he was tenderly brought up under a Prince of Peace, not at all exercised in Military Discipline; so like a tender Plant, he was the more easily plucked up by his Rebellious Subjects, &c. N. B. Aristotle well observes, Such as are married Young, do seldom bring forth Great Men: This is verified in Rehoboam (begot by Solomon about his Nineteenth Year of Age) who was accounted a Child when he was above Forty Years old; and made as many Confusions in his Life, as he had made Rejoycings at his Birth, &c.

Mark 3. The degenerate Estate of Judah (as well as of Israel ) both in Religion and Manners, ver. 22, 23, 24. This must be supposed to be after a little time, 2 Chron. 11.17. for it was after three Years that Rehoboam changed his Father 's Religion (as he did his Shields ) from Gold to Brass, and the rest of his seventeen Years were spent in Impiety, being in ••• enced by a bad Mother, who had the Breeding of him, a cursed Ammonitess, Deut. 23.3. Nehem. 13.1. and by as bad a Wife, who set up an Idol in a Grove, 1 Kings 15.2, 13. but more of that in the next Chapter. Rehoboam, like his Father Solomon, began his Reign graciously, but following his Father's steps, he fell into foul Idolatry, and Judah with him; Qualis Rex, talis Grex, Like Prince, like People. Regis ad exemplum, &c. People dress themselves by the Looking-glass of their Prince. Judah built them high Places, though they had the Temple and holy Levites to instruct them, which Israel wanted, therefore was it worse in them; and their Idolatry ushered in Sodomy, done in Honor to their Idols; therefore in the greatest Scorn, those Sodomites in Hebrew are called [Kedesh] Holy Ones, as consecrated to Venus or Priapus, acting unnaturally in a pretence of Worship, N. B. God had no visible Church upon Earth but here, and oh what a miserable Prospect hath she now, when Israel Worshipped Jeroboam's Calves, and Judah was corrupted with Idolatry and Sodomy. Oh how low is she sometimes brought, and as the Moon waneth away, yet recovers and rises again, &c.

Mark 4. Judah Sins, and God punishes, ver. 25, 26, &c. [ In the fifth Year God sends Shishak King of Egypt, to punish Judah. ] (1st. not Israel, for sparing Justice, and Impunity hardened and ripened them to a total Destruction, but Judah 's Chastizing Mercy brought them to be humbled, and so preserved, 2 Chron. 12.6, 7. God grants them some deliverance. Rehoboam hired Shisak off with his Treasures and golden Shields (as Hezekiah did Sennacherib, 2 Kings 18.14, 15.) and he did not plunder Jerusalem, as Josephus saith. (2dly) This was not done till the Fifth Year of Rehoboam. P. Martyr says, in his three first Years Religion flourished, in his fourth it was corrupted, and in his fifth Year he was punished, because they had transgressed against the Lord, 2 Chron. 12. 2, 8, &c. (3dly) Jeroboam had lived in the Court of Shishak, and married a Wife there (as some say) of the Blood Royal, who after was forced to disguise herself, &c. as before; her Husband stirred up this King of Egypt to Invade Rehoboam 's Country▪ which he could not do, until Judah had sinned, and even then in Wrath God remembered Mercy, Hab. 3.2.

Mark 5. These Branches also: 1st, Jerusalem was so strong, that neither Nebuchadnezzar nor Titus Vespasian could take it, but by a long Siege; yet now God smote them with such a fear for their Sins, that they soon gave it up to Shishak upon Composition. 2dly, Rebohoam got some good by his Affliction, for he frequented the House of the Lord, ver. 28. here (not the High Places; ) yet even there he feared Treachery, therefore had he Men with brazen Shields to guard him. 3dly, Though no invasive War with Armies was betwixt Judah and Israel all Rehoboam 's Reign, after it was forbid by God, Chap. 12.24. and not revived till Abijam 's Reign, 2 Chron. 13. yet were there frequent Skirmishes in defensive Acts of Hostility betwixt the Parties of Rehoboam and Jeroboam, upon the Borders of each their Kingdoms, &c. ver. 30. God had not forbid (saith P. Martyr ) their own defense.

1 Kings CHAP. XV.

THIS Chapter is the History of Four Kings, Two of Judah, and Two of Israel: The Two of Judah were Abijam and Asa.

Remarks upon the First are, First, The Son of Rehoboam is called Abijah, 2 Chron. 12.16. which signifies, [The Lord is my Father;] but here is called Abijam, which signifies, [My Father is a Sea.] His Father gave him the former name while he held his Integrity, and probably with respect unto that Promise made to David, [ I will be his Father, &c.] 2 Sam. 7.15. but because this Abijah walked not in the ways of David, therefore he is called here Abijam, because his Father Rehoboam kept not constant in goodness, but wavered like a Wave of the Sea, tossed away by the Wind, James 1.6. The Reason why Rehoboam made this Man King, rather than any of his many Sons is rendered, [ Because he loved Maachah, this Son's Mother, above all his other Wives, ] 2 Chron. 11.21, 22.

Remark the Second: Though this Abijah made a fair Profession of his Faith, and seemed to be good at the first, 2 Chron. 13.12. yet had he a soon corrupted Heart, and showed himself in his fold Colours afterward; for he walked in the wicked Ways of his Father Rehoboam 's latter Reign, ver. 1, 2, 3. inheriting his Father's Sins no less than his Crown. 'It is no marvel therefore, that after his spending three Years (as if he had been nothing of Kin to his good Grand-father David ) his Reign was so short, seeing it was so wicked: He began his Reign in the Eighteenth Year of Jeroboam, to whom he was a great Scourge, by God's owning him for David 's sake, ver. 4. not only making him a Lamp in Jerusalem, but also a Fire-brand, to consume Five hundred thousand Idolatrous Israelites as before, and recovered Bethel from Jeroboam (where one of his golden Calves was set up) 2 Chron. 13.16, 19. but he destroyed not that Idol-Worship there, for which probably God shortened his Reign and Life, ver. 8.

The Second King of Judah in this Chapter is Asa, a good King, ver. 9.

Remark the First: Asa began his Reign in the twentieth Year current of Jeroboam 's, N. B. who lived to see three Successions in Judah 's Throne ( Rehoboam, Abijam and Asa ) though he was a Sinner with an Accent, and of the greatest Size [making Israel to sin] so oft repeated; yet did this Wretch live until the Second Year of this good sad Disease (as before) so that he died in the third Year of Asa (saith Dr. Lightfoot ) a little before the Sword of Baasha destroyed his Family, 2 Chron. 13.20. whereas, on the other hand, this good King Asa began to Reign in the time of the first King of Israel after the Schism, and continued until the Eight King of that Kingdom, of which there were five distinct Families, all destroying one the other. The five Stocks or Families were these, (1.) Jeroboam 's, Chap. 12.20. (2.) Baasha 's, v. 29. here. (3.) Zimrie 's, Ch. 16.10. (4.) Tibna 's, Chap. 16.21. and (5.) Omri 's, Chap. 16.12. 'It is said here [Asa Reigned Forty and one years] v. 10. he lived to see all those great changes in that Idolatrous Kingdom of Israel: Thus speedily did Idolatry root out so many Families, when good Asa had a long Reign granted him, though' his bad Father was soon cut off.

Remark the Second, that this Asa became a good King Reigning uprightly before the Lord, as did David his Great Grandfather, v. 11. is matter of Admiration, seeing he was of the seed of Abijam, and of the Soil of Maachah, both of them Wicked, and both Idolatrous. N. B. Hereby God would have us see (saith Dr. Hall ) that Grace is from Heaven, nor needs he the helps of these Earthly Conveyances: Should not the Children of good Parents sometimes prove evil, and the Children of bad Parents good, grace would seem natural, and the giver of grace would not have thanks given him for his free grace. Thus we have seen a fair Flower spring out of filthy Dung, and a Sweet-Fruited Tree arise out of a Sour Stock. Peter Martyr addeth here, that this is said to the just praise of Asa, who being trained up under Impious and Idolatrous Maachah, yet he learned not her corrupt manners, but Maintained his true Piety.

Remark the Third, There be Five Principal Monuments of Asa 's true Piety; as First, His Abolishing of Sodomy so far as he could find it out; for as it had been set up, Chap. 14.24. so some escaped his censure, Chap. 22.46. Secondly, His Removing Idols, ver. 12. called Hagillulim, dirty or dunghill Deities that stank in God's nostrils. Thirdly, He Deposed his Mother from being Queen-Regent, or Queen-Mother at the least, v. 13. because she had abused her Authority for the patronage of Idolatry. N. B. Good Asa will not know any bonds of nature in a case of dishonor to the great God; he will not suffer his Mother to be a Priestess (say some) in that filthy Worship of Priapus. Fourthly, He Demolishes her [Miphletzeth] Hebrew, the Picture of Priapus. or Pan, an horrible ugly Idol, which he burnt first, and then drowned it in the Town Ditch Kidron; poor God's they were in the mean time, that might be both burnt and drowned, v. 13. the evil example of his Forefathers must be no president to him. Fifthly, He Augmented the Sacred Treasury, v. 15. namely with those Spoils which his Father had taken after his great Victory over Jereboam, 2 Chron. 13.15. and devoted them in thankfulness to God, but had not brought them into the Temple; hereby the Lord's Treasury (which had been exhausted by Shishak King of Egypt. Chap. 14.28.) became well replenished again. All these Five Famous Acts were as so many sparkling Diamonds in this good Asa 's Royal Diadem, and that which gave the greatest luster to him was God's own Character of him [ that his heart was upright with God:] v. 14. a good Root for good Fruit, a good Heart cannot want a good Life.

Remark the Fourth, Tho' the state of Israel and Judah were most deplorably plunged into a depraved and degenerate Estate, woe and alas, when Sodomy and Idolatry was found in even Judah, and Jerusalem itself, as well as in Israel, &c. Idolatry had so debauched them, that God gave them up to Sodomy, Rom. 1, 21, 22, 23, 24. N. B. To what a low ebb was the true Religion now reduced, the whole World had now no Visible Church, but like the Lily, Cant. 2.2. was in this Winter-season gone under ground, yet was it not so much her Grave as her Sanctuary; behold this Spring-Season, God raiseth up this Good Asa to raise her up from her Retirements, and to restore God to his own Land by his Reformations, &c. To whom God gave a long Reign, to establish God's Worship, &c.

Remark the Fifth, Asa 's uprightness of heart was blest by God with his first ten years peace, wherein he put down Idols, set up God's Worship fortified Cities, and trained his Armies in time of peace, providing for war, 2 Chron. 14 3, 4, 5, 6, 7, 8. and then also (while he and his People sought the Lord) he obtained a most Glorious Victory by his affectionate Prayer to God over a Million of Ethiopians (nine hundred thousand foot, and one hundred thousand horse, saith Josephus ) besides three hundred Chariots armed with Instruments of death, called in (likely) by the Ten Tribes in revenge of their late overthrow given them by Abijam.

Remark the Sixth, When Asa found his Army of five hundred and eighty thousand Men over-matched by almost double their number, he earnestly prays [ Help us, O Lord, for we rest in thee; let not sorry sickly Man (as the word Enoch Hebr. signifies) prevail against thee, &c. ] 2 Chron. 14.9, 10, 11. So the Lord smore the Ethopians, tumbling them down headlong from Mareshah unto Gerar, a City of the Philistines, who probably were Partners, and so Sufferers with them. N. B. God sent an Host of Angels, saith Lyra, to match and over-match this Million of Enemies, so that Asa 's Spoils of them were vast, v. 12, 13, 14, 15. of 2 Chron. 14. which was a good amends for the Treasure that Shishak King of Egypt and Ethiopia had taken from Rehoboam not very long before.

Remark the Seventh, After this Glorious Victory, Azariah the Prophet meets Asa to Admonish him and his Army of their answerable returns of duty, 2 Chron. 15, 2, 3, 4, 5, 6, 7. that as they had begun an happy Resormation, so they must promote and perfect it. When Asa heard these words, v. 8. then was he (according to his double obligation both of Victory and of Prophecy ) far more fervent for a thorough Reformation, and renews the Covenant of God with all the People, to destroy all those that would not leave their Idols to seek God; yea this solemm Oath doth not only Depose Queen Maachah for her past Idolatry, but she must die by it if she did the like again, v. 12, 16.

Remark the Eighth, As Asa had the five fore-mentioned jewels to beautify his Imperial Crown, so he had as many Infirmities that blotted the beauty of his Royal Escutcheon, as follows.

First, He Removed not all the High Places, 1 Kings 15.14. 2 Chron. 14.17. He did indeed remove all those that had been set up in honor of Idols; but those High Places which had been used for the Worship of God (mentioned 1 King. 3.2.) he let stand, not only because David and Solomon had used them before the Temple was built, but also because the People were now loath to be tied to the Temple for fear the Israelites should break in upon them when all their Males were gone up thither; therefore he wink'd at this w • ll-worship, which he ought also to have abolished, seeing variety of Altars were forbid by an express Command, Deut. 12.5, 6, 11. yet God would not impute this Infirmity, where he saw Sincerity; for with one breath God reports this weakness, and the uprightness of his heart in the main course of his life.

Asa 's Second Infirmity, even of this Religious King was, when Baasha King of Israel came to wage war against him by blocking him up at Ramab, that none of Israel might resort to Jerusalem for the Worship of God; Asa basely beggeth help from the Idolater Benhadad, v. 17, 18, 19, 20. and hires him with the Treasures of the Temple which was Sacrilege ) to break his League with Baasha, and to Invade Israel, contrary to his Fidelity. N. B. Where was Asa 's Piety now, while he robbed God to hire an Infidel for the destruction of Israel? And where is the Christianity of him that is called the Most Christian King, while he hires the Turks to destroy Christendom?

The Third Infirmity is, Asa 's relving upon this Arm of Flesh which he had so fordidly hired, for which failure God sent Hanani the Prophet to reprove him, 2 Chron. 16. 7, 8, 9. telling him, he had lost the glory and booty that God would have given him: Had Benhadad come up with Baasha against him (as by Covenant he should have done) they both in Conjunction should have done no more than the Ethiopians did, had he relied upon God's Power and Providence; but now having relied on Perfidious Benhadad (whom he hired to Perfidiousness ) therein the Prophet told him he had done foolishly.

Asa 's Fourth Frailty was, His being wroth with the Lord's Prophet for his plain-dealing and faithfulness, 2 Chron. 16.10. which might better have become an Ahah, a Joash▪ or an Herod (all bad Men ) than such a good King as was Asa; what was Hanani but God's Herald from Heaven to denounce War against him for these his sins upon Earth; here Repentance was his Duty, but Rage and Choler was his Sin. N. B. And (as Dr. Hall saith well) it had been more meet that the water of godly sorrow had been found in his eyes (gushing out with tears) than such sparkles of fire and fury flaming forth at them upon this innocent Seer. His Holy Grandfather David did not so with Nathan the Prophet in the like case of heavy tidings, 2 Sam. 12.4, 5, 6, &c. yet Asa imprisons the Prophet for delivering God's Message only.

His Fifth Blemish is, Asa in the latter end of his long Reign is stricken with the Gout, 2. Chron. 16.12. as he had laid up the good Prophet by the heels in Prison, even so doth God lay him up by the heels in his Bed: He should therefore have sought to the Lord principally (who had Imprisoned him, and with whom he had solemnly Covenanted to own for his ) yet 'tis said of him [He sought to the Physicians and not to the Lord] though' his Name Asa Hebr. signifies a Physician to mind him of Jehovah Rophekah, the Almighty Healer, Exod. 15.26. No wonder then that his gouty seat served to carry him to his grave. No doubt but before he died he repented of this and his other sins; see 2 Chron. 15.17. and 20.32. where 'tis said, for his heart was perfect with God all his days, &c.

The latter part of this Fifteenth Chapter gives an account of the two Kings of Israel, contemporary with those of Judah.

First, Nadah Reigned in the Second year of Asa, even while his Father Jeroboam is alive (saith Dr. Lightfoot ) for God smote Jeroboam with some sad Diseases, that he could not Rule the Kingdom, 2 Chron. 13.20. This made him resign his Crown to his Son before his death, as some suppose, &c.

Remark the Second, Before he had Reigned two full Years, Baasha slew him, as appears from ver. 28, and 33. The Lord seeing the Son as wicked as the Father, saw it high time to cut him off (according to the Threatning, Chap. 14.10, &c.) for his own Sins, as well as for his Father's.

Remark the Third, Baasha traitorously slew him in his Army, as he was besieging Gibbethon, which the Philistines had taken from Israel, but the Slaughter of the King prevented the Recovery of this Right, Josh. 19.44, and 21.23. therefore the Siege was renewed to recover it, Chap. 16.15.

Remark the Fourth: It may well be supposed, that this Murderer of Nadab (Baasha) did cast his dead Body to be devoured by the Dogs or Fowls, as the Prophet Ahijah had fore-threatened, Chap. 14.7, 10, 11. saith Menochius. The next King of Israel was Baasha, who placed himself in the Throne as soon as he had Murder'd Nadab, ver. 29, 30, to 34. concerning this King.

Remark the First, Baasha destroys all Jeroboam 's House, and Jeroboam himself was alive this Year (saith Dr. Lightfoot ) and if he escaped the Sword of Baasha, yet died he not long before Baasha destroyed his Family.

Remark the Second; Though Baasha, in all these Murthers, did but aim to gratify his own Ambition, and Cruel Disposition, to establish himself upon the Throne more firmly, and without Emulation; yet God wisely ordered Baasha 's wicked, both Intentions and Actions, to bring to pass his own righteous and glorious Ends. God over-ruled his Pride and Malice to accomplish his own Counsel and Prediction. N.B. Thus the Devil and all his Imps and Instruments are made to do God's Will, not only while they are doing their own, but oft sore against their own Wills. Thus wise Physicians use Leeches (which aim only at sucking of Blood) for Cure of their Patients, &c.

Remark the Third; Though this Baasha was God's Instrument, to punish the Wickedness of a wicked Father Jeroboam, and of his wicked Son Nadab, yet neither did he aim at any Obedience to God in those Executions of God's Justice; nor was he reclaimed at all thereby from the same wicked Ways, ver. 34.

Remark the Fourth; Those very Means and Methods of Wickedness, whereby Jeroboam thought to have established the Kingdom to himself and to his House, namely, by setting up Idolatry, became indeed the true Cause of their utter Ruin. Baasha is employed in executing this divine Vengeance; yet the same Sin which was the true procuring Cause of all this Mischief and Misery to Jeroboam 's House, he still retained in himself.

Remark the Fifth; Baasha [now settled in his Kingdom] begins to bustle and disturb good Asa, with Inroads into Judah, though he saw such a mighty Presence of God with him, in his Victory over a Million of the Ethiopian Army, yet will he still be an Enemy to him, God punishing Asa by Baasha for his harshness to Judah, as well as to Hanani, Tyrannizing over the People, as well as over the Prophet in his declining Days, 2 Chron. 16.10.

1 Kings CHAP. XVI.

THIS Chapter contains the History of Five Kings of Israel, Baasha, Elah, Zimri, Omri and Ahab.

The General Remarks are, First, Good Asa, notwithstanding his many Miscarriages, (which were not inconsistent with his Uprightness, Imperfections being to be found in the most refined Soul) did out-live not only Jeroboam and his Son Nadab, but also this his worst Rival and Troubler Baasha, though he Reigned over Israel twenty and four Years, Chap. 15.33. for Asa 's Forty and one Years of his Reign expired not until the Fourth Year of Ahab, wherein Jehoshaphat succeeded his Father Asa after his Death, 1 Kings 22.41, 42. So that while Asa held the Throne of Judah, he saw many Changes in the Throne of Israel.

The Second General Remark is, the Holy Penman of this Sacred History in the Book of Kings, giveth a large Narrative of Asa 's Life, &c. altogether, Chap. 15. from ver. 9, to 24. because many Kings did Reign over Israel during Asa 's long Reign. Asa began his Reign in the Twentieth Year of Jeroboam, the first King of Israel (divided from Judah ) and he continued to the time of the Eighth King of Israel: Asa 's great Work of Reformation required it, and God gave him a great continuance in his Kingdom, wherein to accomplish it.

The Third General Remark; Asa wanted not God's Fatherly Chastisements for his declining from his former Goodness; for beside his Gout in his Feet (because he did not 〈 in non-Latin alphabet 〉 , walk uprightly in God's way, Gal. 2.14.) He had continual Wars and Troubles after his alteration into Acts of Unbelief, Passion against the Prophet, and Oppression of the People, &c. which troubles we have an account of Chap. 15. both the Rise of them, ver. 16, 17, 18. and the Removal of them, ver. 19, 20, to 24.

Mark 1. Their Rise was from this Baasha, who went up in the thirteenth Year of his own Reign, and in the fourteenth of Asa 's 2 Chron. 16.1. being afraid of him (who had now conquered the Ethiopians ) and of his growing greatness; therefore he attempts to build Rama (as was hinted before) upon the very Frontiers of Ephraim, Judges 4.5. to block up that Passage, that none of Israel might flee to Asa for the sake of God's sincere Service, as they had done in abundance, 2 Chron. 15.9.

Mark 2. Asa's removal of this Trouble from Baasha; hereupon Asa hires the Army of Syrians (as before) to fall upon the Coasts of Israel nearest to Syria: this gave Baasha a Diversion from annoying Judah, such as Saul had from annoying David, when tidings came to him, that the Philistines had Invaded the Land, 1 Sam. 23.27, 28. Baasha desists from Building the Bulworks, and Asa (after Baasha 's departure) to defend his own Coasts, took away the Stones Baasha had brought to Ramah, and built two Cities of Benjamin with them, his Enemy providing Materials for it, 2 Chron. 16.6.

The Fourth General Remark is, when this Holy Penman hath largely related the Life and Death of Asa King of Judah, Chap. 15. He returns again to the History of the Kings of Israel, beginning with Nadab, ver. 25. and with Baasha, ver. 27. and so on in this Chap. 16. yea, and continueth solely that History of Israel's Kings only, until he come at Chap. 22.41. where he returns to Asa 's Son and Successor as King of Judah. And though Jehoshaphat ( Asa 's Son) be mentioned ver. 2. Chap. 22. yet that Story belongs to the Reign of Ahab King of Israel, and not to his Reign.

The last general Remark is that of great Grotius, saying, That in the Ten Tribes, many came to the Kingdom by Force and Violence, and not by Succession; whereas none came to the Kingdom of Judah but by Descent in the Royal Blood of the Right-line according to God's Promise made to David, 2 Sam. 7.16. 1 Kings 15.4, &c. So that we need the less wonder, why Asa lived up to the Eighth King of Israel, when five distinct Families in Israel 's Kingdom had destroyed one another in Asa's Reign.

Now come we to make particular Remarks first upon Baasha; as, First, God threatens Baasha with the Destruction of his Family for his Idolatry, ver. 1, 2, 3, 4, 5, 6, 7. wherein,

Mark 1. As Hanani the Seer reproved Asa for his Reliance upon Syria, so Jehu the Son of Hanani reproveth Baasha for his Idolatry; A good Father God blest with a good Son, to succeed him in his Office, &c.

Mark 2. This Prophet tells Baasha how God had exalted him: His Treachery and Cruelty (saith P. Martyr ) were from himself, but it was an Act of God's Providence to bring him to the Throne.

Mark 3 Behold how loath the Lord was to lose Israel, whom he still stiles [My People,] notwithstanding their notorious Apostasy from him, yet did he most graciously send them many Prophets time, after time in their State of Defection.

Mark 4. 'It is a certain Presage, and a just Merit of Ruin, not to be warned by the Woe of others. Jeroboam's Perdition should have been Baasha's Caution: though he had been God's Instrument to destroy Jeroboam 's House, yet dares he to commit the very same Sins over again, ver. 34. of Chap. 15.

Mark 5. God gives Baasha here the History of his Judgments upon Jeroboam already past, which sets out to the Life the Dread of God, more than a bare Prediction of the like to come: What God hath done once, he can do again, and not fail to fulfill his Threatenings.

Mark 6. The like Sins bring the like Punishments; Baasha conspired against his own Lord, Worshipped the Works of his own Hands, as Jeroboam had done; so his House became Food to Fowls and Dogs, yea he murdered his Master, ver. 7. and his Son was murdered.

The Second Remark is upon Elah, who succeeds his Father Baasha, ver. 8, 9, 10. wherein,

Mark 1. Elah Reigns in the twenty-sixth Year of Asa, and was killed in the twenty-seventh Year of Asa, ver. 8.10. wherein God paid Baasha in kind; as he had done to Nadab, the same is retaliated upon Elah; as he had cut Jeroboam 's Son short, so his Son is cut short also.

Mark 2. That Noon-day Devil (Drunkenness) was Elah 's Destruction; when drunk, he was soon surprised, as was Amnoh, 2 Sam. 13.28, 29. and Belshazzar, Dan. 5.2, 30. a fit opportunity this was to his discontented Captain, especially if he were of Saul 's House, 1 Chron. 8.36.

Mark 3. King's are safest in the place of their Callings; Had David Headed his Army in besieging Rabba, 1 Sam. 11.2, 3. he had avoided that Temptation, &c. and had Elah been with his Army besieging Gibbethon, ver. 15. here, perhaps they might have protected him from Destruction.

Mark 4. Vatablus saith, Elah was drinking himself Drunk in the House of an Idol, which he worshipped: However, he was drowned before he was Stabb'd, and he died in his Sin, far worse than to die in a Ditch or Dungeon, &c.

The Third Remark is, upon Zimri, from ver. 11, to ver. 17. Wherein

Mark 1. He was a Murderer of his Master, yea of a kind Master, who had prefer'd him to a very great Command, in making him high Captain over all his Chariots for War, ver. 9. and to attend upon himself.

Mark 2. So soon as he had set himself upon the Throne in the room of his Master, whom he had treacherously murdered, when helpless by excessive Drinking, He destroyed all the House of Baasha, yea all his Kinsfolks and Friends, ver. 12. resolving to leave never a Rubb to lay in his way, that might hinder the true running of his Bowl, &c. lest any that favor'd Elah 's Cause should seek to revenge his Death on Zimri.

Mark 3. Though this Zimri (whom God raised out of the Dust, ver. 2.) was as bad as that impious Prince Zimri, Numb. 25.14. yet is he said to fulfil the Will of God, ver. 12.13 while he aimed only to fulfil his own Will.

Mark 4. When God had worn this Rod to the stump, in one Week's time (for this rash Zimri laid about him lustily to ruin the House, &c. of boisterous Baasha) at seven days end, God cast it into the Fire; for the news of Zimri 's Tyranny at Tirzah coming to Omri, Captain of the Camp at Gibbethon, his Army there proclaimed Omri King, who immediately came to Tirzah with his Forces, and forced Zimri to burn himself with the Palace (Saul-like) rather than fall into Omri 's Hands, ver. 18. N.B. Thus Tyrants, cruel to others, at last are left to be cruel to themselves.

The Fourth Remark is Upon Omri, from ver. 21, to ver. 28. Wherein

Mark 1. The People (having not yet ratified the Armies Election of Omri, after his recovering Tirzah ) chose Tibni, but the Soldi • ry prevailing over the unarmed Faction, probably (as some say) slew Tibni, and so imposed Omri upon the People: The Word [prevailed] imports all this, saith Peter Martyr.

Mark 2. Omri reigned twelve Years, which Dr. Lightfoot reckons from the Death of Zumri, in the twenty seventh of Asa, ver. 15. to Omri 's Death in the thirty eight Year of Asa, ver. 28, 29. and that Tibni continued his Corrival, until the thirty first Year of Asa, ver. 23.

Mark 3. Omri reigned four Years in a State of War with Tibni, and eight Years quietly without a Corrival, wherein He purchased Samaria ( Joh. 4.4.) for two Talents of Silver, ver. 24. and built a Palace there, because Zimri had burnt that in Tirzah.

Mark 4. Omri was worse than all his Predecessors, ver. 25. who did not only worship Calves, but Devils also, 2 Chron. 11.15. 1 Cor. 10.20. and whose wickedness both Grotius and Peter Martyr do aggravate, saying, He outdid Jeroboam, in his taking no warning from former Precedents of God's Vengeance for the same Sins, in not only encouraging the People to his Devil-Worship by his Example, but also binding them to it by a Law, Mic. 6.16. those Statutes of Omri established that Mischief, Psal. 94.20.

The Fifth Remark is, upon Ahab from ver. 29. to the end. Wherein

Mark 1. Though Omri the Father was very bad, yet his Son Ahab was well worse, a none such Sinner, Chap. 21.25, 26. who thought it below his Dignity to content himself with the common Sins of Jeroboam, ver. 31. here.

Mark 2. No wonder if Ahab grew to such an unparalleled height of wickedness, when he ventured to Marry that Zidonian Virago Jezebel, who (as Dr. Lightfoot Characterizes her) was an Idolatress, a Murdress, a Witch, and a Whore. N.B. And every wicked Woman is hence call • d a Jezebel, Rev. 2.20.

Mark 3. Hiel to curry favor with Ahab (his fellow-Contemner of God) rebuilds Jericho in despite of God's Curse, Josh. 6.26. which none had dared to do, for above five hundred and thirty Years before: But this bold Bethelite paid dear for it, losing his living House by building this cursed City, and no Son to inherit it: This was Ahab 's Sin to suffer it, yet Hiel escapes from greater Wrath, saith Peter Martyr, on his own Person, &c.

1 Kings CHAP. XVII.

THIS Chapter, is the beginning of the History of Elijah, thundering out Divine Threatenings against Israel, extorted from him (saith Peter Martyr ) by the notorious Impudency and Impiety both of Hiel and of Ahab. Remarks hereupon are,

First, The Eminentest Prophet (ranked with Moses, and a Companion for Christ in his Transfiguration, Matth. 17.3.) God reserved for the corruptest Age: Israel was never in such a degenerate State as now, nor ever had such a wicked King as Ahab. N.B. God provides a Sovereign Salve for such a desperate Sore, and proportions a Prophet with such Zeal, Courage and Power of Miracles, as they never had seen before, since they came into Canaan, and God's end was, hereby to give some check to the overgrowings of abominable Idolatry, as also some reviving to that small Remnant of the Lord's Prophets and People.

Remark the second, This Wonder-working Prophet is brought in here, like another Melchizedek, Gen. 14.18. Heb. 7.3. without any mention of his Father or Mother, or the beginning of his Days, as if he had been a Man of God dropt out of that cloudy Chariot which (after his Work was done on Earth) was sent again to carry him to Heaven. A fiery spirited Elijah (who was the fittest Physician to cure the cold Diseases of Israel ) began his public Office as one wrapped up in Fire, and in a Chariot of Fire he departed when he had done it. N.B. Wonder not then at the warm Stomach of fiery Luther, whom God raised up (beyond a common Tincture) to begin Reformation. The Rabbins tell us, how Elijah 's Father had a Vision, that his Son (while yet hanging on his Mothers Breast) did suck Fire instead of Milk, which made him a Man of Fire all his Life long as a Seraphim, which signifies fiery Angels.

Remark the third is, The first Word we hear from Elijah, is a most solemn Oath, and a most direful Threat to Ahab and to Israel, ver. 1. [ As the Lord liveth there shall not be Dew or Rain for these three Years and half (Luk. 4.25. Jam. 5.17.) but according to my Word ] Thus He comes in like a Tempest (saith Dr. Hall ) who went out in a Whirlwind: No doubt (saith Lavater ) but the Prophet had fairly admonished Ahab at the first, but finding him obstinate, He proceeds [à verbis ad Verbera] from a Candid Invitation (rejected) to this frightful Fulmination, which could not choose, but strike some terror upon Ahab, who, though he sat in his Ivory Palace, with Plenty of Gold and Silver, yet in Case of so long a Famine, must share deeply in the common Calamity.

Remark the fourth is, The wonderful, both Courage and Power of this Prophet. 1. His Courage, in daring to tell a King to his Teeth so boldly, so undauntedly, that he was not so high as to be out of the reach of God's Rod, but the same Divine Vengeance (which had already befallen Hiel for his Presumption, and which Ahab derided, saith Peter Martyr, as a common Calamity) should infallibly befall both Him and Israel; and twitting him with his Dead Idols, while He mentions to him the living Lord, yea and resolves to stand to it, though he stand alone: And 2. His Power, speaking as if God had betrusted him with the Keys of Heaven to open and shut it at his Pleasure, saying [it shall be according to my Word. ] What Angel could say so? N.B. Yet Luther seems to say after the same Manner [ Let my Will be done herein, mine, I say, Lord, because 'tis the same with thy Holy Will; ] hence was it said, quod voluit potuit, he could have what he would from God. N.B. This shutting up of Heaven from Rain, &c. was the first Miracle that is Registred of Elijah; there be twelve in all, the second is in ver. 6. the third in ver. 16. the fourth in ver. 22. the fifth in Chap. 18.38. the sixth in ver. 45. the seventh Chap. 19.8. the eighth in ver. 20. the ninth is in 2 Kings 1.10. the tenth in ver. 12. the eleventh in 2 Kings 2.8. and the twelfth in ver. 11. More of all these as they lay orderly in the History.

The strange Occurrences of Elijah 's Life, after this Embassage be many.

Remark the first, No sooner had He foretold a long Famine, but God takes care of the foreteller of it: And that not only in rescuing his Prophet from the fury of Ahab and Jezebel, for his denouncing Divine Wrath against them, but also in providing for his personal Sustentation, during the first part of the Famine.

Mark 1. Elijah hid himself at God's Direction in a Cave by the Brook Cherith from the rage of Ahab, ver. 2, 3, 4, 5, 6, 7. 'twas a wonderful Work of Divine Providence, that Ahab should be so over-ruled, as not to seize him presently, while he was in his Presence, whom afterwards He so sought for to no purpose in all Countries, Chap. 18.10. 'tis probable, this profane King looked upon God's Prophet, as some Idle, Addle-Headed Fellow, and so below his Grandeur to regard his Person or Words, but slights him. N B. Miracles, God will not multiply without Cause, Elijah 's Feet save him. Though God could have asswaged Ahab 's Frenzy, yet he directs Elijah to use ordinary means of escaping, for an example to others, Jer. 36.26. Joh. 8.59.

Mark 2. God takes Care for his daily Food there, commanding the [Hagnorebim] Heb. to be Caterers for him, ver. 6.

Objection the first, Now because Ravens are ravenous Fowls, rather snatching Meat from others, than bringing it to others, by their rapacious Nature, therefore some learned Men, looking upon it as altogether improbable for such morose Creatures to be the Purveyors, read the Hebrew Word [Hagnorebim] Merchants, as Ezek. 27.27. or Arabians, as 2 Chron. 21.16. Neh. 4.7. where the like Word is used, or the Inhabitants of the City Arabah nigh Bethsan, Josh. 15.6, 52. and 18.18, &c.

Answer the first, The Situation of this hiding Place [beside Jordan] spoils those Notions, nor could Elijah have been hid from Ahab, had the adjacent Inhabitants known of his hiding-place: Beside, had God designed any of Mankind to provide for this Prophet, there was Hospitable Obadiah, who kept a private Table in two several Caves for an hundred Prophets of God, Chap. 18.4. and there were seven thousand faithful Israelites, who (in despite of the Devil) had never bowed their Knees to Baal, doubtless any of these (saith Dr. Hall ) would have had a Trencher ready for Elijah, and have thought himself bound to have defrauded his own Belly, to supply so noble a Prophet.

Answer the second, God commands the Ravens to do this Office of Love for Elijah, rather than any of the Race of Mankind, to show the absolute Sovereignty and Dominion of the Creator over all his Creatures: And this was a pregnant proof hereof, that whereas Ravens are noted (above all other Fowls) for their greedy Nature, in monopolizing all provision to themselves, and for their malignant unnaturalness to their own young, scarce sparing any of their prey for them, as may be collected out of Job 38.41. and Psal. 147.9▪ yet even those Ravens must forsake their own Nature, and forget their own Hunger; when their Maker bids them do so. Thus the great God is said to command both Inanimate senseless Creatures, as Job 38.11, 12. Psal. 78.23. Isa. 5.6. and 45.12. yea and Animate brute Creatures: As Amos 9.3. Jonah 2.10, &c. The same great God that provideth Meat for the Fowls of the Air, Matth. 6 26. can make the Fowls of the Air provide Meat for his Prophet, as here, and for all his Servants that depend upon him, rather than they should be disappointed in their dependency of Trust in him. N.B. Were not our Faith wanting to God, his Care would not be wanting to us, Matth. 6.32. 1 Pet. 5.7.

A second Objection is, The Ravens are an unclean Creature, Levite. 11.13, 15. as well as Birds of Prey, so were very improbable Instruments.

Answer 1. Though Ravens be unclean Creatures ( signs both of Man's Punishment, and of God's Curse, Isa. 34.11. and vulgarly ominous to behold, hateful almost to all, insomuch as in some Countries, there is a Reward appointed for those that can kill them) yet are they God's Creatures, which God despiseth not, but provides Food for them, Job 38.41. and for their Young, when neglected by their Dams, Psal. 147.9. and which Christ commands us to consider, Luk. 12.24. where out Savior fetcheth not an example from Eagles, Hawks, Nightingales, &c. but from Ravens.

Answer 2. Though the Flesh of Ravens were unclean for Food, yet that Levitical Law doth not tell us, that they defiled and made unclean whatever they touched, unless they were Dead: Beside (saith Piscator ) here was a special Command of God, who is a free Agent; and may use for his Service, what even the worst, of his Creatures when He pleaseth, as he doth the best of them to serve his Servants, Hos. 2.22, 23. and that Ceremonial Law was over ruled by the Law of Necessity and by the Lawgiver 's Dispensation.

Answer 3. Peter Martyr observeth, That the Ravens did more especially owe the Lord this piece of Service, because of the Benefit, which they singularly (above all other Fowls) do enjoy by his singular Providence, when they are young (as above) and cry to God, not Directly but by Implication only, yet being forsaken by the old ones and left bare and unfeather'd the Rabbin 's say, God feeds them by sending Flies into their Mouths as they gape in crying, and by Worms bred in the Nest out of their Excrements, which creep into their Mouths, as Aristotle saith in Histor. Animal. Till they be able to fly abroad and take Meat, where they can meet with it. Nor will a little satisfy the Appetites of those crying Rooks by Reason of the vehemency of that natural Heat in them. N B. If there be such a [Magnum Providentiae symbolum.] So marvelous an Indication of Divine Care, attending those contemptible Creatures, even while helpless and shiftless, yea crying with an Hoarse and Harsh Voice (whence they are called Gnorebim in Hebrew) so unapt to move Pity: How much more Compassion hath God for his faithful Servants, Mat. 6.26. and for his Dear Children, Psal. 103.13. that cry to him continually? Luk. 18.7. How did God feed Israel miraculously with Manna in the Wilderness, and here Elijah by Raven • (which was the effect of his Prayer of Faith, and so is reputed his second Miracle )? Oh what will not God do for our faithful Prayers? &c.

Mark 3. Elijah 's Meat was Bread and Flesh, and his drink was Adam 's Ale, the Water of the Brook; had he been preserved without any Food (as after he was in his forty days Fast ) Omnipotency might have done it. N. B. God supplies means, when he denies means, as he did in the Case of those three Grand Fasters for forty Days and Nights, namely, Moses, this Elias, and the blessed Messias; all these were miraculously preserved without Meat, and 'tis nigh as miraculous to find Elijah here preserved, when God provided Meat for him, by such Mouths as those of Ravens: He might have been preserved by Bread only and Water, if so his fare had been no worse than his two fifty Fellows in the two Caves of Obadiah, Chap. 18.4, 13. N.B. But behold God is more bountiful to this Chief Prophet, than his Servant Obadiah could be to those of an Inferior Rank. The Ravens must bring him Flesh also, and that not raw, Gen. 9.4. but Rost or Sod.

The first Enquiry, How came the Ravens to this Rost or Sod Flesh?

Answer 1. The Rabbins tell us, the Ravens did Pillage it out of King Ahab 's Kitchen, &c.

Answer 2. This Flesh was prepared by some of those seven thousand upright Israelites, Chap. 19.8. whom God made privy to the Secret, &c.

Answer 3. Probably the Angels prepared this Food, and placed it so, as the Ravens might receive it.

Answer 4. Peter Martyr saith, this Meat might be thus prepared by an Angel, mille modis, a thousand ways unknown to us: As God hath made Angels to be ministering Spirits unto the Heirs of Salvation, Heb. 1.14. so he might have fed Elijah by the immediate Ministry of an Angel: Yet was it God's unsearchable Wisdom to employ the Ministry of Ravens, but so much of this charge might be imposed upon the Angels, as to Cook it ready for the Carriers; in all which, there is nothing incredible, considering the Almighty Power and Providence of God.

The Second Enquiry, How oft, and how long did the Ravens do thus?

Answer to the first Branch, They did it duly and daily, by Divine Direction duly and daily, in a proper season for the Prophet's Dinner and Supper, according to the Custom of that Country, Gen. 43.25. Ruth 2.14. Luke 14.12. Acts 10.9, 10. Those stated times the Ravens were over-ruled to observe, as if they had been rational Creatures, purposely appointed to Minister seasonably to God's Prophet.

Answer to the second Branch, How long? this they did for full half a Year: for the Brook dried not up till six Months were ended: Or as others say [a whole Year] Chap. 18.1. Luke 4.25. Jam. 5.17.

Remark the second, is, Elijah 's going at God's command to the Widow of Sareptah, ver. 8, 9, 10, to 16. Wherein

Mark 1. The occasion of it, the Brook Cherith dried up by the continued Drought, ver. 7. N.B. So will all Human Helps and Creature Comforts fail to those that put their Confidence in them: This was to teach Elijah, a due and daily dependency upon the Alsufficiency of God, who is the only ever-flowing and over-flowing Fountain. All our fresh Springs are in him, Psal. 87.7. and when the Brook fails, God hath a Sareptah for his Elijah, a City betwixt Tyre and Sidon, so out of the Pale of the Church.

Mark 2. There were many Widows in Israel at that Time, but unto none of them was Elijah sent, save unto this of Sareptah, Luke 4.25, 26. Here was the Exercise of Elijah 's Faith, God had done with feeding him any farther with the Mouths of unclean Fowls (which, though legally impure, yet were purified by a Divine Command) and now God will feed him by the hands of an Heathenish Hostess, to show, what a free Agent God is in the choice of his Instruments.

Mark 3. This poor Pagan Woman (saith Peter Martyr ) was in the Judgment of the Hebrews, as unclean as the Ravens, yet as God chooses none other Fowls but them to nourish his Prophet, so none other Woman but this for the same purpose, though she was a Pagan very Poor (forced to gather sticks herself, ver. 10.) and a Widow too, which is a Name of Calamity, 2 Sam. 14.5. in Hebrew called Almanah, which signifies a Dumb-woman. N.B. Because she either dare not, or may not plead for herself, but God professeth himself the Patron of such, and happy are they that trust in such an Advocate, Jer. 49.11. 1 Tim. 5.5.

Mark 4. God commanded this Pagan Widow to sustain Israel 's Prophet, ver. 9. Nemo non videt Adumbrari, &c. saith Peter Martyr, No Man seeth not the shadowing forth hereby the Rejection of the Jews, and the Call of the Gentiles, as our Lord applies this Story, Luke 4.25, 26. N.B. God oft chooseth the weaker Sex, whereby to accomplish the greatest Matters, yea when they are most helpless, as Widows, and prefers a Gentile Widow before all the Widows in Israel. He will have Mercy, upon whom he will, and whom he will he hardeneth, Rom. 9.18.

Mark 5. Elijah at God's call comes from Cherith to Sareptah, which was (say Chorographers ) an Hundred Miles, only with that Vessel in his Hand, which undoubtedly he had used at the Brook, say Junius, Piscator, and Peter Martyr; no doubt but he was both Thirsty and Hungry with so tedious a Travel: And coming toward the Gate of Sareptah, the same hand of God that had brought him thither, brought also this Poor Widow to meet him she came only to seek her sticks, yet is found of the Lord's Prophet, who beg'd of her a little Water in this Vessel, saith he, which I have in my hand. This was his first Suit, and no small one, when the Drought had made every drop of Water precious, therefore this Prophet requests at the first only a Cup of cold Water, Mat. 10.41, 42. to try how God inclined her Heart.

Mark 6. When he saw her so ready to grant his first request, He is encouraged from God's call to ask more, even a Morsel of Bread, no more but to satisfy his present Hunger and Thirst, ver. 11. He that had found the Ravens so officious to him before by the Command of God, did less doubt of this Sareptan Woman, under the same Divine Command.

Mark 7. At the Prophet's second Suit she makes a stop, ver. 12. because she could not so well spare Bread as Water: As she had been facile to his first Motion, so she would not have stuck at the second, if necessity had not pressed her: Saying [ as the Lord thy God liveth, I have not a Cake, &c.] by this it appeareth (saith Peter Martyr ) that though she was a Pagan, yet she sware by the God of Israel, as the true God, learning so much by being so near a Neighbor to Israel, and now was she making her lost Meal, (the Famine reaching Tyre and Sidon, which were nourished by the Corn of Canaan, Acts 12.20.) and after this one mean Morsel (still left in store) was prepared and received, she was giving up her Self and her Son for Death.

Mark 8. See how seasonable God's Prophet comes to her with comfort in her deep and despairing Distress: 'It is God's Glory to be seen in the Mount, and to help at a pinch: The Prophet promiseth that her Meal and Oil (though but little left of each) should be multiplied by a Miracle, if she did as he bad her do, ver. 13, 14. though the Widow might know this Stranger to be a Prophet by his attire, yet did it seem a very unkind request, that he will pull her last Bit out of her Mouth, and out of the Mouth of her Son, and demand to be served first himself, because he was (as Lyra saith) almost spent with his long Journey and Fasting.

Mark 9. This was a great Trial to the Faith of this weak Proselyte, she might have answered [ My Charity must begin at home, when I have to spare from my Self and Son, then ought I to give to a Stranger, &c. N.B. This Famine (she might say) pinches Sidon also, for our sending that Sidonian Beldame Jezebel, together with Idolatry to Israel, therefore are we punished with Israel; and I cannot expect supplies from any Neighbor in this common Calamity: Though thou promise miraculous Provision for the future, yet how shall I believe it, when I see thou canst not supply thy own present wants, but begs my last bit of me? &c. ] here's not a word of such carnal Reasonings: She doth not dispute, but dispatch, &c. Hence Lavater, Grotius, Peter Martyr, &c. Admire the Strength of her Faith.

Mark 10. The kindness of this Widow in Baking the first Cake for Elijah, was well requited with a Prophet's Reward, Mat. 10.41, 42. she afforded one Meal for him, and He many to her and hers, ver. 15, 16. neither the Meal in the Barrel, nor the Oil in the Cruise, was made less by daily use for three Years together, which was the time of Elijah 's absconding from Ahab in this place, as He had hid himself for six Months in a Cave at Cherith, as above. N.B. This multiplying of Meal, &c. was Elijah 's Third Miracle, which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves, &c. Mat. 14.19. and 15.36.

Remark the Third is, The History of Elijah 's raising this Widow's dead Son to Life, which was his Fourth Miracle, &c. This is described by many Circumstances of Time, Place, Means, and Manner, from ver. 17, to ver. 22. and the Event or Effect of this Miracle, namely a farther Confirmation of this new Gentile-Proselytess's Faith, v. 23, 24.

Mark (1.) The time when this 4th Miracle was wrought (some say) was about two years after Elijah was entertained and maintained, as well as absconded by this compassionate Widow: Long had she lived under the mercy of this multiplying Miracle. Now lest she should forget herself, and be Exalted above measure, her mercy must be mixed with misery, and sickness is sent to kill her Son out-right, which Famine only threatened to do; an heavy cross now allays her high comfort.

Mark (2.) Her passionate expostulation with the Prophet, v. 18. in her extreme perplexity, she rashly imputes the death of her Son to the presence of the Prophet, as if her Son could not have died if Elijah had not been her Guest. Thus apt are we to mistake the grounds of our afflictions, and to cast them upon wrong Causes; Erpennius saith, she was conscious to herself that she had not conversed with this most Holy Man so holily and reverently as she ought to have done; in the midst of her passion (saith Peter Martyr ) she retaineth her penitency, acknowledging her sin was the Mother of her misery, and feared the Man of God had complained to God of some miscarriage in her.

Mark 3. The place where this Miracle of raising her Son to life was wrought, to wit, upon the Prophet 's Bed; this Holy Prophet answers not passion with passion, though' he was of a fiery temper, but calmly takes the dead Son out of its Mother's bosom, and lays it upon his own Bed, v. 19. that there he might in private pray the more fervently to procure his life again; that as he had shut up Heaven from giving Rain, so now must he open Heaven to return the Soul of her Son: And indeed every word he poured out in Prayer, v. 20. was a word of weight and wonder. Peter Martyr observes every word is an Argument from the Topics, or Persons, (1.) From God, whose Office it is to be kind to Widows, and who is Lord of Life and Death, so canst restore from Death to Life. (2.) From himself, I am thy Prophet, and thou art my God, this will redound to my disgrace, if unredress'd, what will the World say? But [God bless me from entertaining God's Prophets, if this be the effect thereof.] (3.) From the Widow; shall my God and myself requite her kindness with such an act of unkindness? she is a Widow, so a most passionate Lover of her Son, and cannot subsist without her Son's support. Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood.

Mark 4. Elijah observed that old Rule [Ora, Labora,] Pray and Labor; thus he did by stretching himself three times upon the dead Child, v. 21. as if (saith Lavater ) he would have hatched him alive, as the Hen doth her Eggs, but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer, which at the third time prevailed.

Mark 5. As the means of the Miracle was Invocation and Incubation, so the manner of it was by the Soul's returning to the Body, v. 22. which shows he was really dead by such a separation, and that the Soul shall return to the Body at the Resurrection. This is the First Instance we read of any that was raised from the Dead, and this was Elijah 's Fourth Miracle.

Mark 6. The Effect of all, v. 23, 24. teaching, (1.) The Immortality of the Soul. (2.) Effectual fervent Prayer avails much, Jam. 5.16. (3.) To receive a Prophet is not in vain, Mat. 10 41, 42. (4.) Her Faith by the Meal and Oil (which staggered at her Son's death) was now confirmed by his reviving; and (5.) This evidences the truth, Heb. 11.35. that Women received their dead raised to life again; (lastly) Jerome thinks this Dead Son raised to life was Jonah the Prophet, but others do think otherwise, saith Peter Martyr; however, this truth appears, that Miracles confirm Faith, Heb. 2.4. and that those who work them in truth are sent of God, Joh. 3.2. and 9.17.30.33, &c.

1 Kings CHAP. XVIII.

THIS Chapter relateth Elijah 's Embassage to King Ahab, upon the account of procuring rain after such a long dreadful drought and dearth: This Embassage consists of two parts, First, The Injunction, and Secondly the Execution of it; then follows the Event thereof.

Remarks first upon the Injunction; as First, The Time when, ver. 1. namely, after Israel had laid gasping under a parching Drought, and a destructive Famine for Three Years and Six Months, James 5.17. in which time, no doubt but many a Curse was belched forth by Baal's Worshippers, at Elijah for his shutting up Heaven so long from Rain; whereas he only had declared it as God's Judgment for their Idolatry: 'Twas God's Hand, who only made use of Elijah's Tongue, only to say what God would do, chap. 17.1. Thus Ambassadors suffer for the sake of their Master, that sends them upon Displeasing Embassages: They should have railed at their own Sins.

Remark the Second; When Elijah had absconded so long at Cherith 's Cave, and Sarepta 's Widow's, God calls him forth from his Hiding-place, and bids him [Go show thyself to Ahab] with this Message; 1. Acquaint him with the Cause of the Famine. 2. Advise him to remove the Cause procuring it; And 3. Promise him Rain upon his Reformation. No Rain must fall (saith Dr. Hall ) till Elijah be seen of Ahab; he had carried away the Clouds with him, and so must bring them again; should Rain have fallen in his absence, and before his appearance, then had it not been according to his word, ch. 17.1. God herein took care to maintain the Honor and Authority of his Prophet.

Remark the Third, Is Elijah 's undaunted Courage in venturing at God's command thus to run into the mouth of this Raging Lion, who had hunted over all Lands to devour him, ver. 2. his strong Faith quelled and killed distrustful fears, and shored him up, yea shoved him forward to step end-way into this first degree of Martyrdom. This Heroic Spirit is neither afraid, nor ashamed to show his face; and like another Abraham, dare follow God blindfold in obedience, Heb. 11.8. yea, and dare stand alone to face Ahab in the midst of his Train of Cut-throats.

Remark the Fourth is, Elijah 's Wisdom mixed with his Valour: He hears that the King and his Steward had divided the Survey of the Land to find Water and Pasture to keep alive the Royal Mules, &c. which Ahab was loath to lose; this was only the King's care, while he wished to kill God's Prophets, and is more careful to save his Stable than his Soul; but his Steward Obadiah was a man better minded, who, he well knew, answered his own name, signifying a Servant of God, and therefore the Prophet most prudently presents himself first to Obadiah, before he will be seen of Ahab, ver. 7, to 17.

Mark 1. • iety without Policy is too simple to be safe; and Policy without Piety is too subtle to be good. These two do well, when matched together; they secure themselves, and make many happy, as in Elijah here, but they do ill when severed asunder. The Dove without the Serpent is easily caught, and the Serpent without the Dove hath a deadly sting: Therefore our Lord allows of that composition [Be wise as Serpents, and harmless as Doves] Matth. 10.16. A Serpent's Eye is a singular Ornament when seen set in a Dove's Head: It must be meekness of Wisdom, James 3.13. Religion resolves the doubt thus [ there may be as much of the Serpent, as of the Dove in a truly Religious Soul.] Elijah doth not imprudently cast himself head-long into danger, but he useth Obadiah to inform Ahab of his approaching (that Ahab 's cholerous expectation of meeting him, might be digested before they met) and he makes sure that Jezebel shall be absent, when he met Ahab.

Mark 2. Here, a wicked King had a godly Steward, as Pharaoh had his Joseph, Ahasuerus his Mordecai, Artaxerxes his Nehemiah, Darius his Daniel, and Nero (that none-such for blood) had some good Servants in his Household, Phil. 4.22. as Herod had, Luke 8.3. This Obadiah feared the Lord greatly, ver. 3.12. and gave good demonstration thereof; for though' he breathed in a bad Air, at an Idolatrous Court; N.B. Yet every Man is what he is in private betwixt God and his own Soul; and though' he hazarded not his life and liberty for the Ceremonial Worship of the True God, yet this was David 's case when driven from it by Saul, nor did he worship either the Calves or Baal, but ventured his own life to preserve the lives of an hundred of the Lord's Prophets persecuted by Jezebel, v. 4, 13. No doubt but godly Policy was practiced by him also for his own preservation.

Mark 3. This good Man, though' he paid his Veneration to so great a Prophet, ver. 7. whom he knew from old acquaintance, yet was pusillanimous to become the Internuncius, his Messenger 〈◊〉 Ahab, ver. 8, 9, 10, 11, 12, 13, 14, 15, 16. This famous Dialogue betwixt Elijah and Obadiah (herein contained) may well make up

Remark the Fourth; The Conference at their providential Congress consists of many Branches; As 1. Tho' this Obadiah was Lord High-Steward of Israel, yet falls he down upon his face before a poor persecuted Prophet (who had been hid and boarded with Ravens, and with the Widow of Sareptah about three years and six months) passing this Complement upon him [Art thou that my Lord Elijah?] ver. 7. 2. Elijah answers, [I am, go tell thy Lord, Behold Elijah is here] ver. 8. whence P. Martyr observes, that though' Ahab was a wicked King, yet his wickedness did not destroy or dissolve Ahab 's Dominion over his Subjects, but he is still Obadiah's Lord. This bold command the Prophet imposeth upon this great Grandee (after he had received Reverence from him) because he was in God's stead to him, as his Embassador. 3. Obadiah replies, ver. 9. admiring not only the boldness, but also the unkindness of this command (saith Dr. Hall ) saying [What have I sinned, &c?] thus to expose me to Ruin by Ahab 's Rage, who will certainly slay thy Servant for not apprehending thee, for whom he hath so long and most solicitously sought in all Lands, and in Confederate Countries, that they should not harbor a Traitor, whom he looks on as the Author of this Famine in Samaria, &c. So incensed therefore is Ahab against thee, that he hath forced other Kingdoms by Oath not to harbor any of his Fugitives, ver. 10. so that this Message is fitter for thy Foe, a worshipper of Baal, than for me thy Friend, and a Friend to so many of the Lord's Prophets, ver. 11, 12. I must either kill thee, or be killed for thee, ver. 13, 14 N.B. Oh unhappy Servant, that is plunged to keep God's, and a Tyrant's favor too, &c. 4. Elijah 's Rejoinder, v. 15. wherein he removes all Obadiah 's fears about the Spirit's removing himself, (as 2 Kings 2.11, 16. Ezek. 3.14. Acts 8.39. Mat. 4.1.) and assures him by a Solemn Oath, that he would surely appear under the protection of the Lord of Hosts before the King, though' never so much incensed against him. N. B. Elijah's Faith was above his Fear; and his fear of God had put forth the fear of Man, as the Sun-beams do put forth Kitchen fire: He trusted the same God, who had secured him so long in Sareptah, so nigh Ahab, in a City that belonged to Jezebel 's Father, Ethabaal Ahab 's Father-in-Law, (notwithstanding his hunting him in so many Kingdoms) would likewise by his power protect him in Ahab 's presence while he was in his way of obedience to God's Command. 5. Obadiah's firm Res • lve hereupon to be the Prophet's Messenger to Ahab, ver. 16. when he saw Elijah 's constancy therein, he goes to tell Ahab, and Ahab comes to meet Elijah, either to execute his Rage upon him, or to inquire when he might expect Rain from him, knowing that though' himself commanded a small spot of Earth, yet Elijah had got the command of Heaven. No doubt (saith Dr. Hall ) but Ahab was startled to hear of Elijah 's bold coming to meet him, who had made such a search for him in all Lands. Well might he think, surely Elijah durst not do so, unless he come under a sure Safeguard, and with a strange Commission: He knows his course Mantle is better armed than my Robe and Royal Scepter.

Remark the Fifth, Is the Event of their meeting, from ver. 17, to ver. 40. In which famous History, Mark 1. Ahab charges Elijah with troubling Israel, ver. 17. as the cause of all their Calamities, This angry Ahab▪ at first sight, dare wagg his wicked Tongue in charging God's Prophet with a capital Crime, but he dares not strike him with his hand, lest his hand should wither, as Jeroboam 's hand had so lately done in the like case. Ahab doth here (faith Dr. Hall ) as some fond People blame the Herald that proclaims a War by his sounding a Trumpet, as the cause of their Wars; Elijah did no more, therefore he boldly retorts, ver. 18. assigning the true cause to be Ahab 's sin of Idolatry. P. Martyr observes here, Elijah did not fall down prostrate before the King, to beg his Royal Pardon, but (Prophet-like) he deals plainly with him; the Spirit of God had given him this undaunted Spirit, having steeled his face, and made it as an Adamant, Ezek. 3.9. discovering that himself was the true troubler of Israel, and that his Idolatry was the Traitor, &c. N.B. Nor did Elijah herein transgress God's Law [Thou shalt not revile Rulers] Exod. 22.28. for he contemned not his Power, but only reproved his Sin, which was part of the Prophet's Office; and thus our Lord called H •• od, Fox, Luke 13.32. So far was Elijah from despising Dominion, that while he Reprov'd the King, he also requires him in God's Name to exercise his Authority, in summoning an Assembly to Mount Carmel, ver. 19. that the Controversy between them might be decided, Whether the King or the Prophet was Israel's Troubler?

Mark (2.) ver. 20. Ahab complies with Elijah 's motion, which P. Martyr marvels at, saying, Surely Ahab durst not deny so reasonable a proposal, tending to remove the Famine, and procure Rain, &c. to reject it could not be without discontent to his People, as well as to his own dishonor, or he might fear some greater and more mischievous Judgments, or out of curiosity of his beholding some extraordinary Actions of Elijah; but whatever was the inferior Motive, God was the supreme Cause over-ruling Ahab 's heart, which was in his hand, Prov. 21.1. and made him willing to send for all those that Elijah required to be sent for.

Mark (3.) The Persons Elijah requires Ahab to summon up to Mount Carmel by his Royal Authority, were, (1.) All the Elders of Israel, that they might be both Eye and Ear -witnesses of what he intended to be done, and these he expostulates with about their halting, &c. ver. 21, &c. (2.) All the Priests of Baal, called Prophets here, because Idolaters feigned such Functions as were found in the True Church. Elijah will have all summoned, both the four hundred belonging to the Court, and the four hundred and fifty which were dispersed all over the Kingdom. N.B. The number of those Prophets is set down (saith P. Martyr ) to show what Zeal Idolaters had to multiply their false Prophets, more especially that of Jezebel, who fed Four Hundred of them at her own Table, while God's Prophets are glad of Bread and Water in Obadiah 's Caves: These Trencher-Chaplains of Jezebel are feasted upon her Delicacies, and dwell in splendid and pleasant Places some near her Royal Palace. This likewise doth much amplify the Courage of Elijah, who being one alone, dare make this Challenge to oppose no fewer than Eight hundred and fifty false Prophets of Baal, ver. 19, 20, 21, 22.

Mark 4. It was then in the Power of Princes to call a Convocation of Prophets, no Synods, or general Councils were assembled by the Power of any Pope: Ahab Summons the whole Summ of Eight hundred and fifty, but imperious Jezebel countermands the King, and permits not her Four hundred to be present, perhaps out of care and kindness to them, having some fear of the Prophet Elijah's Power; therefore we read of them, Chap. 22.6. now reserved, to deceive Ahab then to his utter Destruction. Elijah comes to this Assembly, and charges the Elders with Inconstancy; [ Attem posechim gnal Shettei Hasegnephim, Hebr.] Why fly ye like Birds, off from one Branch and on to another; or why halt ye like Cripples, the Body now up, and now down? Ye cannot serve two Masters, Matth. 6.24. God and Baal; be not thus unstable in your ways, James 1.6. but make straight your paths, Hebr. 12.13.

Mark 5. Elijah offers to decide this Controversy betwixt God and Baal, not by the Scripture (because he had to do with those that were no better than Infidels) but rather by a Miracle from Heaven, ver. 22, 23, 24, 25. giving the Precedency and all the Privileges to Baal 's Prophets, as to the greater number, and lest it should be pretended that their God by any disgust was become sullen, and therefore silent: The People consented, that he who answered by Fire, they would own for the true God, because they could not be altogether ignorant (saith Lavater ) how God had formerly done so, Gen. 4.4. Levite. 9.24. Judges 6.21. and 13.20. 2 Chron. 7.1. and 1 Chron. 21.26.

Mark 6. Baal's Prophets prepare their Bullock first (according to Elijah 's grant) and pray for Fire to burn it; presuming (saith Peter Martyr ) that Baal would burn that best Beast which they had chosen for him, ver. 26, 27, 28, 29. but their Idol proved dumb and deaf, yea in a dead Sleep, whom all their Antick Gestures, Prophet-like Raptures, and unnatural Lancing themselves cannot awaken. N. B. It may easily be imagined, what an hideous yelling and prodigious uproar those Four hundred and fifty wide-throated Priests would make, in their joint Prayers and Out-cries to Baal; assuredly they well-nigh tore the very Skys with their loud Acclamations, for an Answer by Fire. How did they leap upon their Altar, as if they themselves could have been content to become the Sacrifice itself, so they might but conquer the Lord's Prophet, and continue the Reputation of their Idol and Idolatry: Yea, they leaped up (saith Dr. Hall ) upon their Altar, as if they would have climb'd up to Heaven, to fetch thence that Fire which would not come of itself alone without fetching. N. B. Oh what would the Devil (that Prince of the Air ) have given for one flash of Lightning out of the Air (his own Territory ) at this time: The same God who had permitted Satan to destroy Job 's Seven thousand Sheep by a great Fire falling out of the Air, Job 1.3, 16. will not allow him so much as one flash to consume one Bullock, in Vindication of his Devil-Worship. Oh how Proud would Lucifer have been, if, as he was cast down from Heaven like Lightning, Luke 10.18. so now he might have fallen down in that fiery Form upon his own Altar of Baal; when their Voices were even spent with continual loud crying from Morning to Noon. N. B. Then Elijah flouts them into a cutting of their own Flesh (so vexed they were at their dumb and deaf Deity ) whereby they mingled their own Blood with the Blood of the Bullock, hoping the Cry of their Blood would out cry their Prayers, and awaken a sleepy Devil, who is delighted with Man's Blood offered to him, as a Testimony of his Deity. This they had learned from their Pagan Neighbors, Deut. 14.1. Sanguine placâstis Ventos & Virgin Caesâ, Virg. They used to appease their gods and goddesses with human Blood. When they had tried all means, and tired themselves in vain, Elijah Jeers and Ridicules both their Persons, Actions and Idols, taunting them with saying, Baal was so busy in pursuing his Foes, that he had no leisure of attending his Friends, &c. N. B. Which teacheth, that all Jesting is not unlawful (faith Peter Martyr ) save that only which intrencheth upon Piety and good Manners, saying, that [ 〈 in non-Latin alphabet 〉 ] which Paul condemns, Eph. 5.4. is taken for [ 〈 in non-Latin alphabet 〉 ] Salt Jests and Scurrility, not for an inoffensive Urbanity, or a pleasant facetiousness of Speech.

Mark 7. When Baal 's Priests end, and can do nothing with all their ridiculous Endeavors all the day long, then Elijah begins at the time of the Evening Sacrifice, ver. 30, to ver. 40. who no doubt did all by divine Direction: He, 1. calls the People to come away from those fall Prophets, (that had so long seduced them) unto him the true Prophet of God. 2. He repairs the Altar of the Lord▪ (which Baal's Worshippers had demolished) with twelve Stones (representing the Twelve Tribes) thereby renewing the Covenant betwixt God and Israel, now when Ten Tribes were Apostatized, ver. 30, 31, 32. 3. He orders twelve Barrels of Water (supposed to be fetched from the Sea near Carmel, when the drought had dried up all their Land-Brooks) to be poured upon the Wood and Altar, to avoid all suspicion of any Collusion, in hiding Fire anywhere under such a vast quantity of Water which ran upon the Altar, and filled the Trench too, that the reality of the Miracle might be made the more manifest, by a greater fervency of such a Fire as to lick up all, ver. 33, 34. 4. Then betakes he to Prayer for fire, &c. 36, 37, 38. wherein, though the Prophets of Baal had cried loud, yet this Prophet of God cried louder, saying, [Hear me, O Lord, hear me,] well knowing that God, and not Baal, was the true Prayer-hearing God. N. B. The Baalites Prayers had been long and tedious to a deaf, dumb, and dunghill Deity, but Elijah 's Prayer was short and pithy, charging God with the care of his Covenant, of his Truth, and of his Glory: N. B. Nor did his twelve Stones for repairing the Altar, and his twelve Barrels of Water wherewith he filled the Altar and Trenches any less rebuke the Ten Tribes, for falling off from the Two in the Worship of God. N. B. This is beyond doubt, that his strong Crys of Faith did reach the Throne of Grace, and soon discover to Israel, that Elijah's God was unlike Baal, neither talking, nor travelling, nor pursuing, nor sleeping, not a God of such a narrow Uunderstanding, as unable to mind two things at once. But as he is the Creator, so the Governor of all things both in Heaven and Earth, and hath the command both of Fire and of Water at all times, and as an Evidence hereof at this time; he first sends fire to consume Elijah's Sacrifice, and not only to lick up the twelve Barrels of Water that filled the Trenches by that flash of fire, but after gives abundance of Water in a plentiful Rain also, to remove the Judgment of Drought and Famine; insomuch, that when Israel saw the first Sign, that God had answered by Fire to the Prophet's Prayers▪ they cry out as fully [The Lord, and not Baal, is God, the Lord is God,] and he can give us Water as well as Fire, if our Sins hinder not. N. B. They might say, Oh well is it with us, that this fearful flash of fire hath not consumed our own flesh for our Idolatries, as it hath done the flesh of the burnt Offering, and licked up our Blood, as it hath all the Water in the Trench, and so they might acknowledge God's Mercy, as they did his Power, twice over, ver. 39.

Remark the Sixth, is, the Execution of Justice upon Baal's Prophets, and the return of Rain, after a long Drought of Three Years and six Months, from ver. 40, to 46. wherein,

Mark 1. Elijah strikes while the Iron is hot; he takes hold of this Opportunity, while the Peoples Hearts were warm with the fresh Conviction of this wonderful Miracle, and bids them take those juggling Priests, and let not one of them escape, v. 40. and kill them at Kishon, that their Blood might help to fill that River, which their Idolatry had emptied by the Drought. N. B. All this Elijah might lawfully do at God's direction, and according to God's Law, Deut. 13.5. and 18.20. for which like Justice Jehu is afterwards commended, 2 Kings 10.28. and probably he had the consent of the King, who found them Impostors, and was assured of Rain when this Work was done, &c. indeed, Luke 9.55. Our sweet Savior rebukes that over-hot Spirit, which would call Fire from Heaven to consume such as slighted him; this he said was not suitable to the Gospel of Peace, but Elijah was a Restorer of the Law, &c.

Mark 2. After this Execution of Justice, Elijah foretells Mercy was now coming, ver. 41. saying to Ahab, [ Haste thou from Kishon up to thy Tent on Carmel, and refresh thyself there after thy long fasting day: The chief cause of the Drought being now removed, God will send Rain, therefore