A Complete History and Mystery of the Old and New Testament

2 Kings CHAP. I.

THIS Chapter is a Narrative of the Life of Ahaziah, who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead, and his Successor when he fell there, and Contemporary with Jehoshaphat, as before. The two General Parts of this Chapter are, 1st, the Life, and, 2dly, the Death of this King.

Remarks upon the First, are, First this Ahaziah hath a black Brand put upon him, 1 Kings 22.51, 52, 53. 〈 in non-Latin alphabet 〉 , an evil Egg, of an evil Bird; his Father Ahab was bad, but his Mother Jezebel was well worse: No good Son could well be expected from such notoriously bad Parents, seeing both their Loins and their Lives were sufficient to Debauch him. He clave close to his Parents Patterns, and succeeded Ahab not only in his Throne, but also in his Sin; so he did truly [Patrizare,] prone to prove the same Sins, and to be his Father's Second Edition therein.

Remark the Second; This mopish Man makes Moab revolt from their long Subjection, ver. 1. here; they had been subdued by David, 2 Sam. 8.2. Upon the Division Moab was adjoined to the Ten Tribes, as Edom was to Judah, 1 Kings 22.47. Moab had furnished Israel with rich Flocks and Fleeces, Chap. 3.4, 5▪ and was kept in that Subjection until that warlike King Ahab died; but now they cast off the Yoke when Ahaziah comes, who was a weak as well as a wicked King: This was the first Judgment of God upon him, to punish his Wickedness.

Remark the Third, is, This mopish Man hearing of Moab's Revolt, walks musing upon the Battlements of his Palace, and leaning on the Lattice, the same righteous God that had guided the Arrow to kill Ahab, now orders the Lattice to break asunder, and to let Ahaziah fall, so as mortally to wound him, vee. 2. Where can obstinate Sinners be, but God's Justice may meet them, and their sin find them out? Numb. 32.23. now is he disenabled to attempt anything against Moab.

Remark the Fourth, is, When this Second Judgment of God had befall'n him, he, fearing Death, and being desirous of Life, inquires of Baal-zebub, or of the Devil, and not of God, touching the Issue. Thus his Body was not so sick, as his Soul was sinful, in sending to Satan either for Medicine or for Intelligence. This is the first time we hear of Baal-zebub in Scripture; the Name signifies a Fly-Lord; the Ekronites called their Idol thus, thinking (by the persuasion of their Priests) that Baal freed their Country from the annoyance of Flies, wherewith they were much infested. All the Dunghil-Deities of the Pagans were Devil's, saith the Apostle, 1 Cor. 10.20. and in after-times the Prince of Devils is called Beelzebub, Matth. 12.24. At Ekron he was chiefly Worshipped, hence Acheron is taken for Hell in Virgil.

Saul had said the same in effect; If God will not be my Friend, the Devil will be glad to be so, 1 Sam. 28.6, 7. but Ahaziah (Saul's worse) seeks not to God at all, but to the Devil in the first place: Nor did he seek to his own Baal, for that he had lately gull'd Ahab out of his Life, but to that of Ekron among the Philistines: Oh sottish Soul, thus to admire a Foreign Idol!

Remark the Fifth; The Lord looked upon this Message as an intolerable Affront to himself, that a King of Israel should so far degenerate from an Israelite indeed, John 1.47. as to prefer the Idol or Devil of Ekron before the God of Israel, who had never said to the Seed of Jacob or Israel, [Seek ye me in vain,] but bids them [Concerning the work of his hands command him, and be ashamed of their dumb Idols, Isa. 45.11, 16, 19] because of this heinous Crime in ascribing Prescience (God's Attribute) to the Devil, who knows no future Things but what are in their working Causes, or in the Light of Partici •• tion (as the Schoolmen say) therefore God sent his Angel (a great honor) to Elijah, who bids him meet the Messengers of Ahaziah, and denounce the Doom of Death to him, ver. 3, 4. and then, when he had better do anything else than die, Eccles. 7.17.

Remark the Sixth, The Messengers (saith Peter Martyr ) thought Elijab to be more than a Man, even some Angel, who knew the King's Secrets, delivered to them in his Bed-Chamber, therefore durst not apprehend him, but he departed to Mount Carmel, and they returned to the King with the Tidings without going to Ekron, concluding, he that could tell what the King had so secretly spoken, could also foretell how he should finally speed. N. B. Their so speedy return did easily discover to the King they had not been at Ekron, therefore he enquires of them; What manner of man he was that met them with these Tidings? ver. 5, 6, 7. they describe him, ver. 8. how he had a rough Garment, Zech. 13.4. a pattern of Repentance, Isa. 20.2. Matth. 3.4. Hebr. 11.37. to mind the King of becoming a Penitent, otherwise he was himself hastening to Beelzebub the Prince of Devils, Matth. 12.24. and Baalzebub the God of Ekron could not save him from it.

The Second Part of this Chapter hath relation to the Death of Ahaziah, as it was ushered in by the Death of two of his Captains, and an Hundred of his Men of War by Fire from Heaven.

Remark the First, is, Ahaziah readily apprehends it to be Elijah, whom he had seen more than once, an unwelcome Guest to his Father Ahab, and to his Mother Jezebel; and, instead of Repenting, he resolveth in a great rage to make Elijah die before himself, saith Sanctius: N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him, but a Captain of War with a Band of Soldiers to fetch him by force, ver. 9. All Authors agree, That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatenings against the Lord's Prophet, she being as highly incensed against him, 1 Kings 19.2. as ever Herodias was against John the Baptist, Matth. 14.8. This Captain goes to Carmel, and there calls him in contempt, [Thou man of God, come down] I must carry thee Prisoner to the King; or, if he confessed him to be so without a Jear, 'twas with a false Heart and bloody Hands, the World abounds with Courtesies, that be no better than Cruelties.

Remark the Second; This proud and profane Captain with his fifty, Elijah destroys by Fire from Heaven, as 1 Kings 18.38. which was his Ninth Miracle, ver. 10. Vatablus saith here, [Thou thinks me not a man of God, but scornfully calls me so. yet God will prove me to be so by Fire from Heaven.] This Judgment was the greater, wherein not one of the one and fifty were spared. N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion, but from a pure Zeal to vindicate God's Name and Glory (which was so notoriously dishonored) and from a motion of God's Spirit, whereof God gave his Approbation in a miraculous Answer to his Prayer▪ Therefore Christ doth not condemn this Fact of Elijah (saith Peter Martyr ) when he reproved his Disciples for desiring such a Deed from private Revenge, and not from a divine Impulse, nor suitable to a Gospel-Spirit, much differing from Elijah's Severity, Luke 9.54, 55.

Remark the Third; Neither Oracles nor Miracles can mend this mad King, though he lay on his Death-bed, yet is nothing moved (saith Peter Martyr ) at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with, Gen. 19.24. the whole World will be so, 2 Pet. 3.7. yea and the Torments of Hell are resembled by it, Mark 9.43. Notwithstanding Ahaziah in his Frenzy exposes one Company after another, and this second Captain was more impudent than the first, saying, [Come down quickly] ver. 11. as if he had said, [or I will fetch thee down with a Vengeance,] therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance, and worthily made him an Example to his Successor, who would not take the Example of his Predecessor to beware, &c. ver. 12. This was Elijah's Tenth Miracle.

Remark the Fourth; This frantic King doth desperately expose a Third Captain and his Company, ver. 13, 14. Ahaziah, &c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel, 1 Kings 18.38. so powerful was this Prophet's Prayer, James 5.17. and now again he had done the like twice, to lick up the two Bands of Soldiers at Carmel also; yet the King (in despite of God and his Prophet) sends a Third Captain with his Company: This Captain took caution, and considered what a sorry thing Man is in the Hands of his Maker, who by a flash of Lightning had licked up two Captains with their Companies, therefore he prostrates himself before God's miraculously protected Prophet, expressing a Reverence to his Person, and a belief of his Power, with a dread of God's Wrath. N. B. Hereupon, some think, it was good Obadiah who, the King knew, could best prevail with the Prophet, to come along with him to the Court. He saw nothing could be got by strong hand, so tries what might be done by Suit, and he sues more for own Life, than for Elijah 's Company, God and not he must direct him therein: He saw the Mad King incapable of Admonition, but fears not to find Elijah inexorable.

Remark the Fifth, God commands Elijah by his Angel to go without fear, ver. 15. What could he expect at Court from a raging King, a Jezebel at his Elbow, &c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant, his Faith was grown above his former fear, when he fled from the face of Jezebel, 1 Kings 19.3. He comes confidently into the King's Bed-chamber, ver. 16. tells the King to his Face his whole errand not abating a Word: The King, as daunted with the Prophet's presence and message, is strangely manucled and muzzl'd, he neither speaks nor acts against him. N.B. The stoutest and stubbornest Stomachs must stoop, when God takes them to task, Prov. 16.1. and 21.1. Ahaziah died away, ver. 17. undoubtedly so affrighted with Elijah 's Words, as it hastened his Death, whereas he might have recovered as did Hezekiah, had he sought to God, and not to the Devil: Now dies he childless, and leaves his Throne to his Brother Jehoram, &c.

2 Kings CHAP. II.

THIS Chapter treats, first upon Elijah 's Translation, and secondly, upon the Miracles wrought by Elisha his Successor. As to the first Part, namely, Elijah 's Rapture, the Antecedents, the Concomitants, and the Consequents are considerable. Remarks upon the Antecedents of his Rapture, are

First, Before Elijah left this lower World, he resolves to visit the Schools of the Prophets, that he might strengthen their Hands and Hearts in God's Work, and bestow his last farewell upon them on Earth, before his Chariot of Triumph came to fetch him home to Heaven: This last Journey of his ( Peter Martyr saith) was Circular after a sort, for He went from Gilgal near Jordan, thence to Bethel and Jericho, and then returned to Jordan again, from ver. 1, to the 8.

Remark the Second, 'It is a marvelous good Providence of God (saith Peter Martyr ) that any true Prophets should be preserved in those places, when Idolatry abounded, and the false Prophets of Baal were so Triumphant, yea and Jezebel herself (who persecuted them to Death) was alive: And though Obadiah had hid an hundred in Caves, yet now to find open Schools of them, especially in Bethel, where one of Jeroboam 's Golden Calves was set up, yea and in that cursed City Jericho, is matter of great Admiration. N.B. Yet God over-ruled Matters to preserve them to a Prodigy, lest his People should wholly want the Light of his Word.

Remark the Third, This is no less marvelous, that the two Prophets of the ten Tribes ( Elijah and Elisha ) did far outshine all those Prophets that belonged to the two Tribes in their manifold Miracles, the Reasons are supposed, 1. Because Idolatry was more grievous in the former, than in the latter, and where Sin did most abound, there God gave the greater Grace to stop the Inundation of it. And 2. The truly pious Israeli es were more grievously tempted to forsake God, than the Jews were, &c.

Remark the Fourth, Elijah bids Elisha three Times do that which he denied to do.

First, He bids him carry at Gilgal. Secondly, At Bethel. And Thirdly, At Jericho, but Elisha gave Elijah three Denials to His command, and not barely in Negatives, but each time He confirms his Denial with an Oath also: Though this may seem strange, that so good a Servant, dare thus peremptorily disobey the Commands of so good a Master; Yet was this an Holy, and Zealous Disobedience, for Lavater, Vatablus, Peter Martyr, Piscator, &c. Say 1. That God had revealed to Elisha the Rapture of Elijah, as well as to the Sons of the Prophets, ver. 3, 5. 2. He knew that his Master did bid him tarry, only to try the Truth of his Love, whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him, that he might be a Witness of his Translation, for the good of the Church in all Ages. 4. God suggested to him, that at their parting, he should have a double Portion given him. Therefore Elisha must be pardoned for disobeying his Master.

Remark the Fifth, Elijah passeth from Jericho to Jordan, which He smote with his Mantle and Divided it (as Joshua had done before) and passed over it with Elisha, fifty Sons of the Prophets looking on, ver. 7, 8. This was Elijah 's eleventh Miracle, wrought by very improbable means, not by the Ark of God, as Josh. 3.17. but by his Mantle only, having a Divine Power accompanying the means, N.B. That there might be a meet Parallel betwixt the two great Prophets, who were to meet the Messias upon Mount Tabor, Moses and Elias, Matth. 17.3, 4. What Moses had done to the Red Sea by his Rod (an unlikely Instrument) Exod. 14.16, 21. That Elijah doth to Jordan with his Mantle here, and Moses 's Body was hid, as Elijah 's Body was translated.

Remark the Sixth, Elijah, drawing nigh to tread upon his last ground, offers a munificent Boon to his faithful Servant, who asks a double Portion, ver. 9.

Mark 1. A Pious Master cannot but be kind-hearted (so far as he can) to such a Servant, as he hath found faithful to him before his Departure from him: Thus the best of Masters (our blessed Messias ) was kind-hearted to his Disciples, saying to them before his Departure from them [Ask what ye will, and ye shall receive it, that your Joy may be full,] Joh. 16.24.

Mark 2. Elijah bids not Elisha [ Ask what he would, &c.] as having Power in Himself to gratify his Request, but as God's Instrument only, and this he did by a Divine Instinct, knowing, what he craved of God for him, would be done, &c.

Mark 3. Elijah saith not [Ask of we after I be gone, but before I go] saith Peter Martyr, to teach us, Invocation of Saints departed, is no Duty of God's commanding: We may have Communion here, but no Commerce hereafter, with them.

Mark 4. Elisha asks a double Portion, which is variously sensed. N. B. As 1. Vatablus saith, He asked only two parts of Elijah 's three, for 'tis not probable, he could be so confident, as to expect any excelling of his Master. 2. Peter Martyr saith, it was not his Pride, but his Zeal for ability to bring back Israel from Idolatry, which Elijah had not done; therefore he asks a more powerful Spirit, and Christ promised greater Works to be done by his Apostles, than by himself, Joh. 14.12. 3. Erpennius saith, Elijah wrought eight Miracles only, but Elisha sixteen, so doubled them. 4. Junius and Grotius say, He alludes to the double Portion of the first Born, Deut. 21.17. above all their Brethren, so Elisha being to succeed Elijah was to be the Head of all the Prophets; He desired double to what the rest of the Prophets had. 5. Piscator, &c. say, his desire to excel even his Master in spiritual Gifts was no Sin, but warranted by God's Word, 1 Cor. 12.31. and 14.12. and the same is, 1 King. 1.37. where God said [Amen] to Benaiah 's Prayer, making Solomon 's Reign to represent the Church Triumphant, as David 's did only the Church Militant. 6. Osiander, &c. say, that Elisha was more frequently conversant among Men than Elijah had been, who mostly led an absconded Life, and he taught the People more, and lived with greater Pomp in King's Courts, so needed more double Grace.

Mark 5. Elijah answers [thou hast asked a singular Gift ] (not single, of Prophecy, but of Miracles too); yet seeing thou hast not asked Riches and Honors, &c. for thyself, but spiritual Blessings for God's Glory, and the Churches good, God will give thee them, provided thou see me when I am taken up. N.B. This was the Sign by Divine Direction, to make Elisha watch and pray the more earnestly: Hereby his Request was justified, for had it been unlawful, the Prophet would have reproved him, as Christ did his Disciples in the like Case, Luke 9.46, 47. Mark 10, 36, 37, 38. Had Elisha been negligent in beholding, his hopes had been dashed, and he had lost his beg'd Boon. N.B. Such have need to be doubly Diligent and Vigilant, that desire double Grace, &c. Elisha gains it, by being an Eye-witness of Elijah 's glorious Rapture, as the Men of Galilee were of Christ's Ascension, Acts 1.10, 11. and gained the Spirit after it, Acts 2.2, 3, 4.

The second Part is, the Concomitants, upon which

Remark the First, When Elijah had long and happily fought the Wars of his God, and accomplished his warfare with many glorious Victories, then his God sent him a Chariot of Triumph to fetch him home from Earth to Heaven, ver. 11. then comes a bright Cloud formed in the fashion of a Chariot, and managed by the Holy Angels; those Seraphims or fiery Spirits, fetch up this Seraphical Doctor, who was of a fiery Spirit also, so there was a suitableness, Psal. 68 17. and 104.4. N.B. This fiery Chariot was the Means or Instrument of Elijah 's Translation, yet was it not really a Chariot of Fire (saith Lavater ) for then it would have burnt up the Prophet, and would have been rather a torture to him than a Rapture of him: But it was the Angels (saith Grotius ) that appeared in the splendid form and similitude of a fiery Chariot only, and in a Whirlwind also, both which ( Fire and a Whirlwind ) had affrighted Elijah in the Rock of Horeb, 1 Kings 19.11, 12. here was again Terror and Violence. N.B. None ever (saith Dr. Hall ) entered into Glory with ease, this most favorable change had some equivalency in it to a natural Dissolution. Oh that we could cry, come Death, come Fire, come Whirlwind, all worthily welcome, that carries us to Heaven.

Remark the Second, upon the Concomitants is, The Time when, the Place where, and the Posture and Practice Elijah was in, when this Chariot of Heaven came to fetch him to Heaven, 'tis expressly said [as he was walking and talking] we are not told what these two were talking on, Peter Martyr saith, it was about anointing the two Kings; Sanctius saith, it was about Modelling the Colleges of the Prophets; and Mr. Mayer 's Opinion is as probable as either of the other, saying, N.B. That Elijah foreseeing the wickedness of Jehoram, wrote a Letter, and now committed it to Elisha, that he might deliver it to that wicked King, when he saw that time, 2 Chron. 21.12. but more of that when we come to it: However this must be taken for granted, that this was Divine Discourse betwixt those two great Divine Prophets, for this is certain, that Elijah had committed to Elisha the anointing of Hazael to be King of Syria, 1 Kings 19.16, 17. which was not done, till after Elijah 's Departure, and undoubtedly Elijah was instructing Elisha about all those future Matters of Moment: N.B. What a God-pleasing Ordinance, Holy Conference and Godly Discourse is in our Walkings and Talkings. Without all doubt, Elijah knew well, what was fittest to be done at his departing time, He was not taken up into Heaven from his Praying in Private, or in his solitary and serious Meditation, but in this Ordinance of Divine Discourse with Elisha: Had he not known that this Godly Conference was more necessary and Divine, it had given way (saith Dr. Hall ) to Prayer and Meditation: There can be no better state or posture, for the Messenger of our Dissolution to find us in, than in a diligent Prosecution of the Duties of our Office; our sedulous Attendance upon our Generation-work, is no less pleasing to God, than is our private Devotion, Blessed is the Man whom his Master, when He cometh, doth find so doing, Matth. 24.46.

The Third Remark is, The Place whither this Chariot of Fire carried Elijah, 'tis said [into Heaven] whereof there be various Opinions. As 1. That of the Schoolmen, &c. saying, He was wrapped up into some pleasant Place prepared of old for pious Spirits, that expected the Messiah 's opening Paradise for them. 2. Vatablus, &c. say, He was carried into Abraham 's Bosom, which they suppose to be rather in the Air than on the Earth, yet grant that his Garments were burnt by the Fire, and his Body was changed and made immortal. N.B. Their ground is, that [No Man ascended into Heaven, before Christ that descended from Heaven] John 3.13. and the passage into Paradise was not yet opened by Christ, 1 Cor. 15.20. he is the first Fruits that went thither, Luke 23.43. But 3. The most Orthodox Opinion is, that He was taken up into the Third Heaven, so called, 2 Cor. 12.2. that heavenly Paradise, where the Souls of Saints departed are, where Christ in his Human Nature is, Acts 1.11. and where all Believers after the General Resurrection shall be with Christ their Head in Everlasting Glory; Into this glorious Heaven was Elijah translated, as Enoch had been before him, Gen. 5.24. Heb. 11.5. both in Soul and Body: His Body being so transformed in the way, and changed in a moment, that his corruptible put on incorruption, and his mortal immortality, 1 Cor. 15.51, 52, 53. so as to make him meet to be admitted into those Mansions of Glory. And Chrysostom hath a Conceit, that the Devil (that Prince of the Air, Eph. 2.2.) was very much amazed, when he saw Elijah thus marvelously convoyed in a Chariot of Triumph through his Country and Territories. N.B. 1. As this Rapture of Elijah was a Type of Christ's glorious Ascension, Mar. 16.19. Acts 1.11. so it was an ensuring Evidence, both as of the Resurrection of our Bodies in General, so likewise more particularly of the last Rapture of such Saints as shall be living upon Earth, when Christ cometh to the last General Judgment, 1 Thess. 4.17. 2. As this magnificent Rapture was an Effect of Elijah 's strong and miraculous Faith, in this respect it may be reckoned his twelfth and last Miracle.

Now come we to the third Particular, the Consequents of this Rapture. Remarks hereupon are.

First, Elisha 's lamenting the loss of his good Master, ver. 12. This he doth, 1. By Words. And 2. By Deeds, 'tis said [He saw all this glorious Transaction and Translation] this was the Condition of his grant of a double Portion, ver. 10. therefore kept he both his Eyes and his Heart so fixed upon his Master, that he would admit of no Interruption, but twice he gave a Repulse to his fellow Prophets with [hold ye your Peace] ver. 3, 5. that is, give ye me no Diversion, I may not look off from my Master, to look upon you: And now when he saw him got up a good way from Earth towards Heaven, He 1. Cries out like an Orphan [ my Father, my Father, &c.] not minding now his natural Father, Shaphat, 1 Kings 19.16. but the loss of his Spiritual Father was intolerable to him, though he was like to gain a double Portion of God's Spirit by his looking upon this loss: Nor doth he bemoan his own loss only, but likewise the prodigious loss this was to all Israel, who had lost in him [their Chariots and Horsemen] wherein he not only alludes to this Triumphal Chariot he now saw, but he also (saith Grotius and Vatablus, &c.) intimates that Elijah had been a better Bulwark to Israel by his Prayers and Power with God, and by Counsel and Instruction for their Preservation, then all their Chariots, Horsemen, and other Warlike Provisions. N.B. In this respect, this Elisha afterward had the same style given him by Joash King of Israel, Chap. 13.14. which was an apt Remuneration of his pious Affection to his good Master. 2. His Deeds after those aforesaid Words, were 1. He Rent his own Cloths into two pieces, which was an ancient Expression of Grief, Gen. 37.29, 34. 2. He took up Elijah 's Mantle that fell from him, ver. 13. (whereof he had no need in Heaven) God ordered its fall (saith Grotius ) for Elisha 's Comfort, and for the fortifying of his Faith, that together with the Mantle (given as a Pledge) both the Office and Spirit of Elijah should rest upon Elisha his Successor. This Mantle was a good amends for his own clothes that he had rent, and this he keeps as a memorial of his Master. 3. He returns back to Jordan, wearing this Mantle as his Master had done, and in Imitation of his Master, smites the Waters with the Mantle, ver. 14. crying [where is the Lord God of Elijah?] not out of doubt and Diffidence, but from Faith and an earnest desire to see an experimental Proof of his Master's Promise of a double Portion, &c. I find some Learned men have other Sentiments than ordinary hereof, partly grounded upon the Ambiguity of the Hebrew word [Aph-Hu] and partly, because these Words [He smote the Waters] are mentioned twice: As to the former [Aph-Hu] which we read [ and when He, &c.] they take for one of God's Attributes with an Emphatical Interrogation [even himself?] or [even the same?] as if he doubted whether God would be the same to him, that he had been to Elijah: As to the latter they say, the Repetition of his smiting the Waters, implies, that the Waters did not divide at his first smiting, for which they render these Reasons. 1. God doth not grant Miracles immediately, lest they should by too much facility be undervalued. 2. Lest the Miracle should be ascribed to the external Means. 3. Lest Elisha should Pride himself too much in his double Portion, and think himself equal if not Superior to his Master. 4. Lest Elisha should Attribute too much to his own Merits. and too little to God's Bounty: So Lyra, Sanctius, &c. say. N.B. However, when we come to an Ordinance of God, we ought to cry with Elisha here [Where is the Lord God of this Ordinance?] every Ordinance is as a Mantle, which our Lord and Master Jesus Christ hath dropped down from Heaven to us that we may wear them and wrap ourselves up in them to keep us warm; yet the bare Ordinances of God will not warm our Hearts, unless the God of Ordinances be in and with them: It was Christ's presence with the two Disciples discoursing in their way to Emmaus, that made them say [Did not our Hearts burn within us, while he talked with us in the way?] Luke 24.32. so we may say, if so in the way of his Ordinances, &c.

Remark the Second upon the Consequents is, The Sons of the Prophets saw the River remove its streams in obedience to Elijah 's Mantle, though it had changed it's Master, and was now in Elisha 's Hands, yet Elijah 's Spirit remained behind him with Elisha. Hereupon they meet him, ver. 15. and though' these Men had been trained up in the Schools of the Prophets, and Elisha among Carts and Ploughs, yet do they give him due Veneration, as one now endowed with Elijah 's Spirit, and whom God had made a Father of the Prophets: Yet these Young Prophets are as full of Zeal for Elijah, as they are of Reverence to Elisha, ver. 16, 17▪ 18.

Mark 1. Their Incredulity, in not believing that Elijah was now translated into Heaven, but thinking that some Angel had taken him up, and carried him to some obscure place on Earth, according to 1 Kings 18.12. so still ought to retain his Dignity over the Prophets, yet would they be so obsequious to their new Master, as not to send their fifty Sons of strength to seek their old Master without Elisha 's leave, but he said [ send not, &c.]

Mark 2. Their Importunity, they were so urgent with him for Leave and Liberty, that Elisha was ashamed to seem inexorable; therefore he saith [Send, seeing you are so set upon it, though I am assured, you are sure to lose your labor,] as indeed they did after they had wearied themselves with three days search. N. B. The uncounselable are commonly unsuccessful in their enterprises, and are best satisfied when wearied with their own ways, nothing will teach them wit, but disappointment.

Remark the Third is, The Miracles that Elisha wrought by his double Spirit, and all as Answers to his ardent Ejaculation [ Where is the Lord God of Elijah?] The same God clothed Elisha with Elijah 's Spirit as well as with his Mantle, whereof he had many ensuing Experiments. There be three Miracles that Elisha wrought, mentioned in this Chapter. His first Miracle was the Dividing of Jordan, described, (1.) By its Organ, the Mantle of Elijah, ver. 13. (2.) By its Author, Manner and Matter, ver. 14. (3.) By its Witnesses and Spectators, the Sons of the Prophets, ver. 15. as above, which when they saw, they came to congratulate the Gift of God bestowed upon him, and to own him as their Master, for like Miracles argued the like Spirit in him. And indeed Elisha wanted not the Evidences of a Double Spirit to that of Elijah, which he desired, seeing his Miracles that are mentioned in Scripture-Record, were about twenty: For besides the three here, ver. 14▪ 22, and 24. there be many more Recorded, whereof take this Epitome, chap. 3.20. chap. 4.6, 17, 36, 41, 44. chap. 5.14, 27. chap. 6.6, 10, 13, 17, 18, 20. chap. 7.6, 18. and chap. 13.21. in all seventeen more; so that almost 'tis a Duplication of Elijah's Miracles.

Remark the Fourth; Elisha's second Miracle was, his healing the bad Waters of Jericho here, ver. 19, 20, 21, 22. wherein,

Mark 1. The Citizens petition to Elisha, ver. 10. So wise was this cursed City grown by their College of Prophets, as to make improvement of this Master-Prophet while they had him; 'twere well, if all People were so wise. In their Address they say [My Lord] acknowledging his Authority over their Society in whose name the Speaker spoke [The Situation of this City is pleasant, but the Waters are naught, and thereby the Ground is barren.] N.B. The same may be said of all such Places (though' never so pleasant) as want those Waters of Life, Gospel-Ordinances, purely and powerfully Administred in them, such should seek Redress as those do here: But this evil here had not been original, when Israel came first hither: 'It is more probable that it was God's Curse inflicted for Hiel's Presumption in Rebuilding that City, 1 Kings 16.34. A fruitful Land God turns into barrenness, for Men's sin, Psal. 107.34. Deut. 28.24.

Mark 2. The means of healing, ver. 20. Elisha calls for a new Cruse, that no suspicion might be of working the Miracle by virtue of anything that had been in it before; and that no Legal Pollution might hinder its miraculous operation; he bids [Put Salt therein] a most improper and improbable Remedy; for Salt naturally makes Waters brackish, and Land barren: See Judge. 9.45. N.B. God oft works by contraries, that his power might the more appear, working without or against means.

Mark 3. The miraculous Effect of this seeming ridiculous means (both for the quality and the quantity of Salt, and the place where that small part was put: The Fountain or Spring quickly works forth anything put into it. Elisha by Divine Direction pours the Salt in, and heals them, ver. 21, 22. N.B. He pours not the Salt into the Stream or Channel, but into the Spring or Fountain. So when God casts the Salt of Grace into our hearts (those Fountains of Affections and Actions) if but one small Cruse-full thereof, we are immediately healed, not so much as a thought can pass betwixt the Receipt and the Remedy, Matth. 8.3. and 20.34. Mark 1.31, 42. Luke 8.44, 47, 55, &c.

Remark the Fifth, Is Elisha's cursing the scoffing Children, described in all its Circumstances, ver. 23, 24, 25. wherein,

Mark 1. Elisha 's going from Healed Jericho, N.B. (God's Prophets leave their blessing behind them) to visit the Sons of the Prophets at Bethel also, and to comfort them (saith P. Martyr ) for their Loss of Elijah, and to settle Orders, where there was a strange composition of Jeroboam's Calves, and a College of Prophets.

Mark 2. The Children that came forth to meet and mock Elisha, were doubtless such whose Parents had nuzzled them up in Idolatry, and Calf-worship, with which Bethel abounded, 1 Kings 12.28, 29. Hos. 4.15. and 5.8. and from whom they had learnt to contemn God's Prophets, who seated themselves there to bear witness against their False-worship, and to reclaim the People from it.

Mark 3. Those mis-taught Brats belch forth [Gnalah Kereach] with the greatest petulancy [Go up thou bald-pate] not only scornfully deriding him for affirming Elijah was gone up to Heaven, but also profanely scoffing him for his not going up with his Master (for the Hebrew word Gnalah is used in both places, ver. 11. and ver. 23.) that they might not anymore be troubled with him who opposed their Idolatry, as Elijah had done; and having no worse to upbraid him with, they twit him with his natural Distemper, his Baldness, and repeat it twice, to aggravate his grief the more.

Mark 4. Elisha curseth them for cursing him, ver. 24. not out of any private Revenge, but by his Spirit of Prayer and Prophecy, having a commission from God so to curse, as appeareth by God's concurrence with him; for two She-Bears rush out of the Wood, and tare forty and two of them. N. B. Possibly they might be such Bears, as were Robbed of their Whelps, and therefore the fiercer, Prov. 17.12. Hos. 13.8. but certainly they were acted by a more extraordinary fury, which God had raised up in them to do this special execution of Divine Justice.

Mark 5. Nor may it be said this punishment was too severe for so childish an offense, for there was prodigious malignity of mind in their scoffings; As, 1. They did not only load that grave gray Bald-head (through old Age) with their Derisions, whom God had then loaded with great Honor, as to make him Elijah's Successor, whose very Age, as well as Office, commanded Reverence: But also, 2. God himself was scorned by them; and that glorious work of Elijah's Translation was made a Jeer, which makes it in some degree resemble that sin against the Holy Ghost, as P. Martyr, Lavater, &c. say.

Mark 6. Sanctius saith, God would have the Parents punished more than the Children, for mis-nurturing them, and for an Example upon Record, that all Parents in after-Ages might mind more the Education of their Children, lest themselves be punished in the death of their mis-taught Children, who were their second Edition, and so died in them: 'Twas not done without a Miracle (saith P. Martyr ) that those Bears came in that Juncture, and were not content to tear two only, for satisfying their two greedy Appetites, but it must be forty two, and all the most wicked; for some escaped to tell the Tidings.

Mark 7. Elisha after this third Miracle baulks not Bethel; there lay his way; he follows God, and fears not Men. 'It is a wonder (saith P. Martyr ) the enraged Parents did not tear him in pieces, as the Bears had their Children, but God restrained them. To decline their fury, he departs to Carmel, to converse privately with God, and so fit himself for public conversing with Men at Samaria, ver. 25.

2 Kings CHAP. III.

THIS Chapter contains the Life of Joram the second Son of Ahab, who succeeded his Brother Ahaziah in the Kingdom of Israel, as above. This Joram is described by his Deeds, both in Peace and in War.

Remarks first upon his Deeds in Peace, are, 1. This Joram began his Reign in the 18th. year of Jehoshaphat, and reigned twelve years, ver. 1. For the right computation of Time in this Account, we must (say P. Martyr and Bishop Usher ) allow some time of Ahab 's and Jehoshaphat 's two Sons (made their Vice-Roys ) while they were waging War against the Syrians, and then the Synchronism cannot be controverted.

Remark the Second; Joram was bad enough, but not all out so bad as his Father Ahab, or his Mother Jezebel; for he put down their Baal, yet returned to Jeroboam's Calves, ver. 2, 3. so was not much better than his bad Parents: His Reformation was partial and imperfect, not from any Principle of Conscience, but partly (saith Lavater ) being startled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab, and on his Brother Ahaziah, for their Baal-worship: And partly (saith Tirinus to gratify Jehoshaphat, whose help he now needed to subdue Moab, and would not assist him without some Reformation, which Jezebel (herself) might probably connive at, as a necessary Trick of State at this time.

The second part is his Deeds in War. Remarks upon this are, First, The Occasion of the War. Moab Revolts, ver. 4, 5. They had been Antient Tributaries to Israel, from the days of David, 2 Sam. 8.2. Now when Valiant Ahab was dead, and mopish Ahaziah diseased by his fall, so durst not attempt any War; and who soon died also for his notorious wickedness, in worshipping not only Ahab's Baal in Israel, but also the Philistine's Baal-Zebub in Ekron. This gave the opportunity for Moab's Rebellion, and to refuse both the Flesh and the Fleeces of an hundred thousand Rams and Lambs, paid as their Tribute.

Remark the Second; The backs of Israel cannot well want the Wcoll of Moab; therefore Active Joram whets his Sword to recover it, ver. 6. and courts Jehoshaphat to join with him, ver. 7. Jehoshaphat the Uncle readily complies with Joram his Nephew, which may the more be wondered at. N.B. Seeing, 1. He had so lately been sharply reproved, and sorely frighted too for his joining with Ahab, 2 Chrom. 19.2. with 18.31. And 2. He had been latelier punished for joining with Ahaziah, (this Joram 's Brother) 2 Chron. 20.35, 36, 37. yet now good Jehoshaphat undoubtedly looked upon, 1. Joram to be better than either Ahab or Ahaziah, because he had put away Baal, ver. 2. so the case was more favorable, and less dangerous. 2. Rebellious Moab had lately joined with Ammon, &c. to war against Jehoshaphat, 2 Chron. 20.1, 35. so Moab was a common Enemy to both Israel and Judah, and therefore was it Jehoshaphat 's Interest to hearken unto Joram 's Motion for his own just Revenge, as well as Israel 's want of their Tribute. 3. Jehoshaphat might hope that by this Confederacy he might have more opportunity to push Joram forward in his begun Reformation, and to get the Calves of Jeroboam put down, as well as the Image of Baal, and so to proceed in perfecting that work.

Remark the Third; When those two Kings had jointly resolved upon the End, they wisely consult about the Way to the End, ver. 8. and having engaged Edom into the Confederacy, ver. 9. N.B. The King of Edom was Vice-Roy only under Jehoshaphat, that Kingdom being annexed to Judah, 1 Kings 22.47. therefore well might Jehoshaphat make bold with his own, and advise Joram to march through his Tributary Country of Edom. 'It is not improbable but they chose to go through Edom to secure that Country for continuing firm to their Cause, fearing that Edom might join with Moab against them, for both of them had one Cause, being both Tributary Nations, the one to Israel, and the other to Judah: Their March, the nearest had been over Jordan, but this way through Edom was the farthest about, according to the measure of the way; yet the best way to assault Moab on that side where they expected no Assault from any Adversary.

Remark the Fourth, Is the Place where those three Kings Encamped with their Armies; No sooner are they got into the waterless Wildes of Edom, but they are all ready to die for want of Water. This was a check to Jehoshaphat 's Rashness, who should have consulted with God by his Prophets before he had given this rash Advice: Hereupon Joram frets against the Lord, Prov. 19.3. laying all the blame upon God, ver. 10. as if he sought the Ruin of three Kingdoms, not at all reflecting upon his own Impiety, the true cause of this present Misery. 'Twas the sin of Joram▪ not to consult God at all, and Jehoshaphat 's, to do it too late, saying, [Is there not here a Prophet of the Lord?] ver. 11. had he consulted before, these straits had been prevented; but this was good Jehoshaphat 's after-wit; yet, better late than never (saith P. Martyr here▪) 'It is for Women and Children to complain and lament, but wise Men seek Remedies. This good Man (when whipt) takes the right way, and found good success; for God ordered it so by his special Providence that (as P. Martyr saith) Elisha followed the Camp of those three Kings: Nunquam sero, si serio, not too late, if true, &c. Jehoshaphat had been wiser in consulting with God by his Prophet, before he undertook his Expedition with Ahab, 1 Kings 22.3. for this neglect he now suffers.

Remark the Fifth; But God graciously provides a Remedy; he is told [Elisha is at band] God was more careful of good Jehoshaphat, when he had been too much careless of himself in the beginning of this Enterprize; a Prophet shall be provided to follow him, and to be present in his perplexing pressures. This good King tells bad Joram of this joyful Intelligence; and that wicked King was made Religious by necessity at Jehoshaphat 's persuasion Elisha was not imperiously summoned to appear (saith P. Martyr ) but those three Kings all went down to him, ver. 12. They did not majestically send up for him. N.B. 'Twas God's Law that the Priests should follow the Camp, Numb. 10.8, 9, &c. but the Ten Tribes had none now, and therefore God provided this Prophet to pray in his Tent for the Army: And this good Man▪ who gave Intelligence of Elisha 's presence (if it was not Obadiah himself that hid the Lord's Prophets, &c. it was one of the same excellent temper in honoring them) did plainly insinuate (saith Dr. Hall ) that as he had poured out Water upon the hands of Elijah, he was now invested with his Prophetick power to pour out Water to save the lives of those three Kings and their Armies, taking for granted, that as Elijah had power over Fire once, again and again, so Elisha his Successor had power over Water also

Remark the Sixth, Is Elisha's Reproof to Joram, and his Respect to Jehoshaphat, ver. 13, 14.

First, His Reproof, &c. Joram was Generalissimo, who called the other two Kings to him, and against whom God had the greatest quarrel, therefore Elisha addresses his speech first to him, upbraiding him with his Toleration of such Idols as could not relieve him in his Distress, he bids him in a Salt Irony (saith P. Martyr ) go to the Calves, which thou (after thy Father ) dost now worship, and to Baal, which thy Mother now worshippeth by thy permission; and though' thou hast destroyed one of Baal 's Images, yet doth thy heart hanker after it still. Let those false Prophets now save thee. N.B. How sharply doth this Subject chide his Sovereign? this he did as a Man of God extraordinarily called, and not as a Subject of Man. We read God reproved Kings for his Prophets sake, Psal. 105.14, 15. and they were oft authorized to reprove Kings for God's sake; he stood in God's stead. N.B. 2. Joram cannot justify himself, but, though' a bad man, makes an ingenuous confession (saith P. Martyr ) that he had gone too much to those false God's which cannot now help him; he promises to renounce all, and to seek unto God only for help, saying [I see this Distress is from the Lord] he only must be sought to for Deliverance from it, therefore counsel thou us how this may be done, and if thou cannot pity me, yet do thou pity pious Jehoshaphat, and this innocent King of Edom, and let us not all be delivered up into the hand of Moab; and thus he feared the worst, &c.

But, Secondly, Elisha's Respect to Jehoshaphat, whom he did reverence for his Piety: When the Prophet saw the unsoundness of Joram's Humiliation, he lays on yet more Load, saying [I would not thus far converse with thee, were it not for the sake of pious Jehoshaphat.] These seem words of contempt to a King, but the double portion of God's Spirit was upon him; and never had Elijah (the Master) been more bold with the Father Ahab, than Elisha (the Servant) was here with his Son Joram. N.B. Yet will God save all for the sanctity of one; the other two bad Kings fared the better for the sake of good Jehoshaphat.

Remark the Seventh; The Means whereby Elisha saved all the three Kings and their Kingdoms for the sake of one, was his fourth Miracle, ver. 15, to 20.

Mark 1. Elisha calls for a Minstrel, ver. 15. How unseasonable seemed Music in such a day of deep Distress! But Elisha's Spirit was disturbed (saith P. Martyr ) for the loss of his good Master, and at the sight of this bad King, therefore be calls for a godly Levite (likely that could sing Divine Psalms, and play them upon the Harp) that thereby his mind might be composed, and made capable of the Spirit of Prophecy: See Gen. 27.4. 1 Sam. 16.23, &c.

Mark 2. Elisha (thus composed) began to prophesy of plenty of Water, without either Wind or Rain, and therefore bids them [fill the Valley full of Ditches, and God will fill those Ditches full of Water] ver. 16, 17. This Water must be miraculous (saith Peter Martyr ) given of God without either Rain or South-wind, produced by a Divine Power out of some Rock or Vein of the Earth from those parts that were toward Edom. Elijah had relieved Israel with Water, but it was from the Clouds out of the Sea, 1 Kings 18. 44, 45. but Elisha (like another Moses ) by the help of Omnipotency must relieve them with Water out of a Rock, and this must be Running Water too; it Ran by the way of Edom, and filled all the Ditches, ver. 20.

Mark 3. As God was good here to preserve both Man and Beast, Psal. 36.6. so he was more greatly gracious to an unworthy People, ver. 18, 19. whereas they were so weakened with want of Water, that they feared to become a prey to the Moabites; though' it was a great thing in itself to have that want supplied, yet this (saith God) is but a light thing comparatively, ye shall conquer whom ye fear, and Moab shall be utterly spoiled: God gives more than they ask (saith Piscator ) as 2 Kings 20.6. Mark 2.5.

Mark 4. The Time when this predicted Water had its product and progress; it was at the Morning Sacrifice▪ ver. 20. which was the Hour of Public Prayer, Exod. 29.39. Acts 3.1. Still all that night must they fast, and exercise their Faith in expectation of Water: In the morning the faithful resorted to Public Prayer; and no sooner (saith Dr. Hall ) did the blood of the Sacrifice gush forth, but the Water gushed forth also, and filled both the Ditches and the Valley. Elijah fetched down Fire at the Evening Sacrifice, 1 Kings 18.36. Elisha fetched up Water at the Morning Sacrifice. God honors both those Hours which were of his own appointment, Exod. 29.38, 39. At one hour God answered both Elisha's Prophecy, and his People's Prayers.

Remark the Eighth; Elisha's Prophecy of Victory was performed as well as that of Water. How the War was managed is expressed, ver. 21, 22, 23.

Mark 1. Moab, being informed that three Kings were coming to Invade them, musters up all that could bear Arms, above sixteen, and under sixty, to defend their Coasts towards Edom against the common Enemy.

Mark 2. Moab gets up early that Morning (over-soon to avoid that mistake, whereby they cut their own Throats) they saw those unexpected Waters, and the Rising Sun shining upon them, which meeting with the Vapours that arose from the Earth, and darting its weak Beams through them upon the Waters, this gave them a Red Tincture. They had forgot (saith P. Martyr ) how the Morning is called 〈 in non-Latin alphabet 〉 , from her having Rosie-fingers; but God disposed this disturbance of their Senses to his own Glory.

Mark 3. Under this Divine Infatuation their Credulity cries [This was Blood] for they were confident there could be no Water, so conclude the Kings had killed one another, as themselves had lately done in their War with Ammon, &c. against Jehoshaphat, 2 Chron. 20.22, 23. Here they mused as they used; therefore cry they [Moab to the Spoil, not to the Battle.]

Mark 4. So confident were they of their misconceit, that they neglect to examine it with any Scouts, but rush head-long end-ways with their whole Army, and come in great confusion to the Camp of Israel, whom they find too late to have no Enemies but themselves: Herein was a Divine Hand, in blinding their Minds to their utter destruction.

Remark the Ninth, is, The Victory which Elisha had prophesy'd and promised to Israel over Moab (as well as Water for themselves, ver. 24, 25.)

Mark 1. Israel rises up and easily destroys the disordered Moabites, who came to fetch Death, as if it hastened not fast enough in going to them.

Mark 2. The disappointment of their Expectation (that they had nothing to do but to take the spoil) daunted them so, that they stood not to strike a stroke; Israel pursues them through their Passes (which they might have defended, had it not been for their mad mistake.) They are smitten, their Cities razed, their Lands mar'd, their Trees fell'd, and Wells stopped, &c.

Remark the Tenth, is, The desperate Act of the King of Moab, ver. 26, 27.

Mark 1. When he saw his Royal City, Isa. 16.7, 11. not tenable, he resolves with 700 Soldiers to make his escape, and breaks in upon Edom either as the weaker side, or as his old Confederate, 2 Chron. 20.22. so might hope he would let him go, as being not hearty in, but only forced to this War.

Mark 2. The King of Moab is repulsed to Kirharaseth, but (as some say) took the King of Edom's Son Captive in the late Sally and Skirmish; and, in Revenge for his assisting Israel against him, Sacrifices him on the Wall in Edom 's and Israel's sight, grounded upon Amos 2.1. but the most received Opinion is, 'Twas his own Son, partly to win the Favor of his cruel God Chemosh for help in Extremity; and partly to move the Besiegers out of Compassion to raise the Siege, which they did, having disenabled Moab for any new Rebellion. Lyra from Rab. Solomon saith, This King asked his Priests, how the Hebrews became so gracious with God, and so great and victorious with Men; they answered, That their Father Abraham Sacrific'd his only Son to please his God: Hereupon this King of Moab, at the Advice of his Priests, Sacrific'd his Son that should have succeeded him, which cannot be of the King of Edom, who was but a Vice-Roy, so could not have a Successor, but whom Jehoshaphat chose, as the King of Moab might, who had now cast off that Yoke, &c.

2 Kings CHAP. IV.

THIS Chapter is well called Miraculorum Congeries, a bulky Bundle of Wonders, in which is set forth Four signal Miracles wrought by Elisha, after all his former four before-mentioned, so that he was worthily called [Thaumaturgus] a Wonder-working Prophet.

Remarks upon the first of these Four, which makes his Fifth Miracle. The First is, A Prophet's Widow cries to Elisha in her Distress of Debt, ver. 1. knowing, that he who had relieved the Wants of three Kings, could and would likewise relieve her in her Necessities.

Mark 1. Prophets, Priests and Levites were married in Old Testament times, as Moses, Samuel, &c. so the Apostles in the New, 1 Cor. 9.25, &c. yet the Romish Church renounces this divine Institution for their Priests.

Mark 2. This Widow's Husband (now deceased) was known to Elisha to be a Man fearing God, yet died in Debt, which he needed not to have done, could he have complied with Jezebel, and been fed upon her Trencher, as others did, saith P. Martyr. His Nonconformity to Idolatry brought him into Poverty; his Holiness would not excuse him either from Death or Debt: He had paid his Debt to Nature, not to the World.

Mark 3. She moves Elisha to Compassion, by declaring her four-fold Misery; 1. her own Condition, a Widow; 2. her Husband's Function, a Prophet; 3. her Debt contracted in her Husband's Life time; and, 4. her Sons (which were all her Comfort left) were like to be sold for Slaves, Exod. 21.2. Levite. 25.39. Isa. 50.1. Matth. 18.25.

Remark the Second; Elisha's commiserating her most miserable Case, ver. 3, 4.

Mark 1. He answers her, [I am myself poor (saith P. Martyr ) and cannot relieve thee] as the Apostle said [Silver and Gold I have none] Acts 3.6.

Mark 2. He asks her, What she had in her House that might be spared, whereby he taught (saith P. Martyr ) That what is not of absolute Necessity for preserving Life (as Jewels, Plate, &c.) must be let go to pay just Debts.

Mark 3. She declareth her extreme Poverty, having nothing of any value, beside what was necessary for Bed and Board, yet speaks she most respectfully of her late Husband all along, though he had left her so poor.

Mark 4. Nothing she had, save a Pot of Oil, which she used, not for neatness to make her Face shine, Psalm 104.15. being a very poor Widow, but rather to make Cakes with, as that poor Widow did, 1 Kings 17.12. but most probably (saith Lavater ) she kept it for her Funeral, which she feared was approaching, because she had nothing to subsist with. See John 12.7. for Oil, &c.

Remark the Third; Elisha's miraculous multiplying this Pot of Oil.

Mark 1. He bids her borrow of her Neighbors empty Vessels, not a few, ver. 3. to teach us (saith Bernard ) Till our Hearts be emptied of sinful self and ungodly Lusts, God fills them not with the Oil of Grace; Intus existens prohibit alienum, that precious Liquor is spilled for want of Room.

Mark 2. She must shut the Door upon her, ver. 4. that her Neighbors (who could not but wonder for what she pestered her poor Cottage with so many empty Casks) might not hinder her Devotion, &c. say Lavater, P. Martyr, &c. Upon this account Christ bids us shut the door, Matth. 6.6. and she must do so for trial of her Faith, having none to depend upon but God, who alone will have the glory of this Miracle.

Mark 3. She must pour out of her full Pot into the empty Casks, all which she did in Faith, not disputing but dispatching; and the more she poured out, the more she might pour, ver. 5 6. an Angel multiplying the Oil till all were filled, saith Lavater, and à Lapide, so God fills so long as we believe, saith P. Martyr, &c.

Mark 4. She tells the Prophet, ver. 7. not daring to use this Blessing of Oil (saith Peter Martyr ) without Counsel from him, who Counsel'd her first to do Justice to her Creditors, and then serve herself and Sons: This was more than she desired of the Prophet. From hence 'tis manifest (saith P. Martyr ) that God is oft better to his People than their Prayers and their Hopes, but much more than their Merits: And herein God gives a good Example to Men, that they take care their Ministers Widows and Children may have a comfortable subsistence.

The Sixth Miracle of Elisha (which is the second Recorded in this Chapter) concerns the Shunamite's Son, and indeed 'tis a double Miracle; for this Son was miraculously given to her at the first, and more miraculously restored to her afterwards.

The first Branch hath these Remarks; First, Elisha had many Errands after this former Miracle to pass from Carmel by Shunem to Jericho, Bethel, &c. to confirm the Pious and the Poor everywhere (saith P. Martyr ) to admonish the King and Courtiers of their Duty, and principally to govern the Schools of the Prophets, as Head of them. A Woman great in Birth, Wealth and virtuous Quality (whatever she was in Stature or Quantity) observes his frequent Passage by Shunem, and constrains him to turn into her House, and to rest and refresh himself with her in his Travel, ver. 8.

Remark the Second; This pious and prudent Matron, though the Heart of her Husband trusted in her, Prov. 31.10, 11, &c. in the management of all Household Affairs (and therefore is she honored as the Entertainer of the Prophet) yet will not make any special Apartment for him, without her Husband's consent, ver. 9, 10. alleging, he will not be for Pomp and costly Furniture, but be content with bare Necessaries, provided it be apart from the noise of our Family, which may disturb his Prayers and Meditation.

Remark the Third; Tho' the Family got undoubtedly great Blessings (upon its Basket and Store, &c. Deut. 28.4, 5, 6. yea, and upon the Souls in it so divinely Instructed and Prayed for) by entertaining such a blessed Guest, who so willingly accepted of this kind Invitation and Entertainment, yet he studied Retribution to them, ver. 12, 13. N. B. A gracious man will be a grateful man; His Compassion led him to relieve a poor Widow before, and now his Gratitude shows itself when himself is relieved by a Rich Woman: He saith [How shall we Recompence all thy Care and Kindness?] 'It is our Shame we are so good at receiving from God, and so bad at returning to God.

Remark the Fourth; The Prophet asks her, [ Wilt thou be spoke for to the King? &c.] This Man of God (saith P. Martyr ) had purchased great Power with King Joram by his saving him and the other Kings in the War with Moab, Chap. 3.16, &c. Possibly the Prophet feared, that she being a Professor of the true Religion, some injury might be done to her Family by rude Soldiers, as it happened afterwards when she had lost her All, yet were Restored at Gehazi 's Information, Chap. 8.6. She answers, [I dwell among my own People;] that is, I live in love among my Kindred and Neighbors. I am content with my present Condition; as no present Pressures afflict me at home, so no future Preferments do affect me at Court. I have a competent Estate, my Mind is suited to my means, I have no need of King or Captain. N. B. 1. If this World afford any kind of Contentment, it is to be found in the middle Estate, as that of this Woman, neither too much Poverty, nor too much Riches, which Ag • r deprecates, Prov. 30.7, 8. Glittering Crowns have their Cares, as well as empty Coffers: Medio tutissimus ibis, the golden Mean, equally distant from Want and Excess, from Penury and Envy, is the safest Passage. N.B. 2. The best settled and most contentful State this lower World affords is not unchangeable, as this was of the Shunamite; for (as Dr. Hall well observes) she was blest with this Peace but a while, for soon after we see her come upon her Knees to this very King of Israel, pitifully complaining, that she was stripped of House and Land, and then Gehazi did that good Office for her, which was not now accepted from his Master, Chap. 8.6. more of that after, &c.

Remark the Fifth; A Son is promised and performed miraculously, ver. 14, to 17.

Mark 1. So great a Prophet as Elisha was, yet disdains he not to consult with his Servant Gehazi, ver. 14. Gehazi guessed that her Barrenness was her burden; The Servant conversed much in the Family (while his Master kept his Chamber) and might possibly hear a word drop to intimate it. However, he knew (saith Peter Martyr ) that Hebrew Women did generally long to have Children (as Rachel did in her [Give me Children, or I die] Gen. 30.1.) and did universally bewail reproachful Barrenness.

Mark 2. The Master despiseth not this Motion from his Man, but bids him call her. She comes no nearer to him than to the Chamber door, ver. 15. as Modesty had sealed up her Lips from confessing what she longed for, so Reverence and Honesty (saith Peter Martyr ) restrained her from a nearer Approach to the Prophet.

Mark 3. As Gehazi knew, that though the Wife was barren and the Husband old, yet his Master could obtain a Child from the Lord for her, notwithstanding these Improbabilities; So Elisha, knowing the Lord's Will, makes her a free promise, that about that time twelve-month she should embrace a Son, ver. 16. N. B. As this Prophet dealeth with the Shunamite, when he bade her ask what she needed, and tell him what she desired he should do for her, and still she found not anything to request at his hands, yet he sends for her, and makes her this free promise of that which she most wanted and desired, namely, a Son: Even so doth our gracious God deal with his Servants; He is pleased to give them what they either forget, or dare not presume to ask, Eph. 3.20.

Mark 4. She could not believe it for Joy, as Luke 24.41. so saith, [My Lord, thou Man of God, do not delude me with a Lye] which Titles of Reverence could not consist with willful Deceit: Though she was hard to believe what she so much desired, yet was she loath to distrust so pleasant a promise, therefore would have it seconded to make it more sure. But what she wanted in Words she was assured in Deeds, both as to Substance and Circumstance, ver. 17. Elisha's promise working miraculously beyond Nature (both in Wife and Husband) is reckoned his Sixth Miracle.

The Second Branch of this History concerning the Shunamite's Son, as of his miraculous Birth before, so now of his more miraculous raising from Death to Life, follows, which may well be reckoned for Elisha's Seventh Miracle, though it be reduced before only as a Branch of his Fourth Miracle (which indeed is a double Miracle) in this Chapter Recorded, ver. 18, to 30. wherein first the Antecedents, then the Concomitants and Consequents of it.

Remarks First upon the Antecedents are, First the checker'd Work of Divine Providence in its oft mixing sour with sweet, the black of Misery with the white of Mercy, which yet is beautiful to behold: How glad a Mother she was of her born Son after so long a Barrenness, may easily be imagined, especially when grown up, and able to find his Father in the Field, who, though Rich, like another Boaz, loved to over-see his Harvest-Laborers. It seems likewise, that the Father much cocker'd the Child, and the Child dearly loved the Father, and therefore was moved to go out to him, ver. 18. The Sun beams in that hot Season of Harvest (which in that Country, saith Peter Martyr, is exceeding vehement) had beaten hard upon the Child's tender Head, which not only his childish Age, but also his delicate Education, had made more than ordinarily tender: This heat made him the sooner sick, he complains to his Father of his intolerable pain of Head-ach, as the doubling of the Phrase intimates, ver. 19. N. B. Dr. Hall notes well here, Oh that Grace could teach us, what Nature teaches this Child, to bemoan ourselves to our heavenly Father in all our Troubles! &c.

Remark the Second; The business of this Earthly Father was earnest abroad, he knew the care of young, especially sick, Children belonged more to the affectionate Mother at home (which afforded better Accommodations) than could be found in the Field, therefore bids he his Lad take his Son up into his Arms, and carry him out of the open Sun-shine to his Mother; she shades him in her Bosom, lays him on her lap till Noon, and then he died, ver. 20. This was a most doleful Trial in many respects, as, 1. This Son so much desired, given as a special Favor of God, and that by a Miracle: 2. A Son, above a Daughter, an only Son, past the danger of Infancy, breeding of Teeth, &c. and able of itself to walk to his Father in the Fields. 3. Yet suddenly, unexpectedly, and within its Mother's Arms to die! Oh miserable Spectacle for such a compassionate Mother to behold! Her Child was well, sick and dead, and all in a few hours time; he was well when he went to the Field about Nine in the Morning, brought sick Home, and held in her Bosom to refresh it till Noon, and at high-Noon it died on her Lap. N. B. This severe stroke is a fair warning to fond Parents, not to love their little ones with inordinate love: The way to over-live is to over-love, strong Affections bring strong Afflictions; they that love over-much, shall be sure to grieve over-much. God oft in his wisdom famisheth our earthly Idols, Zeph. 2.11. and exerciseth his dearest Servants in their dearest Comforts, Gen. 22.2. and 37.3, &c. Ezek. 24.16, 21. How unstable are all created Comforts? here's both a Father's and a Mother's Joy soon a Bud blasted.

Remark the Third, upon the Antecedents of this Seventh Miracle, is, The sorrowful and mourning Mother lays her dead Son upon the Prophet's bed, ver. 21. though she had lost her Child, she had not lost her Faith, nor had her Passion bereaved her of her Prudence; even this was an act of her Faith, having probably heard (saith P. Martyr ) that Elijah had restored to Life a Widow's dead Child, 1 Kings 17.21. Faith is the best Lover at a dead lift, whereby she (with others) received her dead to life again, Hebr. 11.35. and possibly she might hope that the Prophet's Bed would contribute something hereunto, however that it might be prepared for the Prophet, whom the very place would excite to Prayer: But beyond all dispute, it was an act of Wisdom, to conceal her Son's death, and hide her own grief from her Family, lest their Consternation should obstruct her passage to the Prophet as Labor in vain, therefore she lets none of them know, locks the Door, and hastens to her Husband.

Remark the Fourth; The Prudence of this pious Matron, though she could do much with her Husband, whose Heart trusted in her, yet will she do no Matter of moment without his consent, ver. 22. She presumes not to gad from home (saith P. Martyr ) or to meddle with either Servants or Asses without his leave, which humbly and reverently she prays for; assuring him, though' she must run to the man of God, yet would she not stay long, but hasten home; she acquaints him with her Journey, but not with her Errand, and therefore was he at a loss as to the Cause, ver. 23. seeing it was neither New Moon nor Sabbath; N. B. On which days good People in those evil Times resorted to God's Prophets for Instruction and Comfort. Her answer to him (thus admiring) was only [Shalom] Hebr. Peace, which Vatablus interprets, [All is well]; whence some infer, that she lied to her Husband, who suspected something was amiss: But 'tis thus answered, this good Woman thought, all things done by God are well done, Mark 7.37. She saw better things in God's will than in her own; and some say, her Husband suspected not, but that the Child was well by this time, 'tis oft so with little ones; 'tis a wonder he did not ask how it did. Peter Martyr senseth [Shalow] thus: I go to inquire the Peace of the House, be content with my going, farewell. She hides the Cause, that he might not be oppressed with Grief.

Remark the Fifth; She hastens to Carmel, ver. 24. Grief rideth without Reins, where there is but any hope to find help. Elisha spys her afar off, before she could spy him, ver. 25. He was sitting at the door (as Abraham was, Gen. 18.1.) so saw her the sooner, and like a thankful Guest, sends his Servant hastily to meet her, and to ask if All were well; she answered [Shalom] again [all is well] ver. 26. which Lyra calls a Lye, but Piscator saith better, that she would not tell Gehazi, but reserves it for Elisha, so puts off the Servant that Interrupts her haste to the Master. But best of all, saith Lavater, 'Twas no Lye, for she accounted all well which a wise and a good God's Will ordered to be done. She comes to Elisha, ver. 27. caught him by the Feet, forgetting her former fashion of bashful modesty, and out of an awful Reverence standing at a due distance in the Chamber door, ver. 15. here is the first Broach of her Passion, hid hitherto, but now made manifest by this Gesture. Abigail fell at David 's Feet, 1 Sam. 25.24. but she catches hold of Elisha 's Feet, as the Disciples did of Christ's, Matth. 28.9. being loath to lose him again, when risen from the dead: This passionate Posture intimated in Deeds what she durst not presume to express in Words, saith P. Martyr; Gehazi would have removed her, because (as Lavater saith) he knew his Master's Modesty and Humility not willing to be touched, much less adored by a Woman; and he would not have his Master so molested, saith Piscator, but Elisha forbids his Man to molest her, lest he add Affliction to her Affliction, the cause whereof he confesseth himself ignorant of, acknowledging without shame, that the Spirit of Prophecy was not inherent in him, but God gave it to him according to his Pleasure, as to Nathan, 2 Sam. 7.3, &c.

Remark the Sixth; The Shunamite's Passion • moves the Prophet to Compassion; she presseth upon him with a most pathetical and moving Expostulation, saying, [Did I desire a Son of my Lord, did I not say, do not deceive me?] ver. 28. As if she had said (saith Piscator ) was I over desirous of a Son, or unduly immoderate for him, then the loss of him had been just upon me, but I did not so much as desire him, but it was thou that freely promised him in God's Name as a special Favor, and therefore thou art obliged to preserve him with thy Prayers, to which P. Martyr adds, [As thou didst promise me a Son, when I did not desire him; so now at my Petition, thou oughtest to restore to me thy gift when I have lost him;] nay farther, she charges the Prophet with Deceit, which here she doth mince, for she had said [Do not lie to me] ver. 16. which were words not fit for a Man of God. N. B. Behold here (saith P. Martyr ) the marvelous Meekness of God's Prophet, he was not moved into Passion, but into Compassion, by her uncomely Expressions, for he knew her of a troubled Spirit; a good Patter 〈◊〉 he is to all pious Pastors, who should deal tenderly with such, though they speak incongruously.

Remark the Seventh; Elisha sends Gehazi, ver. 29. bidding him haste away, and not stand tattling in the way, and lay my Staff upon the Face of the dead Child: The Prophet was as much afflicted for her sake, as she was for her own: He speaks not one word to her, but all these words to his Servant, for a speedy Remedy, before the Death of the Child be divulged to the great Grief of its Father and his Family; yet all this satisfies her not, she will have himself to go as well as his Servant, and by her Importunity prevails with him, ver. 30. He arose and followed her; N. B. As Jesus, on the like occasion, followed Jairus, Matth. 9.18, 19. not taking offense at his weak Faith, nor turning him off for presuming to prescribe what the Lord should do. However Gehazi was gone before, but Elisha's Staff could not drive away Death from the Child, the Servant can do nothing, ver. 31. The Rabbins render this reason, because Gehazi stood boasting by the way to Passengers, that he was going to raise a dead Child with his Master's Staff; but it rather seems, that the Mother's Unbelief made those means ineffectual; and Elisha (overcome to go with her) did not pray that his Man might prevail, otherwise Elisha's Staff might have had as much power, as had Moses's Rod, or Elijah's Mantle, Exod. 14.26. 2 Kings 2.8, 14.

Now come we to the Concomitants of this Seventh Miracle.

Remarks hereupon are, First, Elisha goes to the House, finds his Chamber taken up with this dead Child, all Gehazi had done being disappointed, ver. 32. The Fathers have many Descants upon this disappointment; some say, 1. That Elisha did seemingly ill, in delegating his Gift of Miracles to his Servant, which God gave him no Commission to do. 2. God did designedly disappoint Elisha 's Expectations, in sending his Servant to no purpose, that the Master might be humbled thereby, and not think too highly of himself, &c. But, 3. this happened so for an Allegorical Mystery. N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses, which like a Staff, both sustains and smites Man, but cannot quicken those that are dead in Sin, Gal. 3.10, 11. But Elisha signifies Christ, who in his Incarnation after a sort applied his Body to our Body, and his Parts to our Parts, as Elisha did here, ver. 34, 35. and thereby he delivered us from Death and Damnation, 1 Thes. 1.10.

Remark the Second; The means Elisha made use of for reviving this dead Child were twofold, First, Invocation, and, Secondly, Incubation. First, He betakes himself to Prayer, as soon as he had shut the Door upon himself and the dead Child, ver. 33. not so much as the Mother or Gehazi must be admitted, that he might call upon God without distraction; whatever use he made of his Wooden Staff, that proved so ineffectual in his Servant's Hands, we Read not, but he well knew his Staff of Prayer could reach Heaven, being long enough to beat ope those Gates with earnest and repeated knocks, and thereby could beat away Death out of the dead Child. And, Secondly, he applied his warm Body to the cold Body of the dead Child, ver. 34. Peter Martyr asks, How durst Elisha touch a dead Carkass, seeing it was forbid by the Law? He answers, Though some Ceremonial Pollution might be contracted by the touch of a dead Body, yet that was justly to give place to a Moral Duty, and to such an eminent Act of Charity as this was, especially when it was done by the Direction of God, who could dispence with his own Laws. N. B. Here must needs be disproportion of Mouth to Mouth, Eyes to Eyes, and Hands to Hands betwixt a Man and a Child: Yet the like Application was made by Elijah, 1 Kings 17.21. yea and by Paul also, Acts 20.10. and all in a Figure, teaching that there be great Disproportion betwixt Christ and us, yet when he applieth himself to us, our dead Souls are quickened.

Remark the Third, When Elisha felt the Mercy coming, and the Corps warming, He sets to Work with more vehemency, in variety of Postures and Actions, ver. 35. sometimes improving the fervency of his Soul, to recover the Child's Soul by earnestly praying for it: And sometimes applying the fervor and warmth of his Body, to warm the Child's cold Body. This he did again and again, N.B. To teach us not to faint in Prayer, if not speedily answered, but to continue instant therein: Gal. 5.9. Rom. 12.12. Col. 4.2. 1 Thess. 5.17. we as well as Elisha shall prevail at last pull, Isa. 45.11, 19, &c.

Remark the Third is, The Consequences of all, which 1. Concerns the Child. And 2. The Mother. 1. The Child revived, which is demonstrated by Effects. 1. He sneesed seven times, whereby he expel'd those Humours (wherewith he was suffocated) out of his Brains (saith Lavater ) for he died of Headach, ver. 19. And 2. He opened his Eyes; Thus Miracles God Works (saith Peter Martyr ) though for most part in an instant, yet sometimes they were done by Degrees, as here, and 1 Kings 18.44, 45. and Mark 8.24, 25. to exercise us in Faith and Prayer. 2. The Mother receives her living Child with Joy [Take thy Son] ver. 36. two Sons (as it were) in one, twice given, so doubly Dear to her. N.B. God knows how to commend his Blessings to us, and to make them double-welcome: Then gives she thanks to God, and falls down at those Feet of his Prophet, which she had so boldly laid hold on at Carmel, ver. 27. now in due Veneration to him as God's Instrument, ver. 37. she went out with her Child, doubtless singing [ This my Son was Dead, but is Alive, &c. Luke 15.32.]

The Eighth Miracle of Elisha follows next, from ver. 38, to ver. 42. The Remarks hereupon are,

First, Elisha goes to Gilgal to instruct the Prophets there, as chief Master of them, ver. 38. and to comfort them against the discouragements of the Dearth, which Idolatry had brought upon the Land, and the true Worshippers of God were wrapped up in that common Calamity. N.B. The Prophets were Poor, here's only Pottage seethed for their Food, he doth not call for Partridges, &c. saith Peter Martyr, but for Pottage, &c. The Herb-gatherer out of Ignorance, gathers Coloquintida for a Pot-herb, because it resembles the Vine in it's Leaves, shreds a lapful of it, and puts them into the Pot, as they used wholesome Pot herbs, it seems they had no Garden, as 1 Kings 21.2.

Remark the Second, Upon the discovery of this pernicious Plant at the pouring forth of the Pottage▪ the Discoverer cried out [there is Poison in the Pot ] ver. 40. Happy were they that in their Company, as their President, there was a Man of God, who went about doing Good, as our Lord Christ did, Acts 10.38. They sat at his Feet, as Acts 22.3.

Remark the Third, Elisha casts in an handful of Meal into the Pot, ver. 41. as he had done of Salt into the poisonous Waters of Jericho, Chap. 2.20. the Meal could not Cure the poisoned Pottage by its natural Power, especially in so short a time, but by a Power supernatural, and by his eighth Miracle, for this being done, they poured out the Pottage, and a hundred Prophets, ver. 43. fed without harm thereon.

The Ninth Miracle of Elisha follows, ver. 42, 43, 44.

Remark the First, A Godly Man brings the Prophet twenty Loaves, &c. not to Baal 's Priests (saith Peter Martyr ) but to God's Prophets, those first Fruits were due to the Priests of the Lord, Exod. 23.19. Numb. 18.12, 13. Deut. 18.3, 4. but those Priests being driven into Judah, 2 Chron. 11.13, 14. This good Man brought them to the Prophets, who in the failure of Priests taught the People, and took their Dues from such pious Persons, as paid them out of Conscience.

Remark the Second, These were likely but little Loaves, one Man bearing twenty of them, &c. and of Barley too; such as was brought to Christ, John 6.9. this was no small Gift from one Man, that would Honor God with his Substance, Prov. 3.9. seeing it was a Dearth. How good was God to his Servants, thus to provide Food for them?

Remark the Third, Elisha feeds a hundred Prophets with these few little Loaves in the Famine. Though Gehazi had seen so many of his Master's Miracles, yet his Faith was less than the Loaves, so doubted of the possibility of his Master's promise, as the Disciples doubted of their Master, &c. Luke 9.13. John 6.7, 9. yet both the one and the other were made good, they both are to the full (growing in their hands) and had to spare.

2 Kings CHAP. V.

THIS Chapter is a Narrative of Naaman 's cleansing from his Leprosy. Wherein are Antecedents, Concomitants, and Consequents. First, Remarks upon the Antecedents are,

First, The Person's Description by his Name, Condition, Authority, Victory, and Distemper of Body, ver. 1. The Memoirs of this great Man of Syria are so exceeding memorable, both in the cure of his Body, and also of his Soul, therefore do they take up this whole Chapter, in a large distinct Description. This was to show (saith Grotius ) that though the full Showers of Grace did fall upon Israel oftentimes, yet some sweet drops thereof did sometimes descend upon their neighbouring Nations; and though Israel oft fared worse for them, yet now and then they fared better for Israel.

Remark the Second, Pagan Princes may sometimes be Instruments in the Lord's hand, to work Temporal Salvations even to a Pagan People: Therefore is it said here [that Naaman was honorable, because by him the Lord saved the Syrians] N.B. At that time probably, when Ahab and Jehoshaphat came against Ramoth-Gilead, 1 Kings 22.29, &c. then was this Naaman Commander in Chief of the Syrian 's Army, and the Rabbins tell us, he was the Man that shot the Arrow at a venture wherewith Ahab was slain: Tho' they that got the better were Pagans and Enemies to God's People; yet the Victory is ascribed to the Lord, and thus Nebuchadnezzar was the Rod of God, Isa. 10.5, 6.

Remark the Third, The best of Men have a [But] at their Door of highest Attainments, both in Temporals and Spirituals: As Naaman 's Valour, Dignity, Renown and Victory were sawced and stemm'd with this stain [but he was a Leper] his greatest worldly Grandeur could not cause him to grow so high, as to be above the reach of Leprosic. N.B. So David, that was a none-such in Spirituals, A Man after God's own Heart, such an honorable Title, as God gave not to any Patriarch, Prince or Prophet beside him, 1 Sam. 13.14. we find not his Parallel in all Scripture-Record, for his most famous Hosannahs and Hallelujahs (unto which two Heads, all David's Psalms may be reduced) than are Recorded of him, and this is God's Character of him [He turned not a • de from anything] that is, of set purpose, or against Conscience with any Allowance or Approbation in his many other faults and failings (as 1 Sam. 20.6. and 21.2. & 27.16, &c. ) N.B. As great Virtues not sweetened with Sincerity, are no Ornaments to bad Men, for God to own and acknowledge them, so great Infirmities not soured with Hypocrisy, are no great Deformities to good Men for God to disown them, these God imputed not to David, yet had he [but] at his Door of Dignity [ save only in the matter of Uriah] for which he smarted, 1 Kings 15.5.

Remark the Fourth, The marvelous Providence of God in extracting good out of evil: The Syrians went to plunder Israel, ver. 2. which was an heinous Sin (saith Peter Martyr ) yet God over ruled their Sin of stealth and man-stealing, so as to make it subservient to his Providence: In their plundrings, they stole an Hebrew Girl, which was ordered (it seems) to wait upon Naaman 's Wife: This Captive Girl had been Religiously educated, and well acquainted with the Works of God, and with the Praises of his Prophets: This poor Girl believed, that which few in Israel did believe, Luke 4.27. that God's Prophet (who was famous for his many Miracles) both could and would cure her Master of his Leprosy, ver. 3. and her Words found credit at the Court, to the Honor of the true Jehovah, ver. 4. Even the King of Syria Benhadad (though bad enough) neither slighted his Captain though a Leper, nor his Wive's Wench's Words, though' a Captive. N.B. 'It is good to train up our Children in the Knowledge of the good ways of God, we know not what use God may make of them, as he did of this Girl, who instrumentally healed her Master's Soul as well as Body.

Remark the Fifth, the King of Syria writes a Letter to King Joram, sends Naaman away with it, and therewith ten Talents of Silver, &c. which is computed about ten thousand Pound Sterling, &c. ver. 5. which very great sums he took (saith Peter Martyr ) 1. For his Expences in so long a Journey. 2. That he might pass in greater Pomp and Grandeur into Samaria. 3. For Presents to the King and Courtiers. 4. But more especially to the Prophet, whom he measured by the Temper of false Prophets, whom he knew to be 〈 in non-Latin alphabet 〉 , poscinummia's, Silver-Lovers, such as Balaam was, Numb. 22.7, 17. and such Princes and Priests as with shame do Love [Give ye] Hos 4.18. Those Pagan Syrians (both Prince and Peer ) knew not but those of Israel might be of the same strain, seeing among the Heathen [ 〈 in non-Latin alphabet 〉 ], Appollo 's Oracle would not speak without a Bribe: However, Gifts make room for a Man, and brings him before great ones, Prov. 18.16. N.B. Peter Martyr here admires the mighty motions of a Divine hand in over-ruling those Pagans, that they derided not, but complied with this good motion of the Maid, that imported so much Reverence to the Religion of Israel.

Remark the Sixth, The sum and substance of Benhadad 's Letter to Joram was, That he would procure his Prophet to cure his Servant, ver. 6. taking it for granted, that the King of Israel well knew Elisha to be famous for working many Miracles, and commending Naaman to him, he might command him to cure the Leper. N.B. That Popish Doctrine [of setting Priests above Princes ] was unknown in that Day, for even Prophets, as Subjects, were Subject to their own Princes, Joram was a King of Prophets, as well as of People, and Elisha (saith Dr. Hall ) was no less a Subject than a Seer▪ However, Joram takes the Letter by the wrong handle, apprehends Blasphemy in it, and deeply detesteth such notorious Impiety, ver. 7. where Piscator observes, how Joram dissembled Piety, though himself was very Impious, Chap. 3.2, 3. and Chap. 6.31, &c. He pretends to be troubled at the Blasphemy, looking upon Leprosy, as a Degree of Death, Numb. 12.12. and God's Prerogative (of killing and quickening, Deut. 32.39. 1 Sam. 2.6.) which he will not have attributed unto him: But he was really more troubled with a Jealousy, that this Benhadad did it, only to pick a quarrel with him, and to wage War against him, for this was that Benhadad who had slain his Father Ahab at Ramoth, 1 Kings 22.35, 37. and who afterwards besieging Samaria, brought it to that extreme Famine, 2 Kings 6.24, 25. and who likewise wounded this Joram at this same Ramoth-Gilead, Chap. 8.28, 29. yet all this time of his tormenting trouble, He never thought of Elisha, who was better known, and more respected abroad than at home: He would not consult with him (saith Peter Martyr ) because he hated him, yet Elisha (being informed by some Religious Courtier, how Naaman was come with a Letter from Benhadad to Joram, and with what a passion Joram had received it) presently proffers that service which he should have required, ver. 8. reminding the King, he had (as a Prophet of the Lord) prevailed by his Prayers for working so great a Miracle in the King's Presence, Chap. 3.16, 17, &c. as was that of curing the Leprosy (not mentioning his reviving the Shunamites dead Son ) and though he and his Courtiers took little Knowledge of him, no not so much as to consult with him in this Case of Consternation, yet God would have him made known, even to foreign Nations, Luke 4.27.

Remark the Seventh is, Naaman 's Indignation raised and pacified, ver. 10, 11, 12, 13.

Mark 1. Elisha says not [I will come to him] but [Let him come to me] and when he came with great Pomp, he stands there at Elisha 's Door, without either being called within Doors, or Elisha 's coming forth to greet so noble a Peer; only he sends his Servant Gehazi to him, bidding him [ Go wash in Jordan, &c. ]

Mark 2. This strange and unexpected Treat by God's Prophet to so noble a Stranger, savor'd altogether of Pride to the Syrian Palate, and sounded nothing but the sullenness of Elisha to his Ears, He misconstrues God's Oracle for a mere contempt, and hereupon Blustereth [ Behold, I though he would have come forth, and called upon his God, and made a Demonstration of that great Gift God hath given Him: Are not Abana and Pharpar better Waters to wash in than Jordan, &c.]

Mark 3. Saith Peter Martyr, the lively Picture of pure (or rather impure ) Nature, altogether led by Sense and Reason, and is apt to prefer its own Fancies before God's Appointments. Naaman idolized Visible Means, looked upon Jordan with Syrian Eyes: Bunting in his Itinerary indeed affirms, that these two Rivers of Damascus were really the most pleasant Rivers in the World, yet might Naaman have washed himself seven thousand times therein, and not have been cleansed from his Leprosy, because the Virtue lay not in the Water, or in the Action of washing, but in the Divine Institution which Jordan had. N.B. It was not therefore the Prophet's Pride, but rather his Humility, in acting according to Divine Direction, and his Prudence to pull down Naaman 's is not humor'd, therefore Incens'd: Thus carnal Minds are Mad in matters of Salvation, despising the foolishness of Preaching in the simplicity of God's Service, &c.

Mark 4. How Naaman 's rage was appeased by his own faithful Servants, ver. 13. who did not Sooth their Master up in his sinful Passion, but called him [Father] as Joseph was Abrech, that is, tender Father, which we translate [bow the Knee] Gen. 41.43. It seems (saith Piscator ) Naaman was a kind Master to them, and therefore out of a reciprocal Respect, Reverence and Faithfulness to him, they cordially wished his weal, and gave him most prudent Counsel: And cast Milk and not Oil upon the flames of his Wrath. Peter Martyr excellently observes here, those Servants of Naaman, were not like many Pick-thank Servants of our Day, whose manner is to exasperate their already enraged Masters: These here say not, Master, how can you bear such an unbearable affront from a too saucy Prophet with a Syrian Prince, let us pull this clown out by the Ears, and teach him his Distance and Duty, &c. but they prudently press one cogent Argument humbly and with Submission [Had God's Prophet put thee upon some difficult Duty, which might have required much cost and pains, doubtless, such is thy desire to be cured of thy Distemper, that thou wouldst not stick at it, how much more when▪ He requires only a matter so easy to be done?] These good Servants minded and loved more their Master's Health, than his Humour and Passion: They persuade, and prevail to make Experiment. N.B. The Words of the Prophet (saith Peter Martyr ) rouse up Naaman 's Passion not his Piety: But the Words of his Servants overcome him to that which is good: Let those look to it (saith He) who will only hear the Sermons of famous Men, but dare wholly neglect, yea despise Ministers of a lower Figure.

Now come we to the Concomitants, the second Part. Remarks upon it are

First, Naaman is not so morose, as to disdain good Counsel, because dish'd up by his Inferiors, and not by his Equals or Superiors: He was not so Techy, but though in a pelting Chafe, he hearkens yet to Advice even from his Servants.

Remark the Second, Naaman 's Obedience to Elisha 's Direction, ver. 14. He descends out of his Chariot into the Waters of Jordan, went so deep, as to drench himself over Head and Ears, seeing his Leprosy had spread over his whole Body from the Crown of the Head to the Soles of his Feet: And he dips himself seven times according to the Prophet's Direction, He observes it wholly both as to Substance, and as to Circumstances thereof.

Remark the Third, God graciously pardons Naaman 's former unbelief, accepts of his Faith wrought in him by the Words of his Servants, though not of the Prophet, but at second hand: God owns and blesses his own appointment by Elisha, God's Severity had been his Prophet's Discredit: His washing became an effectual Cure, his Flesh and Skin became more pure than ever it had been before, save when a Child. N.B. This (saith Peter Martyr ) was a praelude of Baptism, as was that washing in Siloam, John 9.7. and to teach, that all truly regenerate must become as little Children, Math. 18.2, 3.

The third Part of this History is, the Consequents of it, and they are principally two, the first concerns Naaman 's Gratitude, ver. 15, 16, 17, 18. the second is Gehazi 's Avarice, ver. 20, to 27. Remarks upon Naaman 's Gratitude are,

First, He hastens not home to the Syrian Court (like a joyful Man no doubt) to show himself a new Man to his King and Courtiers, and to his own Wife also, upon whom the Hebrew Maid waited, which was the first Motive to this Miracle of Mercy: But He will pay his Homage of an humble acknowledgement, first to the Author, and then to the Instrument of his Cure: He comes back to the Man of God (so was like the tenth Leper, Luke 17.15.) makes a Confession of his Faith, &c. ver. 15. N.B. Peter Martyr well observes, that as this was the tenth Miracle of Elisha (and the first and only cure of a Leper, until Christ the great Prophet, came into the World) so it obtained the proper end of a Miracle; for God blessed it so, as to heal Naaman 's Soul as well as Body: Now he both believes with his Heart, and confesses with his Mouth, Rom. 10.9. and so became a pledge of the call of the Gentiles, Luke 4.27.

Remark the Second, Naaman now testifies the like respect to the Lord's Prophet, when he had received the Blessing, as he had done before, ver. 9. when he expected the Blessing. He now makes another stand with all his honorable Train attending him at the Door of the Prophet: Elisha, who would not be seen by this noble Syrian while he was a Leper (that the magnitude of this Miracle, saith Lavater, might be ascribed not at all to Man, but wholly to his Maker ) now comes forth to him (when cleansed from his Leprosy) before whom he most cordially confesseth his Faith in Jehovah, who had outdone all his Dunghil Deities, to whom he had formerly sought in vain for a cure of his Disease, and now he looks beyond both the Water and the Prophet, at a Divine Power working with them both, so becomes truly thankful to God the Author of his cure.

Remark the Third, Yet dare he not withal be altogether unmindful of, and unthankful to God's Instrument, therefore he saith to Elisha [Take, I pray thee, a Blessing of thy Servant] not a Bribe (saith Peter Martyr ) but a thankful acknowledgement, like that of Jacob 's to Esau, Gen. 33.11. No doubt but Naaman could have been willing to have purchased his cure with his ten Talents of Silver, six thousand pieces of Gold, and his ten Changes of Raiment, ver. 5. that he might no longer detest his own nasty hands (made loathsome by Leprosy ) when he moved them to his Mouth with necessary Meat: No marvel then, if now when thoroughly cleansed, he presseth upon the Prophet, some part of the aforesaid presents, where the whole, as he thought was too short a recompense. N.B. Carnal things are but small for Spiritual, 1 Cor. 9.11. Gal. 6.6. but Naaman received a double cure both Carnal and Spiritual, was healed on both sides, so such Gifts were no great matter with him.

Remark the Fourth, Naaman is not more pressing of his Present (in which being a Gentile, he outdoes the most in Israel ) than the Prophet was peremptory in refusing the Gratuity, ver. 16. though he and the Sons of the Prophets (as Lavater well observes) were then in wants; there being a Dearth in the Land, &c. at which time Elisha received a Present from the Man of Baal-shilisha, Chap. 4.38, 42. yet refused Naaman 's though' twice tendered, not because it was not simply unlawful, but now not expedient (saith Grotius ) lest this new Convert should discern no difference betwixt God's Prophets, and those of Baal, who were mercenary Men, and all for gain from their Quarters, &c. Isa. 56.11. Mic. 3.5, 11. It was enough for Elisha, that the God of Israel was acknowledged, whose immediate Work that Miracle was: The Prophet had freely received that Gift from God, so he freely gives it to Naaman, Matth. 10.8. and dare not Sin with Simon Magus in contrary Conceits, Acts 8.19, 20. N.B. He will have the Syrian to see, a Servant of the Lord can do great good without any gain: The Spirit of Abraham speaks here [I will not take anything that is thine] Gen. 14.22.

Remark the Fifth, Naaman, when not allowed to give, is now desirous to take, ver. 17. He begs that two Mules burden of Earth may be given him, wherewith to make an Altar, according to Exod. 20.24. thinking that Israel 's Earth was Consecrated, as well as Israel 's Water: He though this Earth the Holyer (saith Mendoza ) wherein Avarice after filthy Lucre (in Bribes and Pensions ) was so happily buried: As he had found such sovereign Virtue in the Water of Jordan, so he must now have a little of Elisha 's Earth, even out of the Prophet's House, (saith Peter Martyr ) for he might have taken Earth out of any part of Israel, had he asked the King's leave, or at least the Owners: None but Elisha 's Earth will serve him to build an Altar for Sacrifice in Syria, both as a Symbol of Elisha 's Jehovah, and of Elisha 's Miracle upon him, which was the only Cure of Leprosy, done until the greatest of Prophets Christ himself came into the World▪ N.B. Here was a Zeal (saith Piscator ) but not according to Knowledge, which is ordinary in new Converts, for God's Law required to Sacrifice only in the Temple, unless it be said, that was a Law to the Jews, and not to Gentiles.

Remark the Sixth, Naaman craves pardon for his former Idolatry, ver. 18. Dr. Lightfoot reads it [ The Lord pardon me, that I have gone into the House of Rimmon] He begs not leave to be Idolatrous for time to come, but take it for the future, he held it a Sin, and desired a Dispensation: This he did as a Novice (saith Peter Martyr ): Appearance of Evil ought to be abstained from, 1 Thess. 5.22. God never necessitates any Soul to Sin, he should rather have resigned his high Office, than thus halt between God and Rimmon. Elisha bids him [Go in Peace] ver. 19. that is, thou art yet but a Babe in Religion, not capable of Reproof (saith Peter Martyr ) smoking Flax may not be quenched, Mat. 12.20. see thou keep tight to thy Promise of owning no God, but the true God, who is to be worship'd everywhere, in Syria as well as in Israel, let the Syrian Court see thou worships Israel 's God upon Israel 's Earth, and I will Pray that the Lord may preserve thee from offending him in any such way, &c.

The Second Consequent concerns Gehazi's Avarice: The Remarks are, First, The Best of Masters may have had Servants. Christ had his Traiterous Judas, as Elisha had his Covetous Gehazi, who coveted after Naaman 's Treasures which his Master had contemned, and like a fool talks to himself, yea swears himself (as if he had been a Magistrate to himself) that he would not be such a fool as his Master was, to leave him so, ver. 20. speaking scornfully of the New Convert (saith P. Martyr ) as well as of his own Master, and when Naaman was gone but a little way, he hastens after him, the Devil helping the Agility of his heels, Naaman spied him Running, lighted down, reverencing the Master in the Servant, and cried [Is all well?] ver. 21.

Remark the Second; This Breathless Runner raps out a false and a forged Lye, ver. 22. altogether improbable (saith P. Martyr ) that either the Prophet should change his mind so soon, or that he would ask such a sum of Silver, and such precious Apparel for the poor Sons of the Prophets that fed upon Pottage, chap. 4.38. but wise Naaman was not willing to question it, being glad of the opportunity to gratify the Prophet, notwithstanding his first refusal; so Noble Naaman doubles his desire, ver. 23. as if it had been below him to bestow but one Talent (which amounted to 750 l. Sterling); and though' Gehazi made at first a modest Refusal of Two Talents, pretending he was bound up to his Master's prescriptions, yet proved it no flat Denial; the covetous Servant was sooner prevailed with than his generous Master, ver. 16. Naaman names two Talents, that the two pretended Prophets might have each of them one, as well as two Garments. N. B. Thus God presses Gifts on us, Joh. 16.24. where Christ saith [Hitherto ye have asked me nothing] that is, nothing, in comparison of that much, which I have upon my heart to bestow upon you, even more than ye can either ask or think, Eph. 3.20. and Isa. 65.24.

Remark the Third; So noble is Naaman to the Prophet's Servant, that lest he should be over-loaded with this Luggage, his own Men must be Gehazi 's Porters: Yet this crafty Thief permits them not to carry this Lumber within fight of his Master, but takes it from them, and lays it up in some hidden Hole for his own use, ver 24. When he had made all sure, he wipes his mouth, appears before his Master, who asked him [whence he came] he answered [he went no whither] out of the house, ver. 28. He began his Lye to Naaman, and ends it to Elisha. N. B. Little do Liars know, when once they teach their Tongues to Lye, Jer. 9.3. where they will stop.

Remark the Fourth; Elisha discovers the deceit, ver. 26. saying, Hast thou been so long with me, and hast not learnt that I have Divine Kisions, whereby I saw all the Circumstances of thy Heinous Sin, yea and the very thoughts of thy heart, designing to desert my Service, by purchasing an Estate with these two Talents? which I had refused, to confirm the new Convert in the Faith of the God of Israel, and now hast thou made me an Impostor to him, and all our Religion, as a mere Imposture, doing all in thy Master's name to his worst dishonor.

Remark the Last; He denounces his Doom, ver. 27. as thou hast his Money, so take his Leprosy; let this white Coat last thee longer than thy two Raiments got by a Lye, even all thy Life, and the Lives of thy Posterity. How much better (saith Dr. Hall ) had been a light Purse, and a mean Coat, with a sound Body, and a clean Soul? Caussinus says the same. Sanctius saith, Elisha informed Naaman with expedition of all this, lest he should stumble at the True God and his Prophet; so that it nothing blemished the Repute of Elisha blazed over all Syria, &c.

2 Kings CHAP. VI.

THIS Chapter, together with the 7th. and 8th. do entirely describe sundry Miracles, and Oracles of the Prophet Elisha, save only the latter end of the last of them, which gives a description of Joram King of Judah, and of Ahaziah his Son by Athaliah, Ahab 's Daughter, or Sister, as some say. First, Of Elisha's Miracles described in this Chapter, and they are three: The first is, His making Iron to swim; from ver. 1, to v. 7. The second is, His Discovery of the Syrians Ambushments; from ver. 8, to v. 12. The third is, His striking the Syrian Army (that was sent to catch him) with Blindness, and his bringing them into the midst of Samaria, and there feasting them; from ver. 13, to ver. 23. N. B. As Elisha 's inflicting upon Gehazi such a miraculous Leprosy made his eleventh Miracle, so the first of these here is his twelfth.

Remarks upon it are, First; The Leper Gehazi is gone from his Master, but many more Disciples came in his stead; yea, they multiplied so, that their Meeting-place (wherein their Master Elisha instructed them) became too little to contain them, ver. 1. Vatablus and P. Martyr (with the Rabbins ) say, this marvelous Increase of the Number of Disciples, was not only from the fame of Elisha's Miracles, but also from the Removal of Gehazi, who had defrauded them of their Dues, grudging that any Grist should pass by the Mill of his Covetous Mind, and also that the Young Prophets should partake of the Provision brought in by good People to his Master Elisha in those hard Times.

Remark the Second; Such was the Iniquity of those days, that though' the Sons of the Prophets had principally devoted themselves to Religious Exercises, yet they were forced sometimes to employ themselves in Manual Occupations, ver. 2. though' they were poor and not worth their Axes, yet would they be building a place not only for Elisha, to