A Complete History and Mystery of the Old and New Testament

1 Kings CHAP. XIX.

THIS Chapter contains the Prophet Elijah's Banishment from Jezreel; first to Beersheba, then to the Desert, and then to Mount Horeb; and secondly his Return from thence, with his Actions and Effects thereof.

Remarks, First upon Elijah's Exilement, as, (1st) Ahab comes to Jezreel with strange Tidings to tell Jezebel, ver. 1. No doubt but he did it to prevent others that might exasperate her with many Aggravations. Sanctius saith, That Ahab was now well-affected to Elijah, from whom he and all Israel had now received new Life (as it were) by the present Rain, after its absence for so many Years, whereby they were half killed with Drought and Dearth. N. B. It cannot be doubted; this timorous and too much uxorious Husband told his tale in the fairest manner for the satisfaction of his Wife (who was an imperious, whorish Mad dame ) and for his own Honor and Vindication: He made the best (saith Dr. Hall ) of Elijah's Merits, telling her of his Challenge to Baal's Prophets; of his Conflict and Victory; of the Fire that fell down from Heaven; of Israel's Conviction, and of the Prophets of Baal unavoidable Execution; of the Prediction and Fall of those happy Showers, and of Elijah 's officious attendance, in Lacqueing it by his Chariot, &c. only laying the slaughter of Baal's Prophets to Elijah 's charge, that thereby he might put off the blame thereof from himself.

Remark the Second; Jezebel, instead of being convinced by all this Relation, and saying, that God who thus commands Fire and Water shall be our God, and justly are our Seducers perished; instead of relenting, she ranteth and rageth, which P. Martyr calls the Brand of a Reprobrate, that would not be reclaim'd, either by Judgments or by Mercies: She sends a messenger before hand, ver. 2. as scorning to kill him secretly, but resolving to make him a public Sacrifice. Thus she breathed her Rage before the time of open Execution intended, and all to affright Elijah out of Jezreel, into which he was so confidently come, thinking that he would look upon it as below him to flee like a Coward without courage. N.B. The Message of this mad Bel-Dame amounts to this [That in despite of God, she resolves to ruin his Prophet, &c.] But this fore-threatening Elijah was the means of infatuating this wicked Woman, and disappointing her Designs by the over ruling of Providence.

Remark the Third; Elijah flees, ver. 3. Praemonitus, praemunitus, fore-warned, forearm'd: This he might lawfully do by divine Direction; but because we hear nothing thereof, therefore (saith P. Martyr ) it was an Act of human Frailty; 'tis said, [ The hand of God was upon him to bring him to Jezreel,] but there is no mention of the same Hand of God, in leading him from Jezreel. Elijah now gives Proof, that be was a man subject to like Passions with other men, James 5.17. He who had so courageously confronted the King, a whole Conclave of Four hundred and fifty of Baals Prophet's, and the whole Common-wealth of the People all alone, being now left to himself, is affrighted out of all his Courage into Cowardice, by one weak and wicked Woman; he fears and flees, ver. 3.

First Opinion: Some learned Men excuse Elijah, saying. 1. He had lawfully fled before this, Chap. 17.2, 3. though' we hear not here of divine Direction as there, yet would we willingly presuppose it, so divine a Prophet surely would do nothing but by God's Direction. 2. The lawfulness of fleeing in case of Persecution is warrantable by God's Word in many instances; not only Moses fled from the fury of Pharaoh, but our blessed Messias himself did so, Matth. 4.12. and many other times, and hath justified it in us likewise, not only by his Example, but by his Precept also, Matth. 10.23.3. Lavater adds. Elijah knew the Wrath of a Woman was implacable, especially of such a wicked Woman as Jezebel, who was rather hardened than softened by his late Miracles, so would irreconcilably torment him for slaying her Priests of Baal, &c.

Second Opinion: But others condemn him for forsaking his Station wherein God had now placed him: For, 1. Peter Martyr saith, there is not the same reason for Prophets fleeing as for private Persons. 2. This Prophet had lately a most large Proof, and such an ample Experience of God's All-sufficient Protection against Prince, Priests and People, that he ought not to have feared the Face of a weak Woman, whom God could have cut off in a moment. 3. His presence was now necessary to push forward the new begun Reformation, to destroy the Priests of the Groves, (as he had done the other 450) and to root out Idolatry, &c. Whereas his dastardly withdrawment made the King to cool, and discouraged all the People; so that, notwithstanding their late uncontrollable Convictions, they returned to their old Idolatry again, when they had lost Elijah their chief Leader and Reformer. 4. Lavater adds, God withdrew from Elijah, which caused Elijah that he withdrew from his Work; and God did so, to teach him his own Nothingness in himself; and that all his late wonderful Works were wrought by no Power of his own, but by a Power borrowed from God: And Gregory doubts not to say, That Elijah began to be tickled with some high Conceits of himself for the great Acts which he had done, therefore was he suffered thus to fear, and to fall beneath himself for his humiliation, lest he should be exalted above measure, as Paul, 2 Cor. 12.7. Elias ill fulminator ad mulierculae (scilicet Jezebelis) minas nunc trepidat, & factus est seipso Imbecillior: This thundering Prophet now trembles at Jezebel 's Threats, and becomes unlike himself in weakness and cowardice, &c. The like we find in Peter likewise, who was frighted from his Duty into Sin of a gross nature, and that only by a weak silly Wench, Matth. 26.71, 72. N. B. Learn hence our daily dependency upon divine Influence, for every new day-duty: If left to ourselves, we are as weak as water, &c.

The Places that Elijah fled to were Three, first, to Beersheba, ver. 3.

Remarks upon it are, first, This City was the utmost Confine of the Ten Tribes, (where Jeroboam had set up one of his Calves, as the other at Dan ) bordering upon Judah; had Elijah 's Errand been hither to pull down Calf-Worship, here in the name of the Lord, he had then acted like himself; but he came as a Renegado, not as a Reformer.

Remark the Second; What this Reformado did here, we are not told, save only, the leaving his Servant there, 1. He thought not himself safe there from the Fury of Jezebel, yet his Boy (the supposed Son of the Sareptan Widow) might be overlooked. 2. A kind Master will not expose his Servant to the Hardships of a Desert, as he would himself; 3. Lest the Man should discover the Master; but, 4. That he might more freely converse with God all alone.

The second Place Elijah fled to, was the Wilderness, ver. 4. Whereon Remarks are,

First, The best of Men when left of God are but changeable Mortals, as Elijah here, quantùm mutatus ab illo; how is he changed from what he was before. Oh how bold and courageous had Elijah been in telling Ahab to his Teeth [ I am not, but thou art the Troubler of Israel] in carrying the Contest all alone against all apostatizing Idolatrous Israel, and in slaughtering (with his own single Sword) four hundred and fifty Prophets of Baal, &c. but now behold He is so timorous and dastardly, that he flees from place to place, at the frowns of a weak and wicked Woman. He dare not tarry at Beersheba, no nor take that Boy with him (whom he had raised from Death to Life, as some say) lest his own Life should be betrayed into the hands of Jezebel thereby. N.B. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and being a Man of a facile Temper, Elijah feared Ahab might easily circumvent him, and so seize his Person: Hereupon He flees from thence [a days Journey into the Wilderness] even into that very Wilderness, wherein Israel had wandered forty Years, and lays himself down ( weary and hungry ) under a Juniper-tree, which Serpents naturally avoid (saith Pliny ) and therefore he might Promise to himself a safe and secure sleeping under it's shadow.

Remark the Second, Here he earnestly desired to die, that He might be freed from his fears, &c. which was the fruit of his Frailty (as was done by Jonah afterwards, Jon. 4.3.) for if he really and deliberately desired it, and not in a Pang of Passion only, it was but his returning to Jezebel, and she would readily grant his Request. N.B. But Peter Martyr qualifies this passionate Petition; saying 1. He feared, should he fall into the clutches of Jezebel and her Priests, they might have put him to some cruel kind of Death, for his slaying so many of Baal 's Prophets. 2. It was looked upon as exceeding ignoble to die by the Hands of a Woman, Judge. 9.54.3. He desired rather to die by the most noble hands of God's immediate stroke, which he looked on as a more honorable kind of Death: And thus had Jacob fallen in his Conflict with the Messiah, Gen. 32.24. he would have this Honor to fall by noble hands. 4. But especially He desired thus to die from his Zeal for God's Glory, lest Jezebel and her Chimney-Chaplain's should Triumph over his Death by their hands, and say [now Baal prevails over Jehovah, and Baal 's Prophets prove too strong for this Prophet of the Lord.] Besides, 5. He was now a very old Man, elder than most of his Predecessors, who had lost their lives by Jezebel and other Persecutors, and seeing (as he said) it is enough; I can do no more service for God, Israel is resolvedly relapse'd into Idolatry: And I can no longer expect any Joy of my miserable and mortal Life, therefore he pressed this Petition.

Remark the Third, But God's Thoughts were not like Elijah 's, Isa. 55.8. for God had not only more Work for him in this World. (as the anointing of Hazael, John, and Elisha, &c. ver. 15, 16, 17, &c. ) but also God determined to deliver him both from Jezebel, and from Death itself, which devoureth all Men; He should have a greater Honor confer'd upon him than all his forefathers, that he mentioned; namely, be bodily translated into Heaven, which he never thought of.

Remark the Fourth, However Elijah 's dolour and toilsome Travel lulled him asleep under the sweet and secure shade of his Juniper-tree, ver. 5. so while he earnestly calls for Death; sleep, which is the Image of Death, (Mortis imago sopor) comes to him uncalled. N.B. The Angel of God waits on him there, as one of God's ministering Spirits to an Heir of Salvation (in this wild Wilderness ) Heb. 1.14. and thinks himself happy in this Office of providing the Prophet's Breakfast, which he brings him piping hot as out of an Oven, ver. 6. not Dainties but Necessaries, yet surely most excellently cooked by such a Celestial Cook; this was Angels Food indeed, of an Angelical Dress: Peter Martyr marks here, the marvelous Care and Providence of God towards this Prophet: God had provided for him before by a Raven, Chap. 17.6. and by the Widow of Sareptah, ver. 15. and now here by an Angel; nor was this all; N.B. But afterwards in Mount Horeb, God himself fed him with the sight of God's Face, and with the hearing of his Word, for we find not that Elijah did eat anything at that time for forty Days and Nights together: The Ravens and the Sareptan Widow provided for the Prophet, while he was waking (saith Dr. Hall ) but this Angel did so, while he was sleeping: Needs must Elijah Eat, Drink, and Sleep with much Comfort, while he saw such an Attendant, Guardian, and Purverour: The first time he ate sparingly (saith Sanctius ) that he might have some to suffice him the next Day. However the Angel touches him the second time, to awake him out of his Repose to betake Himself again to a fresh Repast, ver. 7. telling him, he must feed lustily that he might be able to hold out so long a Journey as to Horeb: N.B. The like Words, the Angel of the Covenant seemeth to say to us in his Ordinances (especially in the Lord's Supper) eat O Friends, yea drink abundantly, &c. Cant. 5.1.

Remark the Fifth, Elijah obeyed, and in the strength of that double Meal he went to Horeb, &c. ver. 8. Horeb is reckoned from Beersheba but fourscore Miles, whereof he had walked one Day's Journey already into the Wilderness: So that the Prophet need not spend forty Days and Nights in going thither, but Peter Martyr supposeth, that he went wayless ways, with many windings and turnings in the manner of Fugitives, to shun Jezebel 's Pursuers: Sometimes he stood still, rested and lay lurking in obscure Places; and perhaps (saith Menochius ) It was not at the first his purpose to pass so far as Horeb, but God by his Providence brought him through all his wanderings in the Wilderness thither (saith Peter Martyr ) that he might there instruct him: Others are of opinion, that forty Days and Nights time was spent in not only his going to Horeb, but also in his abiding there: N.B. However, this is certain, that this double Meal lasted to nourish him for so long a Time: No doubt, but Meat and Drink of an Angel's providing, must have an extraordinary Digestion and Operation: As the Meal in the Barrel, and the Oil in the Cruise, continued for three Years, Chap. 17.14, 15. so might this Meat of the Angel's making, abide in Elijah 's Stomach for forty Days and forty Nights; and this is reputed the Prophet's seventh Miracle in his Fasting so long, as Moses had done before him, Exod. 34.28. and the Messias after him, Matth. 4.2. which three great Fasters did meet gloriously together on Mount Tabor at Christ's Transfiguration, Matth. 17.3.

The third Place Elijah fled to, for fear of Jezebel, was Mount Horeb, where the Lord met him, ver. 9, to ver. 18. Remarks upon this are these.

First, Horeb had a Cave in which Elijah lodged himself; this was a more convenient Place for his Lodging, than when he lay in the open Air under his Juniper-Tree in the Wilderness; and Rab. Solomon saith, It was the self-same Cave, wherein Moses was, when he saw God's Back-parts, Exod. 33.21, 22, 23. and 34.6. Hence this Cave was in most high esteem among the Ancients, saith Josephus, &c. N.B. However, this Mount Horeb, was the Place where God appeared to Moses at the first, Exod. 3.1, 2. and where afterwards God gave the Law to Moses and Israel, Deut. 4.10, 15. It surely could not but much confirm Elijah 's Faith against his fear to behold those sensible Monuments, wherein God covered Moses with his Hand, while He passed by him with his overwhelming Glory: Moses had gone to this Horeb, to see God in the Bush, Exod. 3.1, 2, 3. but here God comes to find Elijah in this Cave, saying to him [what dost thou here Elijah?] ver. 9. wherein (saith Peter Martyr ) God asks not, because he knew not, but secretly taxeth him for forsaking his Station, intimating to him, how he had sent him, and set him to reduce Israel from their relapses, and gave him great Gifts and Miracles for that end, and saying, I would have protected thee still, hadst thou continued amongst them: But now most unlike a Champion for Truth, thou art a timorous runaway, and comes not hither by my command; but by thy own Cowardice for fear of Jezebel. N.B. But others vary from Peter Martyr's Sentiments, saying, Had God been displeased with Elijah 's being here, He would not have sent his Angel to sustain him in the Wilderness, nor have so strengthened him to travel forty Days and Nights with the succor of one double Meal only: Therefore (say they) God asks this Question, only to usher in the following Discourse.

Remark the Second, Elijah 's Answer to God's Question, ver. 10. in which Peter Martyr observes, that the Prophet doth not speak out simply and directly, but conceals the true Cause of his coming thither, and commends himself with his Zelando Zelavi [ I have been Jealous, &c.] meaning, that it grieved his Soul to behold the Lord's Spouse so play the Harlot, &c. God's Honor was as tender to him, as a Wives Honesty is to her Husband. N.B. Here it is that Elijah makes Intercession to God against Israel, Rom. 11.2. laying three grievous Crimes to their Charge. The First is, Their forsaking God's Covenant. The Second is, Their throwing down God's Altars. The Third was, Their slaying God's Prophets. Oh woe to that People, who put a Godly Minister to such an unpleasing Task, whose Work properly is to pray for, and not against them: When a People so far apostatize, as to fall a persecuting God's Prophets, and when the most eminent of them are the greatest objects of their Hatred and Persecution; such a People forfeit Prophets Prayers for them, and Ripen fast for Destruction.

Remark the Third is, Jehovah 's appearance to Elijah at the Mouth of the Cave, whereas the Lord's Accusation, and Elijah 's Apology (before mentioned) were in the Heart or midst within the Cave, from ver. 11, to ver. 13.

Mark 1. The Lord bids Elijah come forth out of his lurking Hole into the open light, and stand in the Mouth of the Cave, and there thou shalt see my Harbingers, all three Terrible in themselves, to humble the Prophet, and to prepare him for hearkening more heedfully to the Divine Oracle in the fourth Harbinger, and for receiving it with a deeper Veneration.

Mark 2. The first of God's Harbingers, was a tempestuous wind, that moved the Mountains and rent the Rocks, ver. 11. Though the Wind of itself be but a Vapour, yet what great things God can work by it, is well known both at Sea and Land by Storms, and here also, and all to make way (saith Osiander ) for his own gracious appearance in the last Harbinger! N.B. This Tempest represented Hazael, whom Elijah anointed afterward, ver. 15. that tearing Blast to Israel was from God, but God was not in it, &c.

Mark 3. After the Wind, comes the Earthquake, more terrible than the Wind, that did but move the Air, but this the Earth (saith Dr. Hall ), that only beats upon some Prominencies of the Earth, but this shook it from its Center. N.B. This might prefigure Jehu, whom Elijah anointed, ver. 16. This again is added [but the Lord was not in it] that is, God was so in it, as in his other extraordinary Works, but not so, as to impart himself graciously to Elijah therein, lest he should rather be affrighted than instructed by God's speaking to him out of those terrible Things.

Mark 4. After the Earthquake came the Fire, more terrible than the two former, to teach Elijah God's Dominion over all the Elements ( Air in the first, Earth in the second, and now Fire in this third dreadful Representation) and that he wanted not weapons wherewith to destroy both that Beldame Jezebel, and the rest of her Idolatrous Crew in Israel: This Third might well prefigure Elisha, the third of Elijah 's anointed ones, ver. 16, 17. for out of the Mouth of God's two Witnesses (which some suppose to be Elijah and Elisha ) a Fire proceedeth to devour their Enemies, Rev. 11.5. but 'tis said again [The Lord was not in the Fire] ver. 12. as before, ver. 11. to denote, that the proper Work of God is Mercy and Clemency, and such rough Acts of Justice (represented by Wind, Earthquake, and Fire ) are his strange Acts, Isa. 28.21.

Mark 5. Then after all comes the still small Voice, ver. 12. which Elijah might hear and understand without any affrightment, to intimate unto him (saith Grotius ) that he was too hot against Israel, God would not use present Violence against Jezebel, &c. but in his own time Visit Israel [not by Power and Might, but by his Spirit] Zech. 4.6, which breaths gently, yet Works powerfully to pull down Satan's strong holds, 2 Cor. 10.4.5. His Vision of Wind. Earthquake, Fire, &c. represented to him, that after violent Persecutions and fatal Convulsions of Kingdoms, there should come a sweet and peaceable Messias. N.B. Grotius excellently applies this still Voice as a figure of the Gospel, which came not by Tempests, Earthquakes, and Fire, as the Law did, Exod. 19.16. Heb. 12.18. &c. but in much Lenity, and this is the Wisdom which is from above, pure and peaceable, Jam. 3.17. and Deodate adds, God's saving Revelation of himself is only in the sweet Gospel, which soundeth Grace and Comfort, and not in his terrible Law: But Sanctius gives a notable Reason for these three tremendous Representations aforesaid. N.B. That almost the same prodigies appeared here, as did at the first giving of the Law, for now God came to restore his Law, which Men at present had trodden underfoot, as Moses was the Lawgiver, so Elijah was the Law-Restorer. Yea, and Vatablus noteth well, that the like fearful Signs were the forerunners of the Holy Spirit's falling upon the Apostles, at the Foundation of the Gospel, that small still Voice. N.B. God makes way for himself by terror, but he conveys himself to us by Candour and Kindness. Happy we, if after the flashes of the Law in our Consciences, we have heard and are comforted with the still Voice of the Gospel, as Elijah was here, &c.

Remark the Fourth is, A Narrative of what was done and said, when God manifested his Presence in this small still Voice, from ver. 13, to 18.

Mark 1. Elijah at the hearing of this Voice, wraps his Face in his Mantle, ver. 13. as unable to behold God's Splendour and Glory, which the Holy Angels cannot do, but cover their Faces with their Wings, as with a double Scarf, Isa. 6.2. Though the Prophet's Obedience had drawn him to the Mouth of the Cave, yet his fear made him to hide his Head, because now he wanted the shelter of the Cave.

Mark 2. God saith the same Words in this small still Voice, that He had said before, ver. 9. namely [ What dost thou here Elijah?] what before God had spoke to him by an Angel in the Belly of the Cave, now He speaks to him again immediately in this small still Voice: Had the Lord been satisfied with Elijah 's first Answer, he would never have asked the same Question again.

Mark 3. Elijah gives God the same Answer, he had done before [Word for Word] ver. 14. loath was Elijah to speak out: He was more willing to say [ I have been Jealous for the Lord, &c.] than to confess his Cowardice, and say [ I have been fearful of Jezebel, &c. ] but his own consciousness to himself of a timorous temper would not suffer him to say so. N.B. But others are of opinion, as Peter Martyr, &c. That God blames him not here for a runaway, but only propounds the same Question to him again, to produce a farther proof of his Zeal. Thus Christ dealt with Peter, asking him three times over [Lovest thou me?] to fetch from him a farther proof of his Love, John 21.15, 16, 17. as here a proof of Elijah 's Zeal.

Mark 4 God's reply, ver. 15. [ Get thee gone to Damascus, &c. ] not to Beersheba, or to Jezreel, though that was the nighest way, and this much farther about through Moab and Ammon, yet God would not expose his timorous Servant, in his Passage through Ahab 's Kingdom▪ N.B. Elijah 's Errand to Damascus, was to anoint Hazael King of Syria, Grotius notes well, though God principally takes care of his own People Israel, yet casts he his Eye of Providence upon other Nations also, as here upon the Syrians, but it was (saith Dr. Lightfoot ) to plague Israel for their Idolatry: And from thence he goes to anoint Jehu King of Israel, if not by himself, yet by his Minister, related 2 Kings 9.1, &c. and Elisha to succeed him.

Mark 5. Here the order of the History is inverted, ver. 16, 17. for Elisha was made a Prophet before either Hazael or Jehu were made Kings, but this is of no moment to invalidate the History, the substance whereof is, that one or other of those three should execute God's Judgments upon Apostatized Israelites: And the Reason of this Inversion is (saith Peter Martyr ) because that the Prophet Elisha was chosen to appoint and anoint those Kings, and so kind was God, that Israel (though Idolatrous) shall not want a Prophet; As Jehu should destroy the House of incorrigible Ahab, so Elisha must go on with that Reformation, which Elijah had begun.

Mark 6. When God had comforted his Prophet, by telling him of those three Instruments, he had in store to revenge his Cause and Quarrel, then he convinces him of his mistake in his saying [ I only am left alone, &c.] for God hath both Prophets, and Servants in Israel, saying, Though thou see them not, beside those hundred Prophets, that Obadiah hath hid, I have seven thousand Servants, that bow not the Knee to Baal, ver. 18. God delights in hidden Treasures, and never starves his Cause for want of Instruments. He knows who are his, 2 Tim. 2.19. the Gates of Hell cannot destroy the Being of that sure Foundation of the Church, Matth. 16.18. though it's well-being cannot sometimes be seen.

Remark the last is, Elisha 's call to serve and succeed Elijah, ver. 19, 20, 21.

Mark 1. Elijah returns from the Cave in the Mount of God, to the Field where Elisha was Plowing, he finds him not in the Schools of the Prophets, but (according to the simplicity of those times) in that thrifty Trade of Tillage: God can fit for Office whom he pleaseth to choose, Amos 7.14. Matth. 4.18, &c.

Mark 2. Elijah says nothing to him, only casts his Prophet's Mantle over him, which was a Symbol of his being clothed with God's Spirit: Thus the Bridegroom adopted the Bride, Ruth 3.9. and so doth God to us, Ezek. 16.8. if called, &c.

Mark 3. When this rich Farmer's Son, found his Heart changed by this Habit, He leaves his Plough, and begs leave of a farewell to his Parents: This great change upon Elisha, by only the Mantle of Elijah, makes up his eighth Miracle.

Mark 4. Elijah grants it; Grace destroys not Nature, nor Sanctity Civility: Parents do Consent, Elisha comes without dallying and delaying, not as He did, Matth. 8.21. Luke 9.59. and ver. 61, 62. where Christ grants not to him, what Elijah here granteth, because Christ knew all Men, John 2.24. and that it was a pretence only to leave Christ.

Mark 5. Elisha 's friendly Farewell was speedy: This Divine Impression makes him willing to leave his Parents, his Plough, his fat Farm, his All for God, &c. He slays his Oxen (he plow'd with) boils the Flesh with the Plough and wooden Instruments, makes a farewell Feast for all his Friends, here's no weeping, saith Peter Martyr, but all Joy at this Happy Day, and more honorable employ: Thus Levi did, Luke 5.29.

1 Kings CHAP. XX.

THIS Chapter is a Narrative of Ahab's two great Victories over the Syrians for two years together: First, of the first Victory, in which the Antecedents, Concomitants and Consequents are remarkable.

Remarks first upon the Antecedents: As, 1. Benhadad (the Son of him who had spoiled sundry Cities in Israel, chap. 15.20. and the same whom Hazael murdered and succeeded, 2 Kings 8.15.) waged War against Ahab. The Cause of this War is variously assigned: As, (1.) The Syrians above thirty years before had been invited in by Asa, to assist him against Baasha, and then conquering some Cities, 1 Kings 15.17, 18. they had felt the sweetness of the Soil of Israel, and now they would have all. N.B. This is oft the fate of calling in Forein Powers for the suppression of an home-bred Enemy. The Remedy oft proves worse than the Disease. The 2d. Cause (saith P. Martyr ) was Ahab 's refusing to pay Tribute to Benhadad, which before he had paid him for those Cities that had been taken from Baasha, and some also from Omri Ahab 's Father, not mentioned in sacred Story, but implied here, ver. 34. But the 3d. and true Cause of this War, was God's great displeasure against Israel for their Idolatry and Apostasy, and Benhadad 's Ambition (in amplifying those Conquests his Father had made, chap. 15.20.) was but the Rod in God's hand to chastise the Impiety of his Children.

Remark the Second; Benhadad gathers a vast Host, consisting of thirty two Kings, &c. wherewith he comes up and besieged Samaria the Metropolis of the Ten Tribes, designing to catch and conquer that Kingdom wholly to himself, ver. 1. Hereupon he sends his Ambassadors from the Siege into the City, to demand all Ahab's Treasures, his Wives and Children, &c. ver. 2, 3. or expect no Peace, but a sudden Assault.

Remark the Third; Timorous Ahab, finding himself not only hard pressed with a close Siege without, but also worse oppressed with a guilty Conscience within, makes a most pusillanimous Truckle to Benhadad 's insolent Demands, saying, [I am thine, and all that I have] ver. 4. An evil Conscience was the cause of this Cowardice. N.B. Some indeed more charitably call this Prudence in Ahab, that by a soft Answer he might mollify the mind of a Barbarian King, so saith Menochius; and that he spake not this seriously, but only officiously to pacify Benhadad; nor would such a proud Imperious Dame (as was Jezebel ) suffer him to do otherwise, as loath enough to be delivered up into the hands of Barbarous Benhadad. And Dr. Hall saith, that Ahab did wisely, (like a Reed in the Tempest ) stoop to this violent Charge of so potent an Enemy, he being but half a King, while the Kingdom of Judah was divided from him, and Benhadad had two and thirty Kings in conjunction with him. It is not for the over-powered to expostulate in Capitulations; weakness must not argue, but yield. Might many times runs down Right.

Remark the Fourth; Benhadad insolently encroacheth upon this first submission of Ahab, ver. 5, 6. Ahab offers to be a Tributary King to him, and to hold his All in Homage and Fealty under him; so the propriety and present possession might be but his. No, saith Benhadad, in his second Message, I will not only have Dominion over thy All, but I will have present possession of thy All, without any subordinate Interest reserved to thyself, and not of thy All only, but the All of all thy Subjects shall be mine in hold also: Thus Insolency is both insatiable and unreasonable too; The unjust knows no shame, Zeph. 3.5. he will have his Jezebel too, together with the Treasure of the City, as well as the Royal City, and all the Cash, Jewels, Plate and portable goods of the Citizens; All shall be actually mine (saith he); nor will I stay till thou deliver them, but I will send to fetch them.

Remark the Fifth, Upon the Antecedents; Ahab now consults with the Elders (whose wealth was now equally involved and encroached upon with his own, ver. 7. P. Martyr marks well here, that Ahab neither consulted God at this pinch, nor acknowledged the true cause of it. He tells those Elders, I have not denied to become his Vassal, but nothing will satisfy him, save the plundering of our Houses, the ravishing of our Wives, and the spoiling us of our All that is comfortable. This over-strained subjection turns desperate, and hereupon the Elders advise him to a Denial, and rather stand it out to the Issue of a bloody War, ver. 8. Then Ahab gave in his Denial but faintly, in saying, [I may not do it] ver. 9. whereas a right generous Spirit would have said [I will not do it] thy encroaching Terms (required) are worse than death, &c. N.B. Ahab was of such an Abject Temper, that he would have submitted to the second Message (saith P. Martyr ) but that he feared a Sedition among his Subjects, sending his Answer in such a sordid dress [Tell my Lord the King, that thy Servant will do all demanded at first.] He might as well have said, [and the second too, but my Subjects will not suffer me. ]

Remark the Sixth; Ahab's Denial puts Benhadad into a desperate Out-rage, ver. 10. He stamps and stares, he brags and threats, yea and swears by his God's, that he would immediately turn the City Samaria into a Dust-heap: And though' every of his Soldiers should but each take up one hand-full, they shall be sufficient to carry the whole City out of its place. N.B. Such prodigious Pride and Presumption usually precedes utter Destruction, which all Benhadad 's Dunghil-Deities could not deliver from. Now indeed Ahab answered wisely, ver. 11. and a little more courageously than before, leaving out that slavish Title [My Lord] but useth a Proverbial speech [Let not him that girds on his Armor▪ boast as he that puts it off. N.B. 'It is sublime folly, to sound a Trumpet before a Victory be won: Events of War are uncertain, and therefore not to be sworn beforehand, but rather sedulously to be Atchieved. He is a confident fool that sells the Hide, before the Beast be taken, and accordingly it proved; for Benhadad himself had much ado to save his own Skin by flight, which many of his Soldiers lost with their lives, not taking an hand-f • ll of Samaria's dust with them.

The second part of the first War, is the Concomitants thereof.

Remarks upon it are, First, Bragging Benhadad receives Ahab's Denial of his Tyrannical Demands, with an outrageous scorn: He and the Kings in the Pavilion with him, drank down all Anxiety about the Answer, as making themselves Cock-sure of the Victory, ver. 12. and Benhadad himself drank so freely of his Cups, until he was intoxicated ver. 16. as if Wine should make way for Blood; and instead of making good what he had Thrasonically boasted (to turn Samaria into a Dust-heap ) behold he turns himself into a Beast, by being drunk. N.B. Drunkenness is one of the worst Counselors; many men do that when they are drunk, for which they are hanged, when they are sober. Drunken Benhadad (now in his Altitudes of Pride and Presumption) became ripe for his own Ruin, however in contempt of the God of Israel, and in confidence of his own helpless God's he had so lustily sworn by, ver. 10. he commands his battering Engines to be prepared, and his Army to make ready for Assaulting and Storming Samaria.

Remark the Second, Brings in the [Behold] ver. 13. Oh the matchless Mercy of God, in sending a Prophet to Ahab, who had persecuted his Prophets, chap. 18.4, &c. P. Martyr makes this Divine Act of Grace marvelously remarkable, that one of God's Prophets (whom Ahab persecuted to death) should now be sent to him in his deepest Distress, to comfort him with Tidings of his Deliverance and Triumph after all his Miracles by Elijah (both of fetching Fire and Water from Heaven) were unprofitably spent upon him. Ahab had promised much (when he and all Israel saw enough to say [that the Lord was God, and not Baal] chap. 18.39.) but he had performed nothing, yet God destroys him not, but will here even Hire him to be good, that by a Victory he might better know that [ the Lord is good, and the Lord of Hosts ] and neither Baal nor the Golden Calves. Why God promises Victory to wicked Ahab here, P. Martyr renders these Reasons: 1. That Ahah might be left without the least excuse, and the Justice of God be the more illustrated thereby. 2. That God might show how easily he can suppress the proudest and powerfullest of his Enemies, when it is his pleasure so to do. 3. God had respect to his seven thousand Servants, that kept tight in that corrupt time, and bowed not to Baal, &c. 4. Of all sorts of Sinners God cannot abide the proud and presumptuous Boasters. N.B. Such have Nemesin in tergo (as the Greeks call it) Vengeance upon their backs: God resisteth the prou, [ 〈 in non-Latin alphabet 〉 ] sets himself in Battle-array against such, Jame 4.6. as Benhadad here set himself in Battle-array against God; he Deified himself as if a God, and therefore God Desied him as an Invader of his Glory. Ahab indeed was very lewd, but Benhadad was both more lewd, and more lofty; so God could not abide the sight of him, Psal. 138.6. but resolves to hurl this proud Luciser out of his supposed Heaven: As Ahab, being bad, shall be scourged with the Rod of Benhadad's fear; so Benhadad being far worse, shall be smitten (saith Dr. Hall ) with the Sword of Ahab's Revenge, &c.

Remark the 3d. As bad as Ahab was, when in his Distress, He had called in vain (saith Sanctius ) for help from Baal, &c. He can now listen to one of God's Prophets (whom he had persecuted) and begs direction from him how this Deliverance might be accomplished which the Prophet had promised from the true God, ver. 14. N.B. Even the worst of wicked men, when in desperate straits, and having but the Natural Conscience awakened thereby, will not disdain to desire help from God, as those poor Pagan Mariners in Jonah 's Ship, under a most dismal Storm, everyone of them cried unto his God; and lest they should all miss the true God, they desired Jonah to call upon his God, Jonah 1. v. 4, 5, 6. and at last they all cry unto the true Jehovah, ver. 14. Jonah 1. So Ahab here hearkens to what this Prophet spake from the Lord, when all his Idols failed him.

Remark the Fourth; The Prophet tells him (not from himself, but) from the Lord, who should be the Instruments, and who should be their Captain: Ahab gives credit to God's Word, puts his Divine Direction into present Execution, ver. 15. wherein, though' he was a wicked man, yet acts not like such an one. N.B. For some in such a case would have argued [Alas! those Young men of the Princes (Noble men's Sons) have been bred up in Delicacies, so are but fresh-water Soldiers, Carpet-Knights, fitter for a Canopy than for a Camp, and to Court fine Ladies, rather than to Encounter a fierce Enemy; they are not so well experienced in handling a Military Lance in War, as they are in tossing curious Court-Complements in Peace, &c.] Beside, Ahab might have objected against the Number of them, as well as against their Quality, saying, [What, are these two hundred and thirty Courtiers able to match Benhadad 's so many more Kings and old experienced Captains and Commanders? and what can seven thousand Men (which is all we can muster) do against such a numberless number of the Syrian Army that doth besiege us, &c? ] Not a word of any such murmuring nature do we hear from this Impious Ahab; no, he disputes not, but dispatches God's Command. The Prophet had assured him beforehand, that by those very Men and Means Victory should be got, that when obtained, the Thanks for it might not be ascribed to Chance, Baal, or Calves, &c.

Remark the Fifth; Ahab having god God's Word for his Warrant, and God's Instruments at his heels (both the 230 Captains, and the 7000 Soldiers, N.B. which Peter Martyr supposes to be those mentioned, chap. 19 18. that were faithful, and fled thither for Refuge, and all others not daring to adventure upon such a desperate Design) with those he marches forth, not staying to be assaulted by the Assaulting Syrians, but to Assault the Assaulters at Noon-time of day, ver. 16. when they were eating and drinking, and secure from all fear and expectation of any Assault; and when Benhadad himself was so Jovial with his Kings, that he drank himself drunk with excessive drinking, so could not order or direct for any Defense.

Remark the Sixth; This Hand full of Israel, God blesseth with a complete Victory over the vast Host of Syria, ver. 17, to 21.

Mark 1. The young Princes went out first as a Forlorn-Hope, to make the first On-set upon the Syrians. Such Courage had the Lord of Hosts given them to embolden their followers, ver. 17.

Mark 2. Benhadad's Scouts espied them first coming out of the City; they tell their King, he commands in his Cups [take them Alive ] ver. 18. he saith not [fight them] for he thought (saith Grotius ) they needed not strike one stroke; the notion of his drunken Noddle was, that he had Victory in his own hands. Besides, suppose they had come forth to treat for Peace, the Law of Nations was broke (saith P. Martyr ) in laying violent hands upon Ambassadors. This drunken, confident fool thought to win the Field by a word.

Mark 3. The Noon-day Security of the Syrians in the midst of their surfeiting and drunkenness, exposed them to destruction, insomuch that those seven thousand two hundred thirty two of Israelites, slew at the least, so many of those Syrians that were sent to apprehend them: Everyone slew his man, ver. 18, 19.

Mark 4. This first Success of Israel against the Syrians, daunted the whole Host, especially the Lord of Hosts striking them with a Panick fear, they all under consternation forsook the Field, and fled in dreadful confusion; yea, boasting Benhadad and his Kings (saith Dr Hall ) were more beholden to their Horses, than to their God's, or to themselves for safety, ver. 20.

Mark 5. Then the King of Israel went out, ver. 21. which expression causeth Vatablus to think that Ahab went forth in the last place, and not till he saw the Syrians put to flight. However, he Rallied what Troops he had, and made a farther pursuit of the Victory, slaying those that were attempting to escape by Horses and Chariots, many of which, being amazed with that cowardly passion of fear (wherewith the Lord had smitten them) made themselves a prey to the pursuers, and so came to pass the great Slaughter, v. 21.

The third part of this first Battle, is the Consequents of it, ver. 22.

Mark 1. The same Prophet that had foretold Ahab of the former Victory (whom some suppose to be Micaiab, or one of those hid by Obadiah ) cometh again, and foretells him by a Divine Revelation of the purposes of those conquered Syrians, concerning a second Re-encounter at the year's return. Here P. Martyr admires the free Mercy of God, thus to warn a wicked King again.

Mark 2. We hear nothing of Ahab's public Thanksgiving for his great Victory, or any Reformation of his life. This Prophet bids him, prepare for another Brush, and strengthen thyself, and mind thy hits. Here was fair Caution for Ahab to Repent of his Idolatry, and to be reconciled unto God; What means might more strengthen him than his so doing?

Mark 3. An Enemy once foiled (saith Peter Martyr ) ought not to be contemned; he may Recruit (as here) and make another on set: So our spiritual Adversaries always hate us, though once quelled, depart only for a season, Luke 4.13. prepare therefore for renewed Rallyings, and new Attempts, &c.

Ahab's Second War with Benhadad, wherein are remarkable also, Antecedents, Concomitants and consequents

First the Antecedents afford the first Remarks, as, First, The Syrians Consultation about renewing the War, for recovering their lost Reputation, as well as Riches, Arms and Lives in their former foul Defeat, ver. 23. wherein they consult first about the Place of their former fight, as altogether inconvenient, saying, [Israel's God's are God's of the Hills, &c.] Indeed the Idolatry of Israel at this time had given those blind Pagans too much cause to imagine, that Israel's God's were no better than the Syrian Idols. N B. Paganism had taught all gentile Nations, that there were some God's of the Woods, some of the Rivers, others of the Valleys, and others of the Mountains; and they fancied those to be the God's of Israel; because, 1. it was a Mountainous Country, Deut 12.2▪ 2. Solomon's Temple stood upon Mount Zion: 3. Samaria (where they had their late Defeat) was built upon an Hill, &c. 4. Israel generally chose High Places for the Worship of their God's: Therefore will the Syrians choose the plain Champain Country wherein to fight the second Battle, and this would be grateful to the Syrian God's, which were God's of the Valleys. Not a word all this time do they tell Benhadad of his Drunkenness, and of their own Cowardice, which were the true Causes of their late Miscarriage: They only tell the King a Tale of their Tutelar God's, which (had they been God's indeed, Benhadad had notoriously disoblig'd, by his so emphatically Swearing by them, that he would turn Samaria into a dust-heap, yet so dastardly running away without so much as one handful of its dust either in his own, or in any of his Soldiers Hands. N. B. Sure I am, either he grossly shirk'd his God's, or his God's did shirk him: The truth is, because the Syrian Army abounded with Horsemen, a Champain Country was more commodious for them.

Remark the Second; They consult about the Persons (as well as Place ) who should be chief Commanders, ver. 24, 25. They liked not that their Kings should go again as Captains, looking upon them as of too soft an Education, and inexperienced in Military Matters, better at tossing a Pot than a Pike, and fitter (as one saith) to be Knights of Venus than of Bellona: In their steads they must have expert Captains of his own Subjects, that would be truly valorous for their own Advancement, and better obey the General 's Commands than Kings will do, &c.

Remark the Third; Benhadad the King complies and concurs with the Counsel of those his Counselors, ver. 26. An Army is prepared number for number like the first, and they went to fight against Israel in Aphek, night to which was the great Plain of Gali • ce, and one of the Cities which Benhadad 's Father had taken from Israel, ver. 34. whither the Syrians might retreat in case they were worsted: Then the former Army of Israel (the Seven thousand, and the two hundred and thirty two Nobles in two distinct Bodies) Incamped upon the hilly Ground adjacent, where they might the better secure themselves, ver. 27. and those looked like to two little Flocks of Kids ( little for their number, and Kids for their wanting Warlike Provisions) compared with the better furni • h'd Syrians, who filled the Country. Yet because this few, weak and heartless Flock of Kids seemed to be more than indeed they were upon high ground, and because the Syrians had no encouragement from their God's of the Valleys (as they esteemed them) to assault this feeble Flock of Israel while they kept upon the Hills, this might be the reason why they faced one another for seven days, ver. 29.

Remark the Fourth, The God of Israel, out of his compassion to Israel (under so vast a disadvantage of inequality, as well as such notorious unworthiness through Idolatry) sends the same Man of God again to comfort their bad King, ver. 28. saying, [Because the Syrians have so undervalued the true Jehovah, as if he were not the Universal Lord of all Places, Persons and Things; though they have changed their Kings into Captains, and their Hills into Valleys, &c. yet shall they find more Graves in the Plains, than they did in the Mountains before, and more prodigious Destruction shall now befall them, that Ahab and Israel (though' Idolatrous) may know that the Lord, and not Baal, is the true God, for God will work for his own great Name's sake, but not for your sake, Ezek. 20.8, 14, 22, 24. and 36.21, 22.

Now come the Concomitants, the second Part, in which there be,

Remark the First, The Battle joins, after they had stood in Battle array each against other for seven days, upon the seventh day, ver. 29. From whence it is manifest (saith P. Martyr ) that they exercised Military Matters upon their Sabbath day, as they had done at Jericho 's Siege, Josh▪ 6.15. at least one of those seven Days was the Sabbath: Then did this handful of Israel (having the God of Israel, the Lord of Hosts with them) fall on and slew an Hundred thousand Syrians, which was manifold more than everyone his Man, as they had done in the first Battle, ver. 20.

Remark the Second; The rest ran to Aphek for Refuge, ver. 30. but no place can secure Blasphemers from the stroke of divine Vengeance, the very Walls of that City (under which they shelter'd themselves) were over-turned by an Earthquake (as Jericho 's Walls had been before) and destroyed twenty and seven thousand more by falling upon them: Thus the Lord's hand supplied the few hands of Israel.

The Third Part is the Consequents of this Fight, from ver. 31, to ver. 43. wherein is a Narrative in general, of the base abuse Ahab made of this glorious Victory; he being the Conquering King, most fordidly made a League with Benhadad the Conquered King.

Remarks upon it are, First, The making of this League, wherein,

Mark 1. The moving Cause; Proud Benhadad (that had boasted such big words of the Dust of Samaria, and swore by his God's he would kill and conquer all before him,) is now glad to hide his haughty Head in the darkest hole he could find in Aphek; his Courtiers come and finding his pride turned into fear, they comfort him with hope of Mercy from the fame [ That the Kings of Israel were merciful Kings, &c.] ver 31. Indeed David and Solomon were so, but Baasha, Zimri, &c. were not so. However, sure I am, the God of Israel is so to such as are truly penitent, which we have heard and seen, &c.

Mark 2. The Vicissitude of Human Affairs (saith P. Martyr: ) Ahab had called this proud Man his Lord, &c. ver. 4.9 but now it is [ Thy Servant Benhadad] ver. 32. His Crown is turned into a Rope, and Robes into Sack cloth; 'twas [ Thy Lord Benhadad saith ] now 'tis [ Thy Servant Benhadad saith, Let me live, &c.]

Mark 3. This humble seeking of mercy in so submissive a manner, created in Ahab a credulous and foolish courtesy, ver. 33. saying, [He is my Brother]; Was he not slain among the Multitude? I will embrace him as my Brother; yet this Brother fought with Ahab for his Life not long after, Chap. 22.31.

Mark 4. The Messengers catch at this word [Brother] as the drowning man snatches at any twig; N. B. So ought we to do at any Promise, hearkening what God will speak to our distressed Spirits, Psal. 85.8. They bring to him this Brother, ver. 33. the Covenant is struck, ver. 34. which Benhadad kept not, for Ramoth Gilead was not restored, Chap. 22.4. Benhadad escapes Ahab, but not Hazael, 2 Kings 8.15. His Preservation from present evil, was but his Reservation for greater, &c.

Remark the Second, is, Ahab's Reproof for making a League with Benhadad.

Mark 1. A Seer disguiseth himself like a Soldier, and bids one of his Brother-Seers in the Name of the Lord to smite him, that he might be a Sign to Ahab, ver. 35. but because he refused it (being disobedient to the word of the Lord wherewith he was acquainted) a Lion slew him, ver. 36.

Mark 2. But the second Son of the Prophets he spake to for the same end, did not dare to disobey the Word of the Lord, though it seemed unreasonable to human Reason, seeing many smite the Prophets at the Devil's bidding, when God forbids it [ do my Prophets no harm, Psal. 105.15.] but this was when God commanded, and therefore he obeys, and not only smites but wounds him, ver. 37. fearing that Instance of Disobedience, chap. 13.24. and here also.

Mark 3. This wounded Seer then slurried his Face with Ashes cast upon the blood that ran out of his slashed Cheeks, way-lays Ahab, who had he appeared as a Prophet, would not have heard him, especially now when so flushed with his Victory, but he seeming one of his wounded Soldiers, had Audience, ver. 38.

Mark 4. He propounds his Parable much like to Nathan 's, 2 Sam. 12.2, 3, 4. whereby he made Ahab judge against himself, as David had been, ver. 39, 40. there wanted only this here that was there, [Thou art the Man] dismissing Benhadad.

Mark 5. The seeming Soldier discovers himself a real Seer, saying to Ahab [Thy Life shall go for his, and thy People for his,] ver. 41, 42. Saul spared Agag, and thou sparedst a Blasphemer, ver. 28. (such are dead by Law, Levite. 24.16.) and one whom God had plagu'd with two Defeats.

Mark 6. This Doom damps Ahab 's triumphant Joy, having had many Experiences that God suffers not the words of his Prophets to fall to the ground, yet neither confesses he his Folly, nor calls upon God for pardoning his Sin, and putting away the Punishment, &c.

1 Kings CHAP. XXI.

THIS Chapter contains Ahab's misimprovement of all those Miracles and Mercies that a gracious God had given to him, in his Tyrannical murthering his Innocent Subjects. The two general parts are, 1. His commission of it; and 2. His correction for it.

Remarks upon the first part are, 1. The Time when, ver. 1. It was after all those glorious Evidences of God's own Greatness above Baal, the Calves, &c. and of his Goodness to Ahab and Israel. N.B. Tho' the Lord had let him down both Fire and Water from Heaven, which his Baal could not do, chap. 18.39, 45. and had given him two great Victories over the Syrians, chap 20, 21, 29. yet all those demonstrations of Divine Power and Love made no Impression upon Ahab 's obdurate and rocky heart, no more than the great Hammer doth upon cold Iron; after all this his wicked disposition is not altered, but he adds iniquity to iniquity, Psal. 69.27. No sooner was he returned home from his glorious Conquest over the Syrians, but he is fordidly conquered by sinful self, his own concupiscence.

Remark the Second, Is the occasion what; Naboth had a Vineyard nigh one of Ahab 's Palaces, and so was oft in Ahab's Eye, which the Devil made a Burning-glass to set his heart on sire to cover it; for Covetousness is called the lust of the Eyes, 1 John 2.16. Ahab looked and lusted, as Achan had done before him, Josh. 7.22. Ahab longed for a Sallet of Herbs out of it, having surfeited of those Grapes that grew in it while it was Naboth's. N.B. The contiguity of it was the ground of Ahab 's concupiscence. Some suppose hence, that Naboth was near of Kin to the King, because his Vineyard lay so near the King's Palace: However, better had it been that Naboth had wanted this Vineyard, as it proved; and Riches are not so properly called Goods, seeing they so oft prove a bane to their owners, Eccles. 5.13.

Remark the Third is; Tho' Ahab was so bad a man▪ as before, yet was he not so bad a King, as to pillage his Subjects at his own Royal pleasure, but he fairly pretendeth to contract for it either by Sale or Exchange, v. 2. Where Erpennius hath an excellent observation, saying, [From hence it is manifest, that Kings by that only Title (because they are Kings) have not a power over the possessions of their Subjects to seize upon them at their Royal will and pleasure; and though' it be said of Kings [ He will take away your Fields▪ &c.] 1 Sam. 8.14. yet there (saith he) it is not to be understood of any true or right Royal Right, but of a presumed Authority, and tyrannical Usurpation; for there Samuel shows the evil manner of a King, to dissuade them from their desire of a King. N.B. This case of Ahab 's not desiring Naboth 's Vineyard without a valuable consideration, doth clearly condemn our late Court Parasitical Preachers, who cried up [ That all was the King's, which the Subject had, and that they are not Masters of so much as a Mole-hill, &c.] Whereas God saith expressly [ The Prince shall not take of the People's Inheritance by oppression to thrust them out &c.] Ezek. 46.18. They are the King's only tuitione, non fruitione, for his protection in them, but not for his possession of them, &c.

Remark the Fourth, Is Naboth's Answer to the King's Demand [ Chalila li me Jehovah, Heb.] the Lord forbid it me, ver. 3. He was one that feared God in those corrupt times of Apostasy (saith P. Martyr ) and durst not break an express Command of God, Levite. 25.15, 23, 25. Numb. 36.7. therefore could not he comply with the King's Request, no not though' the Alienation of the Land would but by right have lasted until the Jubilee; being jealous, if once it got into the King's hand to be converted into his Garden of Pleasure, and affixed to his Palace, it would be irrecoverably gone both from him and his, so should he both offend God, and wrong his Posterity, which he, being conscientious, could not do.

Remark the Fifth; Ahab takes this denial of his Demand as a most heinous and unbearable Affront, ver. 4. The displeasure of Kings crossed in their desires (saith Peter Martyr ) are mostly very vehement. Ahab falls sick of the sullens here; lays him down on his Bed; the disquietness of his mind having (saith Sanctius ) discomposed his body, he turned away his face, as not caring to see any, or to be seen of any, and would eat no bread, as if he resolved to starve himself, being weary of his life, because Naboth grounded his denial upon God's command, and would not gratify the King's covetous and ambitious humor. N.B. Here we have a most conspicuous Specimen of that vexing Vanity ( Solomon mentions) which mostly attends the greatest Grandees and Darlings of the World; something they must meet with (by God's All-ruling Providence) that shall give an unsavory Verdure to all their other sweetest Morsels and Grandeur. One instance is this of Ahab, whose heart was more vexed with the want of this small spot of Earth, ( Naboth 's Vineyard) than the enjoyment of so spacious a Kingdom (though' it was the glory of all Kingdoms. Ezek. 20.6.) could now counter-comfort him; but he will needs lay down and die in the pet. Another instance is Haman, one advanced to be a King's-fellow-companion, and blest with a prodigious multitude of Riches, Honors and Children; yet the want of one bowing knee of Mordecai damped all his Jollity, crying out, [All this avails me nothing] Esth. 5.11, 12, 13.

Remark the Sixth is, The Devil, that had caused Ahab's Disease, sends him a Physician to cure his Gall of Grief, and his Spleen of Anger: Jezebel comes to him, ver. 5. So far this was well enough, for God gave him the Woman to be her Husband's Comforter, and if sometimes to be a Counselor, yet never to be a Controuler, as this wicked Woman took upon her to be, v. 6. most imperiously upbraiding Ahab as a King of Clouts. 'It is not fit for a King (as Vatablus interprets her words) either to beg, or buy, but to command and call for what he pleaseth without control. Tho' Ahab wanted neither wit, nor wickedness, yet is he (saith Dr. Hall ) but a Novice to this Zidonian Dame; she casts cold Water upon his face, and pours into him Spirits of her own Extracting; she bids him cast away all care, and cheer up, promising to out-do him, and what he could not himself do, she would effectually do it for him, &c.

Remark the Seventh; Jezebel contrives Naboth 's Destruction, ver. 8, 9, 10. she procures both the Secretary and Signet of this Uxorious King, writes Letters in Ahab 's name to the Magistrates of Jezreel, &c. so she was King, and he only Queen; and because he knew not how to make the best Improvement of Kingly Power, she would do it through stitch for him. Oh how prompt here is the wit of the weaker Sex to project wickedness at a pinch! Jezebel needs nothing but Abab 's name and Seal, let her alone with the rest: She frames a Letter in the King's name, sends it to those Senators, whom she had (saith Vatablus ) raised up to that Dignity in Jezreel, well knowing that those her own Creatures would be enough morigerous, she commands them to proclaim a Fast, suborn Witnesses, two Sons of Belial, against Naboth, to charge him with Blasphemy against God and the King, then stone him to death; and was not this (saith Dr. Hall ) a ready payment for so Rich a Vineyard? N.B. 1. There is no Villany of so deep a Dye, as that which is cloaked with Piety. Dissembled Sanctity is double Iniquity: Oh what damnable Dissimulation was it in this foul Hell-Hag, to do her Devilish Feat under the fair polliation of an holy Fast! Herod like, who pretended to worship Christ, but intended to worry him. N.B. 2. The Reasons why she proclaimed a Fast, are rendered by Vatablus, Junius and Piscator, &c. because she would make the People believe, that all this mischief was acted with a pious mind, that Ahab had got good by his Affliction, and now was become Zealous of his God's Honor, and of Israel's Welfare, and therefore was searching after all the God-provoking sins, more especially Blasphemy; and seeing they were wont to execute heinous Offenders upon Fast-days, whereby they might recover their Reconciliation with God, Numb. 25.7, 8. Psal, 106.30. then Naboth must be stoned, as if God had been consulted, &c. N.B. 3. This Honorable and Religious Person Naboth, must not seem to be murdered out of envy, but in a see • ing due course of Law, which required two Witnesses at the least, Deut. 19.15. So dealt they with Christ, Matth. 26.60. and so with Stephen, Act. 6.13. her Witnesses she picked out were two Belialists, Knights of the Post▪ Incarnate Devils, &c.

Remark the Eighth; This whole Intrigue of Jezebel 's, is put into practice in Jezreel, ver. 11, 12, 13, 14. Naboth is summoned and set on high before the Judges; the two Belialists charge him with Blasphemy, though' they were not present to hear what discourse passed betwixt Ahab and Naboth; 'twas enough, Jezebel said, he was too saucy with the King. They said truly, as it is in the Hebrew [ Barakta, thou didit bless, &c.] they meant, thou didst curse God and the King. The Hebrews (saith P. Martyr ) did so far abominate Blasphemy, that they would not once name it, when the Blaspheming of God was to be spoken of. So Job 2.9. 'tis bless God Hebr. Jezebel 's servile Judges pass the Sentence right or wrong; Naboth is carried out as a public Pest, and stoned without Jezreel, as not fit to breathe out his last breath within his own City; yea and his Sons with him, 2 Kings 9.26. that no Heir he left of the Vineyard.

The second part of this Chapter, is Abab's Correction for the commission of this Murder, partly Divine, and partly Human, from ver. 14, to the end.

Remark the First, Upon the Divine part of his Correction; As, 1. No sooner are Naboth and his Sons stoned, but this welcome news is sent to Jezebel by her Mercenary Souls, ver. 14. she now in a transport run to Ahab, and tells him the glad Tidings, that Naboth and all his Heirs were dead; therefore there was a Confiscation of his whole Estate, and now his Vineyard was Escheated to the King, ver. 15. and hereupon bids him rise up and take Possession of the Vineyard: Here Peter Martyr argues excellently: By what Title must Ahab take Possession? Had Naboth no Kindred (though his Sons were stoned) to Heir it? He was (saith He and Lyra ) Ahab 's Uncle and a Nobleman, because he was place in the noblest Place above the People, ver. 9. and though this had some color of Religion, to involve Relations in Guilt and Punishment, as in the Case of Dathan, &c. Numb. 16.32. and in the Case of Achan, Josh. 7.24. yet these were extraordinary Examples of Divine Vengeance, and by a special warrant from God himself: But suppose Naboth had been really guilty of Blasphemy against God, and Treason against the King, yet his Sons ought not to have died for their Father's Sin (as indeed they did, 2 Kings 9.26.) for that was positively against the Law of God, which expressly saith [That Children shall not be put to Death for their Father] Deut. 24.16. suppose Ahab was his next Kinsman, because his Land lay next the King's, no doubt but his Sons were removed, that his Claim to it might be Clearer, or if not, unjust Jezebel little regarded either the Rule of God's Law, or the right of Succession, she resolves to have it per fas & nefas, by right or wrong, and which of Naboth 's Kindred durst challenge it under such Tyrannical Violence? She quickly heals her Husband of Heaviness; He riseth up, never enquiring (saith Peter Martyr ) of the Manner and Cause of his Death, but goes and takes Possession both for Him and His, ver. 16. Josephus saith, that he went leaping for Joy at the good News, but better had it been had he sitten still, than to rise up and Fall, &c.

Remark the Second, Oh how short is the Triumph of the Wicked, and the Joy of Hypocrites but for a Moment, Job 20.5. while Ahab was passing in Jollity from Samaria to Jezreel, the Lord lays his Command upon Elijah, to meet him with a Divine Message, ver. 17, 18. N.B. All the time that Jezebel was plotting and practicing her Devilish Design, God is altogether silent, as if no way concerned for his Name and Glory: She prospered in her impious Project, as if both Heaven and Earth conspired together in a friendly promoting it: But now, when Jezebel is active in stirring up Ahab to take Possession: Then God is as Active in hastening his Prophet to meet him there with heavy Tidings from Heaven: No reckoning is brought in with public Hosts at the midst of a Meal. 'It is the Conclusion of Junketting Collations, that calls for the reckoning Bill: And then the end pays for All. N.B. Two Instances of God's long silence we have in the two Herod 's (long after this of Ahab and Jezebel ) the former Herod had his Herodias like a second Jezebel, who prompts her Husband and prevails with Him to behead John the Baptist, the Execution is done, and God kept silence all the while as unconcerned, yet afterwards the same Herod hearing of the same of Jesus, God strikes him with horror of Conscience for his Murder of John: He was perplexed [ 〈 in non-Latin alphabet 〉 ] Luke 9.7 he stuck fast in the Mud (as it were) and could find no way out; and if the Leaven of Herod were Sadducisme, his horror made him deny his own Sadducaical Principles, and to think that John the Baptist (whom he had Beheaded) was risen from the Dead. The second Instance was the other Herod, who Beheaded the Apostle James, and because this Tyrant's Trick (he saw) pleased the People, he would have done as much to the Apostle Peter; and though God sat still in Heaven (as it were) and unconcerned in the first Execution, yet he sends his Angel from Heaven to prevent the second, Peter, designed by the Murderer for the like Butchery, is delivered by a Miracle; and whatever became of the former Herod, we are told how this Tyrant (before that time twelve Month) came to a most miraculous and dismal End: He was eaten up with Lice (as 'tis said his Grandfather was before him) because he did not give God the glory, Acts 12.1, 2, 3, 23. the End paid for all in both those Instances, and so it did in Ahab here; no sooner is he got rejoicing into his new Garden plat, promising to himself great contentment in his commodious Court-Enlargement, but God posts in Elijah with a cooler of threatened Vengeance; Ahab was in Samaria, when God gave his Charge to Elijah, but he was got to Jezreel when Elijah met him.

Remark the Third, Elijah now fears not the Face of a King, having God's immediate Call and Command, he thunders out his most dreadful Divine Message of Commination to him, accusing him of bloody Tyranny, added to his notorious Idolatry, ver. 19. [ Hast thou killed and taken Possession? the Dogs shall lick up thy Blood, as they have done Naboth 's, &c.] the Prophet chargeth Ahab with the murder of Naboth, though it was Jezebel 's Act: For 1. He was the first occasion of it, by coveting his Vineyard. 2. 'It is probable, he was privy to the Project of managing the Matter. 3. He punished not the Actors of it. 4. He approved of the Tragedy in his taking Possession. 5. Peter Martyr adds, Wives faults are fixed upon Husbands not hindering them: Thus God chastized Adam, for the fault of Eve first in the Sin: God said to Abraham, why did Sarah laugh, Gen. 18.13. N.B. It may easily be supposed, what a Mar-mirth Elijah was to Ahab, when he met him here, in the midst of his golden Dreams: And how was his Coxcomb cut, and how did his Crest fall at the upleasing prospect of so unwelcome a Guest: No doubt, but the King's Countenance was woefully cast down, when he said [Hast thou found me, O my Enemy?] ver. 20. but why an Enemy? They two parted Friends, as Lord and Lacquey at their last Meeting, Chap. 18.46. Indeed Ahab was Elijah 's Enemy, and hated him as he did Micaiah, Chap. 22.8. but Elijah only was his Enemy, because he told Him the Truth, Gal. 4.16. and his Words would have done him good, had he walked uprightly, Mic. 2.7, 8. Augustine saith, He was an Enemy to none, but to such as were worse Enemies to themselves. N.B. A guilty Conscience is like the troubled Sea, foaming forth Mire and Dirt, Isa. 57.20, 21. Elijah Answers [the Hand of God hath found thee out in thy very Act of Sin, and seeing thou hast willfully and wholly made thyself a bondslave to Baal, to Jezebel, and to Beelzebub himself; selling thyself totally to be acted by their Power, and setting thy wickedness not only in the sight, but also in despite of an All-seeing God, as thou hast made a match with murder, and all manner of Iniquity, so shalt thou be sure to rue thy Bargain, and have thy Belly full of it; The backslider shall be filled with the evil of his own ways, Prov. 14.14.] Elijah threatens Ahab in the Name of the Lord, ver. 21, 22, 23, 24, 25, 26. That God will retaliate bleeding for bleeding, and not only himself, but all his seventy Sons shall bleed for it, 2 Kings 10.6. yea not only they, but also their wicked Mother Jezebel shall be made Dogs Meat, and because he would not take Example from Jeroboam and Baasha, he shall be made an Example to Successors; as he was a none-such in Sinning, so he shall be a none-such in Suffering. N.B. Oh Happy Naboth, that had now changed his Vineyard on Earth, into a Kingdom in Heaven; but oh miserable Ahab, the Murderer▪ is far more miserable than Naboth the Martyr, all those direful Judgments were yet to come upon him and his for sending Naboth to Heaven.

The second Part of Ahab 's Correction is Human, ver. 27, 28, 29. Wherein

Remark the First, Ahab corrects himself for his Sin, and though a bad Man yet reviles he not God's Prophet, but fears his Predictions would prove as true, as those about the Rain and Fire, &c. had done, and therefore is moved to put himself into the manner of a Mourner, the loss of his own Life not troubling him so much, as the utter Extirpation of his proud Dame and Posterity.

Remark the Second, Though all this Humiliation of Ahab was only External, Superficial, and Temporary, arising more from the Terror of God's Judgments, than from any true Love to God, or hatred of his Sin without a Resolution for Reformation, yet God soon saw it, was so far pleased with it, as to send Words of Comfort to him for it: Elijah who had even now denounced those heavy Tidings, must immediately hasten with a Lenitive Message. N.B. That God will recompense his Temporary Repentance with a Temporary Deliverance: The Judgment threatened in the particular Signatures of God's Vengeance, are suspended from him, and prorogu'd to his Sons, who were of his Blood, John 1.13. Acts 17.26. Surely, if the Leaves of Repentance be so Medicinal, much more the Fruit, if the Shadow of it be thus Sovereign, what is the Substance in Sincere Souls?

Remark the Third, Grief is not ever a sign of Grace: Ahab rent not his Heart with his Garment, nor reformed he his Life, He restored not the stolen Vineyard, nor reproved, much less removed his wicked Wife, &c. but he returns to his former Vomit, hating and threatening the Lord's Prophets, Chap. 22.8. consulting with the Prophets of Baal, ver. 6. of the next Chapter, therefore Ahab shall Bleed by the Shafts of the Syrians, as Naboth had done by the Stones of the Jezreelites.

1 Kings CHAP. XXII.

THIS Chapter contains the latter end of the Life of Ahab King of Israel, in Conjunction with some Part of the Life of Jehoshaphat King of Judah: The whole History here is reducible to these three Heads, First, Antecedents. Secondly, Concomitants. And Thirdly, Consequents.

Remarks upon the First Head, the Antecedents, which are, First, The Deliberation about waging War against the Syrians, so far as it was Political betwixt the two Kings, and their State-Counselors, ver. 1, 2, 3, 4. Wherein

Mark 1. The time of it, after three Years Peace, by the Legue betwixt Ahab and Benhadad, Chap. 20.34. made in the nineteenth Year of Ahab 's Reign, for he died in this Expedition, in the twenty second Year of his Reign, ver. 37. and Chap. 16.29. N.B. Leagues among Princes, last no longer than for their own Recruits and Advantage: Now the War begins, that must make an end of Ahab.

Mark 2. Jehoshaphat that good King was now come down to visit this bad King Ahab, having made affinity with him, that the two-Sister Kingdoms might cease their long Clashings hitherto, this is called [his coming down] though Samaria stood upon an Hill, as well as Jerusalem, yet was it a Condescension for a true Worshipper of Jehovah, to go down to such an Idolater as Ahab was, probably (saith Peter Martyr ) He was moved to it by hearing of Ahab 's Humiliation, &c.

Mark 3. Ramoth-Gilead (saith Ahab to his Council) belongs to us by Divine Donation, Josh. 20, 8. and is one of our Cities of Refuge, Josh. 21.38. Benhadad hath not restored it according to Covenant, Chap. 20.34. we may warrantably War and Challenge our own from so perfidious a Pagan. Jehoshaphat joins in this just War, (saith Dr. Lightfoot ) he was equally concerned in the Recovery of Ramoth-Gilead, as it was a City of Refuge for Judah as well as for Israel.

Remark the Second, is, That Deliberation about the War, as it was Ecclesiastical, with the Prophets, ver. 5, 6, to ver. 23.

Mark 1. Good Jehoshaphat must have advice from God, as well as from Men, ver. 5. had he done so about his Son's Marriage, Ahab 's wicked Daughter Athaliah (saith Dr. Hall ) had never called him Father. However, Jehoshaphat makes this godly Motion here, mistaking Ahab for a true Convert, because he was so lately humbled, so thought he might lawfully join with him in so just a War; but desires first to inquire of God that day without delay, before any farther Preparation: Ahab cheats him with Baal's Prophets, as if he had said, [though we Enquire of Baal, ] according to the common custom of Israel 's Apostasy, yet come they in the name of the Lord, ver. 6. and those four hundred Jezebel's Trencher-s • es (that escaped at Elijah 's Sacrifice, Chap. 18, 19, &c.) advise according to Ahab's Humour. The Devil had deceived them, and they must deceive Ahab; he had saved their lives from Elijah's hands, and now they do betray his life into the Syrian's hands.

Mark 2. The Oracle, like the Devil at Delphi, is ambiguous (the Particle [it] not being in the Hebrew) so may be understood either [Ramoth into the King of Israel's hands] or [Ahab into the King of Syria's hands] this lying Spirit (so called, ver. 22.) speaks not out [which of the two Kings he meant.] Though Ahab was credulous, and paid dear for his Credulity, as well as for his Cruelty; yet Jehoshaphat is jealous, both of these Prophets and of their Prophecy so darkly delivered. He suspects some Sycophancy, and therefore requires they might inquire at a Prophet of a better Stamp, ver. 7. N. B. This good Man durst not measure Truth by Poll; Votes must be ponder'd more than numbered; Truth in one Prophet of the Lord weighed more with him than Falsehood in 400 Prophets of Baal.

Mark 3. Ahab to gratify Jehoshaphat, sends for Micaiah, ver. 8. whom (as some say) he had Imprison'd in Samaria for bringing Ahab that direful Message, that he must die for dismissing Benhadad, Chap. 20.42. and because of this one supposed Offence (saith Peter Martyr ) the same Micaiah's Predictions of two famous Victories by Ahab over the Syrtans, Chap 20.13.22.28. were quite forgotten: There were other Phophets of the Lord, (as Elijah, Elisha, &c.) now abroad he knew not where, but this Micaiah he had set fast in the Prison of Samaria, and therefore doth Abab cry [ Carry him back into Prison, &c. ] ver. 26. Here he well knew where to find him, but loath he was to send for him, because he had been the Messenger of that unwelcome Message, Chap. 20.42.

Mark 4. After Jehoshaphat 's over-cold Reproof of Ahab's reviling the Prophet, the Messenger hastens to Micaiah, counsels him by the way to conform with the 400 Prophets, &c. ver. 9, 10, 11, 12, 13. Micaiah comes to the two Kings sitting in Splendor upon two Thrones, enough to have daunted a poor Prophet now brought out of Prison, but that he had lately beheld a far greater Grandeur, even the Lord of Hosts sitting upon his Throne, with all the Host of Heaven standing round about him; ver. 19. N. B. This heavenly Vision emboldens God's Prophet so, that he dare look two Kings in the Face in the midst of their Majesty, which yet were but two Contemptible Creatures in Comparison of the Great Creator, with whom he had been conversing in Prison.

Mark 5. Micaiah comes with this undaunted Resolution, that neither Smiles nor Frowns should cause him either to conceal or to alter his Errand he had received from the Lord, ver. 14. He will tell the naked Truth, though it cost him the Stocks for his stiffness: He first finds that horned Beast Zedekiah, (the Provost of all the four hundred Prophets of Baal ) vaunting and vapouring, that Ahab should push down with his Horns of Iron; whereas indeed God had appointed that Benhadad's Horns should be deeply gored and gilded with the Blood of Ahab himself; and all the Prophets prophesied Prosperity. N. B. A fit Lettuce for Ahab's Lips: Such hearers as have itching Ears, cannot want fawning Tongues and flattering Preachers.

Mark 6. Micatah begins (when commanded by King Ahab, to deliver his Oracle Ironically, using the same words that the Four hundred false Prophets had used before, ver. 12, 15. though Cajetan conjectures, that he had not yet received his Oracle from God; therefore his Sentiments were yet the same with others; but Lyra, Lavater, Erpennius, Vatablus, Grotius, P. Martyr, &c. do all unanimously concur, that he spoke these words after a mimical manner, in a way of imitation and derision of the false Prophets, and they render these three Reasons for it; First, He omitted that solemn Preface, [Thus saith the Lord] as God's Prophets usually began with, and as himself used it, when he came to his serious Answer, ver. 19. and, Secondly, Ahab's Reply, ver. 16. doth plainly imply, that his speaking it in a scoffing tone, made him suspect the Prophet's seriousness and sincerity. They add Thirdly, These kind of Ironies, or deriding Speeches to discover the Folly of Men, are common in Scripture, as Chap. 18.27. Gen. 3.22. 2 Chron. 25.8. Judges 20.14. Eccles. 11.9. Ezek. 20.39. Lam. 4.21. Amos 4.4, 5, &c.

Mark 7. When Ahab perceived by his Gesture and Pronunciation, that he collogued only, then, upon Ahab's double Adjuration, &c. Micaiah begins to deliver his serious Oracle and Answer in a Parabolical dress, ver. 16.17. wherein he plainly intimated, [ I saw all Israel scattered, &c. as Sheep without a Shepherd, ] that Ahab should die, and his Army be routed: Ahab understood it so without a Gloss, yet persuades Jebosaphat, 'twas spoke out of ill will to him, ver. 18. therefore it was not much to be heeded, so ripe he grew for his own Ruin. N.B. This Parable might have more affected a good King, considering what an helpless Creature a Sheep is, that can neither guide nor guard itself (saith Dr. Hall ) without its Keeper, but every Cur chases and worries it, every Track seduces it; such shall Israel soon be, if Ahab be ruled by his Prophets. Ahab (under infatuation in order to his Destruction, notwithstanding this plain Dealing) believes not, but quarrels, and makes Jehoshaphat believe, that himself had foretold more truly concerning the Prophet, than the Prophet had foretold any truth concerning him: Hereupon bold Micaiah begins a new Oration.

Mark 8. He tells the two Kings (while they sat majestically upon their Earthly Thrones) that he saw a more glorious Throne than theirs upon which the King of Kings sat, with an infinitely more splendid Attendance about him, in comparison of whom their Multitudes of Men about them (both Prophets and Soldiers) were but as so many Mice; and that there the God of God's had determined Ahab's Doom by Deception, ver. 19. which he shows was done as after the manner of men, saying in Council, [ Who shall deceive Ahab] to signify (saith Peter Martyr, ) 1. That the God of Israel deceives none himself with Lyes. 2. That God ordained the Devil to do it, ver. 20. God will have Ahab punished, therefore: (saith Lavater ) he permitted him to be deceived: All this is, 〈 in non-Latin alphabet 〉 dictum, but 〈 in non-Latin alphabet 〉 intellectum; though spoke after the manner of men, yet to be understood according to the Majesty of God, who needs no help, &c.

Mark 9. Though God need no Council, either of Angels, Men or Devils, Rom. 11. 34. much less, (saith Lavater ) did God prefer the Devil's Advice before that of Angels; yet this visible Representation of the divine Presence in the Air, attended with good and bad Angels on both Hands, is model'd only for our shallow Capacities; so brings forth the Devil from the left hand of God's Throne, who offers his Service, ver. 21. as Job 1.6. and 2.1. N. B. Here more ingenuity appears in this evil Spirit, than in our modern Jesuits; for he confesseth ingenuously, that his equivocating Oracle was but a Lye, in saying, [I will go and be a lying Spirit in the mouth of all his Prophets,] ver. 22. N.B. Then God gave him not so much as a Command, or Commission (saith Lavater ) but rather a Permission only, like those in John 13.27. Matth. 8.32. see Revel. 20.3. Peter Martyr adds, God is not the Cause of Sin, but only hinders not the Tempter from rempting, and gives not Grace to the tempted to withstand the Temptation; so he assures Satan of Success, ver. 23. having justly given Ahab up to believe lies, &c. 2 Thes 2.11, 12.

Remark the Third is, how Micaiah 's Oracle was entertained by Zedekiah and Ahab, ver. 24, 26, 27. and how it was defended by Micaiah himself against them both, ver. 25, 28. wherein,

Mark 1. Zedekiah the Prince of Baal 's Prophets, and in great Favor with Ahab, more Impudent than the rest, gives Micaiah a Cuff with the Fist, because he had given him and his whole College of Prophets the Lye, having no better Argument but Club-Law to answer his Assertion with; and with the blow on the Face, he expostulates, saying, [ Which way the Spirit of the Lord went from me, to speak unto thee, ] ver. 24. as if he had Monopolized the whole Possession of God's Spirit to himself. And seeing it could not be shown. how the Spirit passed from the one to the other, therefore Micaiah had it not, but Zedekiah had it all as he pretended ver. 11. speaking in the name of the Lord. N. B. for a Prophet to strike a Prophet, and that in the Face of two Kings (whose places of Royalty obliged them to see the Peace better kept) was an act of intolerable Insolency; a Prophet may be a Reprover with his Tongue, but he ought not to be a Striker with his Hand, 1 Tim. 3.3. and had not Ahab 's Malice against Micaiah mar'd the Justice of his Magistracy, he would never have countenanced such a rude Presumption in his Presence: 'tis a wonder (saith Peter Martyr ) how good Jehoshaphat could be silent, both at this gross abuse of God's' Prophet (whom he had occasioned to be sent for) and when Ahab also remanded him back to Prison: Not a word hear we in behalf of Micaiah; his Affinity with Ahab had diminished his Piety.

Objection. Some suppose Zed • kiah might use two Arguments. 1. That Elijah had foretold Ahab should die in Jezreel, Chap. 21.19. Now Micaiah comes and foretells he must die in Ramoth Gilead, therefore neither of those Prophets ought to be believed; and, 2. His hand, wherewith he smote Micaiah, did not dry up, as Jeroboam 's hand did, Chap 13.4. therefore he was to be believed.

Answer. This seems at first sight to be a greater blow to Micaiah 's Credit, than that Box he gave him upon his Face; but the two Prophets are thus reconciled by Vatablus, Lavater, Lyra, P. Martyr, Piscator, &c. 1. It was done in the same general, though not individual Place, to wit, in the Region of Samaria, within which Jezreel was. 2. Ahab 's Chariot (polluted with his Blood) was washed in the Pool of Samaria (as public a Place as was that of Naboth's Execution) but his Armor was carried to his Armory in Jezreel, where the Dogs licked his Blood, when it came there to be washed▪ 3. The Pool of Samaria reached in a running Stream as far as Jezreel; so that Ahab's Blood running out of his Chariot was carried down to Jezreel, and there licked up by Dogs. 4. That Prophecy of Elijah, was more plainly and plenarily fulfilled in Joram Ahab 's Son ( A Child is the Father's Blood, John 1.13. Acts 17.26.) 2 Kings 9.25, 26. and though at first this Judgment was denounced against Ahab himself, yet upon his Humiliation it was transferred from him to his Son, Chap. 21.24.29. 5. Yet the same Judgment befell Ahab 's Person, ver. 38. here; for notwithstanding that translation of the Curse to his Posterity, because Ahab again returned to his old Sins here, therefore is the Curse brought back upon himself, ver. 38. 6. Ahab 's Death wound was received in Ramoth-Gilead, according to Micaiah 's Prophecy, ver. 28. Elijah had declared the Cause not the Place of Ahab's Death, say the Dutch Annotations. 7. N. B. Though Zedekiah's smiting hand escaped that withering which seized upon Jeroboam's, yet we must not measure the quality of Actions, by the goodness of their success; God is a free Agent in his miraculous Actings, and oft preserves great Sinners from lesser Punishments, whereby he only reserves them for greater Judgments, as he did this Zedekiah here.

Mark 2. Micaiah (all alone, and not defended, or so much as vindicated by good Jehoshaphat ) doth not return blow for blow with his hand, but lays about him with his Tongue, and tells this proud False Prophet his Doom, ver 25. That though' now his Prophet-striking hand escaped God's stroke, yet for all his present strutting proudly, God would strike him shortly with such a dread, as he shall not know in what lurking hole to hide his Head with safety: And those Horns wherewith he now insulted, would not secure him from danger. This Zedekiah thus hid himself (say Osiander, Lavater, &c.) when he heard the Battle was lost, and feared that the proud Syrian Conqueror would break furiously into the City; or rather from fear of Ahab's Friends (saith P. Martyr, Piscator, &c.) who seeing Ahab slain, and his Army routed, would seek him out to the Slaughter, as the chief Abettor and Author of this pernicious War, and of Ahab 's Destruction.

Mark 3. Though Ahab's Son afterwards could not but (in Zeal) revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah, yet at present he goes off with Honor, but helpless Micaiah must still undergo most severe Censure, revengeful Ahab commands that he be returned to Prison from whence he came, ver. 26. with that scurrilous Nick-name upon him, [This fellow] v. 27. Though he was God's Prophet, and one of God's Privy-Council, Psal. 25.14. yet must he be Imprison'd, and fed with Bread and Water of Affliction only to keep him alive, that this Prisoners Pittance might reserve him for a farther bloody Punishment upon Ahab's Return, being too Cocksure and Confident of Victory. N. B. So Debauched were the Days of Ahab, that it was alike difficult to find a wicked man in his Prisons, or a godly man out of them; As it is a wonder to hear Ahab thus swagger and triumph before the Victory, which fell out quite contrary, forgetting his own Advice to Benhadad, [ Let not him that girds on his Harness boast, &c.] Chap. 20.11. yet now promising himself Peace, Power, Victory, and Revenge before he buckles on his Armor: So on the other hand, 'tis no less a wonder that good Jehoshaphat should stand by, and both hear and see all those insolent Tricks and Transactions, in abusing God's Prophet (whom he had caused to be sent for) yet becomes a mere mute, as too loath to displease Ahab, whose crafty Insinuations had too great Influence upon him; so that this good King had not one word to speak in the behalf of that good Prophet; which shows, (saith Peter Martyr ) N. B. That ill Company many times mars good men, and is as an infectious Air, too familiarly to breath in; bad Society doth deaden, or at least damps true Sanctity in the best Souls, &c.

Mark 4. Bold Micaiah cannot be conquered with all Ahab's Threats▪ ver. 28. but casts the credit of his Calling upon the Issue, as Moses did, Numb. 16.29. Deut. 18.21, 22. He was assured from Heaven of the Event on Earth, and that God would deliver him out of the mouth of this Lion, as 2 Tim. 4.17, 18. therefore he with the greatest Confidence, and ministerial Authority, denounceth Ahab's Doom, That he should never return in peace as he had promised to himself; his Hope shall perish, Prov. 11.7. and prove no better than a giving up the Ghost (which is but cold comfort) Job 11.20. and the Prophet calls all the People to be Witnesses of the truth of his Prophecy by the event of it, N. B. That when they saw those things (he had foretold) come to pass (saith Vatablus ) they might all then understand that he had delivered his Message by divine Inspiration, and that he, though but one and all alone, was in the Truth, and that the four hundred Prophets of Baal, notwithstanding their noise, multitude and uniformity, were in the Error, and acted by that lying Spirit the Devil, as in ver. 21, 22.

Now come we to the Concomitants, which is the second Part (after the Antecedents the first Part: ) Here be two Particulars, First, the Expedition undertaken, and, Secondly, the Fatal Conflict.

Remarks upon the Expedition are, First, Jehoshaphat joins with Ahab in undertaking the War: N. B. 'It is strange a man in whom good things were found, 2 Chron. 19.8. durst do so, having such fair forewarning from God's Prophet, yet adventures, ver. 29. We are told in 2 Chron. 18, ver. 1, 2, &c. (where this History is not Abridged, as is usual with that Author in other cases, but related at large, as being exceeding excellent in the whole of it) how Jehoshaphat having abundance of Wealth, made him too much fond of his new Affinity with Ahab, matching his eldest Son with Ahab's Daughter, 2 Kings 8.18. and now was he and his Retinue royally Feasted by Ahab, and he being of too facile a Disposition, enters into a League with him for waging this War, before he had consulted God by his Prophet, whether he might engage himself in it or no: After his Vows of Engagement, it was then his snare to make enquiry, Prov. 20 25. At this Consultation it was, that saucy Zedekiah smote Micaiah in the open Court, and in such a Presence as is before related, which was the greatest Impudency; and because he had no better Arguments to confute Micaiah 's dissuasives from this War, he answers him in the Figures and Moods of Barbara and Ferio, (terms in Logic ) which signify a barbarous smiting him▪ N. B. Had Micaiah so smitten Zedekiah, what a noise had been made of it by that bad King and his corrupt Courtiers? Jehoshaphat saw all this foul play, heard the Prophet's Prophesy, yet (as loath to break his tash League) goes along with Ahab to the hazard of his own Life.

Remark the Second; Ahab durst not trust his Baal's Prophets so far, as to trust himself in his own Royal Robes, but disguises himself, and makes Jehoshaphat Generalissimo of both the Armies (saith Osiander ) pretending hereby to Honor the King of Judah, but indeed intending to save himself, and to elude Micaiah 's Predictions, ver. 30. This he did (saith Grotius ) because he understood the Syrians chief aim would be to cut off Ahab, the only Author of the War, and so in truth Benhadad had commanded his Captains, ver. 31. As this was sublime Ingratitude in Benhadad, principally to seek the Life of him who so lately gave him his Life, Chap. 20.33, 34. N.B. Ill was that Snake saved (saith Dr. Hall ) that requites the favor of his Life with a Sting; and our English Proverb, [Save a Thief from the Gallows, and he will be the first to harm you,] was herein verified; So it was a sordid Treachery in Ahab (saith Peter Martyr ) to secure himself from harm (as he thought) and expose good Jehoshaphat knowingly to the utmost Peril: This is the right Character (saith he) of a wicked Man, so he may but save himself, he matters not what mischief befalls his Friends and Relations.

Remark the First, upon the fatal Conflict; The Battle begins, and Jehoshaphat is mistaken for Ahab, ver. 32, 33. he is furiously assaulted, and now sees to his sorrow, what an evil it was to be in bad Company, yea almost too late, had he not cried to God for help, 2 Chron. 18.31. and the Lord helped him. N. B. which precious Passage is not here, but is added by the Penman of the Chronicles, who relateth former Histories Recorded, but oft with advantage; the Syrians perceiving it was not Ahab, perhaps by his calling upon Jehovah only, and not upon Ahab's Idols, or however by a sweet Providence of God ( in whose sight the life of his Saints is precious, Psal. 116.15.) they turned away from him; Oh how good was God here!

Remark the Second upon the Conflict, is, The apparent Evidence of God's All-ordering Providence, even in things merely casual and contingent, Deut. 19.4. [ A man draws his bow at a venture, ver. 34.] neither knowing Ahab's Person, nor that God had doomed him to Death, yet the Hand of Heaven carries the Arrow between the Joints of Ahab 's Harness to his Heart, 2 Chron. 18.33. and surely his Sin now found him out, Numb 32.23. this Shaft was God's swift Messenger, to convey Death to a disguised Debtor, &c.

The last Parts are the Consequents of this Conflict.

Remark First; Ahab now lays bleeding in his Chariot, ver. 35. N. B. Well might he now wish he were Micaiah in the Jail: What Joy could he now have of his white Ivory Palace, ver. 39. built for pomp and pleasure, while his black Soul was bleeding itself out of his Body. The wicked have the advantage of the way (saith Dr. Hall ) but the godly of the end; his blood is running out to pay Naboth his Arrearages, and at Evening he died. Josephus saith without Book, that only Ahab was slain, all the Army escaped.

Remark the Second; Ahab's Death dissolves the Army, ver. 36, 37. A Proclamation is made to scatter the Sheep, when the Shepherd was smitten according to Micaiah 's Prophecy, ver. 17. What God speaks with his mouth, he will fulfil with his hand, 1 Kings 8.15. nor suffer his faithfulness to fail, Psal. 89.33. Micaiah had pawned the Reputation of a Prophet upon it, ver. 28.

Remark the Third; His cursed Carcass is carried in his all-bloody Chariot out of the Field to Samaria. The Chariot was washed at the Pool, there the Dogs came to claim their Due, lapping up Blood and Water together (as Vatablus saith) after their nature, and the Tongues of those Brutes verify the Tongue of God's Prophet.

Remark the last is, Micaiah and Elijah are justified, Naboth is revenged, Ahab is judged and his whole Council of false Prophets, are all confounded, which is a sufficient proof that Councils may err; and now, Zedekiah, [ware Horns] thou art the next Sacrifice, to expiate the Son Joram 's Vengeance, for leading his Father Ahab into Ruin: The Lord is righteous in all his ways, &c. Psal. 129.4. and 145.17.

2 Kings CHAP. the first.

BEfore the History hereof, some general Remarks must be made to make way for it. The first is, The last Chapter of the first of Kings gives a short account of Jehoshaphat's Life and Death, from ver. 41, to ver. 51. but speaks nothing of him in this second Book of Kings, yet have we a large Relation of Jehoshaphat 's Reign in the second Book of the Chronicles, Chapters 17, 18, 19, 20. the sum of which is referred to this last Book of Kings.

Remark the Second in general is; Ahaziah the Son of Ahab is briefly described, 1 Kings 22.51, 52, 53. but more amply in this, 2 Kings, chap. 1. but not at all mentioned in the 2d. of Chronicles, because his Reign was short, and enough had been recorded already of so bad a King.

Remark the Th •• d in general is; Ezra the Scribe (as is generally affirmed) was the holy Penman of these two Books of the Chronicles, as appears by the two last verses of the last chapter of these two Books, and the three first verses of the Book of Ezra, which are almost the same word for word. This is an evidence that they were written after the Captivity, and therefore that Book of Chronicles (to which the two Books of Kings do so frequently make a Reference) cannot be those Sacred Chronicles which were written long after both the Books of Kings: As the Hebrews do call these Holy Chronicles [Debre-Haiamim] the words or deeds of days, because they contain an History from Adam to Ezra's Day: So the Greeks call them [ 〈 in non-Latin alphabet 〉 ] which signifies Remainders, or gatherings up; implying, that the Books of Chronicles have gathered up, what the Books of Kings had left out, and not recorded, yet omit many passages that were before fully related, as the foul fall of David, and the fouler fall of Solomon, &c. we have not a word there of them.

The Fourth general Remark is; The second Book of Chronicles is the same with those two Books of Kings, save only, that after the separation of the Ten Tribes (which was the turning point, and began the Declinings of Israel's Glory ) that holy Penman gives over his History of the Kings of Israel (which is sufficiently supplied out of this second Book of Kings ) and insisteth only upon the History of the Kings of Judah until their Captivity in Babylon, and where-ever He relateth the same History formerly Recorded, he returns (as one phraseth it) with Usury, as is before noted. N.B. Only sometimes some of the Affairs of the Kingdom of Israel (wherein the two Kingdoms had to do one with another) are intermingled.

The Fifth general Remark is; The cogency of this consideration causeth it therefore to be unavoidably necessary, that as it hitherto hath been done, so the History both in this second of Kings, and in that second of Chronicles, must go hand in hand in conjunction, so far as the coincidency of matter doth constrain. Hereupon this History of the second of Kings, must be supplied out of that in the second of Chronicles, and so begin this Book with the History of Jehoshaphat, of whom we have heard a little out of the first of Kings; and though' he be not treated on in the second of Kings, yet is he largely in the second of Chronicles, therefore begin we with him (omitting what is already said) before we come to Ahaziah.

Remarks in particular first upon Jehoshaphat are, First; He was the fourth King of Judah, succeeding his Father Asa, 1 Kings 15.24. 2 Chron. 17.1. in whose History is first, His care of Religion; though' he was contemporary with wicked Ahab, and Reigning about eighteen years in Affinity with him, yet was he both Religious in his own person [walking in the first ways of David] before his fall into foul infirmities, ver. 3. he was not corrupted with that contagious Air of his neighbouring Idolatrous Israel, ver. 4. but his heart was lifted up in the ways of God, not with Pride, but with Zeal, ver. 6. He also endeavored to make his People Religious, by sending Teaching Princes, Priests and Levites, among them, to teach them the Law of God, ver. 7, 8, 9. and not Human Traditions. For this the Lord requited him with a rich Reward; 1. When he had established a Preaching Ministry [ the fear of the Lord fell upon Kingdoms round about him] ver. 10. And 2. His growing greatness brought in great Tributes to him from the Philistines, Arabians, &c. ver. 11. And 3. God blessed him with a prodigious Army of eleven hundred and sixty thousand brave fighting Men, ver. 12, 14, 19. of this 2d of Chron. c. 17. so that 'tis no wonder that Ahab molested him not, but made a League with him.

Remark the Second; After this, Jehoshaphat joins with Ahab, and marcheth with him to Ramoth Gilead, as is before related in 1 Kings 22. and now here again repeated, in 2 Chron. 18.1. to the last verse. N.B. 'It is usual for this Author Ezra, to give only an Abridgment of those Histories he found so fully Recorded before; yet this History he repeats over again almost word for word, which must needs most highly commend the Contents hereof, as exceeding necessary, useful and profitable, seeing the Holy Spirit (who was Ezra's Enditer ) can do nothing in vain: But he adds 2 Chron. 19.1. (as well as that precious passage, [The Lord helped him] noted before,) Jehoshaphat returned to his house in peace, looking upon his Deliverance as no less than a Miracle (saith Vatablus ) and reckoning himself as a brand plucked out of the fire, Zech. 3.3. and having seen Ahab suffer shipwreck before his Eyes, he resolves to take more care of his own tackling for time to come, &c.

Remark the Third; God sent a Reprover to him, 2 Chron. 19.2. even Jehu the Son of Hanant the Seer, who delivered his Message with better success to patient Jehoshaphat, than his Father had done to passionate Asa, 2 Chron. 16.7, 10, &c. whose wrath with God's Prophet would have better become wicked Ahab, than godly Asa; but a true sense of God's goodness in good Jehoshaphat (when he saw his Soul had through Divine Help at his call escaped as a Bird out of the snare of the Fowler, and as a Dove out of the Talons of an Eagle) had so melted down his mind, that he received the Prophet's Reproof, not only without passion and prejudice (which had been his Father's fault) but also with much calmness, and resolution to reform; for as he will no more be ensnared to venture unto Samaria, but continues at Jerusalem; so he took a progress in person to Review that Reformation he had begun before, but was Deformed by his Absence at Ramoth, ver. 4 5, 6, 7, 8. to the end of chap. 19.

2 Chron. CHAP. XX.

THIS Chapter Lavater calls a truly Golden Chapter, which contains in it many and great matters; nor is there any Chapter in this whole Book of Chronicles, wherein (saith he ) more may be learned. It consists of two general parts; First, The Felicity of Jehoshaphat in his waging War victoriously with the Ammonites, &c. The second is his Infelicity, in falling into his old sins again, &c.

In the first part there be Antecedents, Concomitants and Consequents.

Remarks First upon the Antecedents, are, 1. The best of men must not count it strange that they fall into divers Trials and Temptations, James 1.2, 3. Here God suffers a potent Enemy to set upon good Jehoshaphat, after his great care to reform and to set all to the right throughout his Kingdom, chap. 19. After all this, ver. 1, 2. the men of Moab, of Ammon, &c. (moved with envy at his growing greatness, and stirred up by the Syrians, against whom he had lately joined with Ahab ) were let loose upon him, this was that wrath of God which Jehu the Prophet denounced against him for his loving those that hated the Lord, chap. 19.2. yet because good things were found in him, as well as evil, v. 3. therefore in wrath God remembered mercy, Hab. 3.2. Tho' God suffered him to be tried (notwithstanding the good in him) yet his trial turns to his greater glory, and so God deals with all his Servants.

Remark the Second; This sudden Invasion by so vast a multitude (so far as Engedi ) put Jehoshaphat into a panic fear, though' he was always well prepared, chap. 17.14, 19. yet was this an unexpected surprise. N. B. Hereupon he proclaimed a Fast, that they might the better fit themselves for prayer; plenus venter non orat ardenter, the full belly prays dully, ver. 3. Fasting gives wings to praying; all his Subjects are summoned up Armed to Jerusalem to fast and pray in the Temple, ver. 4. Jehoshaphat stands up upon the Scaffold in the great Court, to be the mouth of the People unto God, ver. 5. as Solomon had been before him, 1 Kings 8.22. 'It is called the New Court, because newly repaired, chap. 15.8. Ora, labora, pray first, then fight, &c.

Remark the Third; Jehoshaphat's prayer, from ver. 6, to 13. wherein,

Mark 1. He maketh these two Attributes of God (his might and his mercy ) to be the two main Pillars of his prayer of faith, ver. 6, 7. as Jachin and Boaz were the stability and strength of the Temple. N. B. Choice of fit Attributes to represent God in prayer, helps faith, and causes fervency.

Mark 2. He is God's Remembrancer, ver. 8, 9. as God commands, Isa 62.6. Thus he argues with God [ Lord, thou didst favor Abraham as thy friend, and gavest him this Land; his Seed hath dwelt in it, and hath built thee a Sanctuary, and Solomon prayed in it, that thou would turn away the evil of the Sword, &c. 1 Kings 8.37, &c. We are still thy Tenants, wilt thou, oh our great Landlord, defend us? Surely thou wilt, &c.

Mark 3. He spreads before the Lord the injurious Ingratitude of Moab and Ammon, whom we molested not at thy command, when we came out of Egypt, Deut. 2.5, 9, 19. Numb. 20.21. yet now do they come to dispossess us, whom God hath put into possession of that good Land promised to Abraham, and performed to his Posterity. Didst thou, Lord, accept of Solomon 's prayer by fire from Heaven, and shall these Enemies now cast us out, &c? ver. 10, 11, 12. Thus he engaged God in his Cause, &c.

Mark 4. All Judah stood before the Lord with their little ones, v. 13. at Jehoshaphat 's prayer; N. B. Not only the Jews, but even the Gentiles did this in great distress, as Jonah 3.4, 5. (saith Sanctius ) partly to promote their hearts to more fervent Devotion, having their Eyes upon their harmless Children, &c. and partly to move God's compassion; not as if God were changeable at such sights, but because he had declared such means and methods should prevail with him, Deut. 29.11. and 31.12. Joel 2.16. such an holy violence is well pleasing to God, saith Tertullian.

Remark the Fourth; Is God's Answer to Jehoshaphat's powerful Prayer.

Mark 1. Jahaziel a Levite, was immediately inspired by God, ver. 14 a man famous (saith Piscator ) therefore is his Genealogy so distinctly described; he stood up in the midst to declare God's Message to them.

Mark 2. In his comfortable Message from God, Regem post Plebem nominat, he nameth the King after the People, ver. 15. Grotius saith, he did it as Christ named Peter after the Disciples, Mark 16.7. though' Peter was most concerned in the comfort. N. B. Jehoshaphat is not displeased with it, yet the Pope is highly affronted, if he be once named after the greatest Kings and Emperors.

Mark 3. This inspired Levite foretells them, their God would fight for them, and he alone will do the work, they shall not need to strike one stroke, therefore fear not their vast multitudes.

Mark 4. He foretells them (for the better confirming their Faith against their Fear ) the very Motion of their Enemy, ver. 16.17. they are marching to Ziz, which signifies a Pot or Caldron, because (saith the Gloss ) this was the place in which God did cut the Enemy in pieces, and made them (as it were) meat for the Pot: And he bids them [go down tomorrow] and ye shall only be Spectators, saith Vatablus.

Remark the Fifth, Is the marvelous Influence this Levite's Prophecy had upon both the Prince and the People, ver. 18, 19.

Mark 1. Jehoshaphat bows his head to the ground, making a low obeisance in token of his due Veneration to God (for this gracious Answer to his Prayer ) of his belief of it, and of his thankfulness for it.

Mark 2. The People did likewise prostrate themselves with their faces towards the Most Holy Place, where the Ark of God was.

Mark 3. The former part of this night was spent in Doxologies and solemn Thanksgiving to God for his exceeding great and precious Promise. The Levites in general at Jehoshaphat 's Appointment stood up to sing praises to the Lord, with loud voices, and with lifted up hearts too, they sang a Triumphant Song, their Faith ensuring the Victory.

Secondly, The Concomitants of the first part, ver. 20, 21, 22, 23, 24.

Remarks are, 1. Jehoshaphat's Oration to his People rising up early the next morning to march against the Enemy, ver. 20. This was not a Speech so much Military as from a General of an Army, but also truly Divine as from a Professor of Divinity [ Believe in the Lord &c. so shall ye be established, &c.] Vete amenu, Hebr. that is, say the Amen to this Divine Promise and Prophecy; believe God, and believe his Prophet Jahaziel, so God will stablish your Faith, he will perform his Promise, and your present March against this formidable multitude shall be marvelously prosperous. This sense Maluenda puts upon this Sentence of Jehoshaphat. N.B. Faith is a special means to obtain the benefit of God's Promise, Isa. 7.9. Heb. 6.12. there God is concerned for his Glory, but Unbelief frustrates all, &c. This golden Sentence [Believe and prosper] ver. 20. may not be omitted without some short Animadversions.

Mark the first is, Faith in God's Word of Promise, is the best stay in Evil Times: The more we rest and rely upon God's Power and Providence, the more we engage God to perform his Promises. Herein Rules are to be regarded to regulate our Faith.

Mark the second; These Rules are reducible to three Heads.

The first Rule is, We must rightly understand the Nature of the Promises, which are the Object of our believing. Christ's Disciples staggered at the Promise (which Abraham did not by the strength of his Faith, Rom. 4.20.) [ we trusted it had been he, &c.] Luke 24. v. 21. the reason of their staggering thus, was their want of a right understanding the nature of God's Promise; they dreamed of a Carnal Kingdom, wherein they expected promotions at Christ's right hand and left, whereas it was Spiritual only.

Remark the Second; The second Rule is, We must observe the Order of God's Providence in performing his Promises; wherein three things must be well understood: The first is, God oft delays to do, what he hath declared he intends to do, both in 1. Punishing the wicked: Eccles. 8.11. Isa. 10.12. Psal. 107.42. and 1 Sam. 2.9. God delays to stop the mouth of the wicked, only till they have done their work, and till their sins be full, Gen. 15.16. 2. In rewarding the godly, he delays, also; for, (1.) He will be trusted; he could have cast down the Walls of Jericho the first day; yet must Israel trust him till the seventh day. (2.) He will have us to find out the accursed thing, &c. Josh. 7.11. The continuance of the Captivity made them search their ways, Lam. 3.40. (3.) It makes Mercy more sweet when it comes after a little delay; had Abraham got his Isaac in the first year of his Marriage, his Son would not have been such a