The History of the Old Testament Methodized

JEroboam being chosen King by the Ten Tribes, he first repaired and fortified Shechem, and built himself a Palace there, and made it the chief place of his residence, and fortified Penuel on the other side of Jordan, and placed a Garrison in it. And being now settled in his Kingdom, though God had promised him by Ahijah the Prophet [ Ch. 11.38.] that if he would walk in his ways he would be with him, and build him a sure house as he had done for David; yet having no confidence in this promise he began to think that if he should suffer his subjects to go up to Jerusalem to sacrifice there (as God commanded) they would soon fall off from him to Rehoboam. For first, he apprehended they would be in danger to be seized upon as Traitors when they came up to Jerusalem if they did not renounce their allegiance to him. 2ly, The Priests and Levites, and their Brethren of Judah he thought would be continually setting before them the sin of falling off from their lawful Sovereign. 3ly, He supposed the very sight of the Temple, and the worship of God there celebrated would much win upon them to come over to the Kingdom of Judah. And if their hearts were once turned to Rehoboam, he thought they would be sure to kill him; and not having faith to believe that God would either prevent or divert these dangers from him, (if he were faithful to him) he resolved to set up some other way of worship for his subjects, that they should not need to go up to Jerusalem to worship there. And thus that very thing which God appointed to keep the people of the Jews in one uniform way of worship, ( viz. that there should be but one Altar, and one place of Sacrifices, namely at the Temple at Jerusalem) that proved the occasion of setting up a new way of Worship. Wherefore Jeroboam by the advice of those about him made two Golden Calves, in imitation of the Egyptians Idol-gods, among whom he had lived of late, and with whom 'tis like he desired to hold a strict league and amity, and that possibly was another politick reason that induced him to make such Idols as these. However he pretended the people's ease and accommodation to be the chief thing that moved him to take this course, and like a kind and indulgent Prince told them it was too much for them to go up thrice a year, (viz. at the solemn Feasts ) to Jerusalem, and therefore he had found out a way to save them that labor, and accordingly had made two Golden Calves for them to worship in their own Country. And these he had made not to represent any false God but as remembrances and representations of the true God of Israel who brought them up out of the land of Egypt; and therefore he was not afraid to say to them these be thy God's O Israel. When he had given them this account of his proceedings, he placed one of his Calves in Bethel a City belonging to the Tribe of Benjamin, but it seems it had revolted to him, and so was now in his power, and the Southern border of his Kingdom; the other Calf he placed at Dan, which was the Northern border. And so he provided that his subjects both in the North and South should have a place to worship at. But this thing became a grievous sin, and high provocation to the Almighty, and drew all Israel from God into Idolatry, and therefore 'tis put into his style, Jeroboam the Son of Nebat who made Israel to sin, 2 King. 10.31. For the people did presently yield to worship these his Idols both at Dan and Bethel. And further, instead of God's Temple at Jerusalem he made a Temple on one of the high places or mountains where Altars were reared to commit Idolatry thereon; and he made Priests for the high places, and for the Devils , and for the Calves which he had made [2 Chron. 11.15.] of the meanest of the people, and such as were not of the Tribe of Levi but of other Tribes. Indeed the basest of the people were Priests good enough for his Golden Calves, but because he pretended to have erected them for the worship of the true God, this also is charged upon him as a provocation. And he ordained a Feast to be kept in the eighth month in imitation of the Feast of Tabernacles which God ordained to be kept on the 15th day of the 7th month, Levite. 23.34. he ordains it to be kept in another month, that the people might not take it for the same Feast of Tabernacles, and so think themselves obliged to go to Jerusalem to keep it. And to grace this Idolatrous worship that he had set up, even he himself did sacrifice upon the Altar that he had built, to work in his people's minds an higher esteem of it, and also burnt incense to his Idols, whereby he usurped the Priests office .

Whilst he was thus sacrificing at Bethel a certain Prophet sent by God out of Judah came unto him, (thus timely did the Lord give him warning, and called him to repentance) and in the zeal and fervency of his spirit, he cried in the word of the Lord (inventing nothing of his own head) against this Altar, saying, O Altar, Altar, thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the bones of the Priests of the High-places, that do now or shall hereafter burn incense upon thee; so that this Altar shall one day have a goodly sacrifice burnt upon it, viz. the bones of the Priests that sacrificed upon it, and the defiling and polluting of this Altar in this manner will be a sacrifice very pleasing unto God. Possibly O Jeroboam (says he) thou wilt not believe this, therefore I will give thee a sign from the Lord that this shall certainly come to pass: Behold this Altar shall now be rent in sunder, and the ashes upon it shall fall upon the ground, to signify the utter demolishing of it hereafter. Jeroboam hearing this, and being enraged at the Prophet, put forth his hand from the Altar (where he was burning incense ) and cried out lay hold on him; and immediately his hand was dried up, and the flesh withered, and the sins shrank, so that he was disabled from hurting the Prophet himself, and the people were scared from obeying their King in what he required. And immediately the Altar was rent, and clave asunder. The King then entreated the Prophet to pray for him that his hand might be restored, which he accordingly did, and it was upon his prayer restored, and became whole as it was before. The King was so taken with this kindness that he invited the Prophet to come home with him and to refresh himself, and he would reward him for it. The Prophet replied, If thou wilt give me half thine house I will not go with thee, neither will I eat bread or drink water in this City; for so God hath commanded me, intending I should show my detestation of your Idolatry by avoiding all communion with such Idolaters. And he hath commanded me also that I should not return the way I came, but some other way, as abhorring the very way that brought me to the sight of such abominations. So he returned another way, and not the way by which he came to Bethel. Now there dwelt an old Prophet in Bethel whose Sons came to him and told him all that this Prophet had said to the King and what he had done to the Altar, and in healing Jeroboams hand, the old Prophet presently inquired which way this Prophet went, and commanding his Ass to be presently saddled he rode thereon, and following after him found him sitting under an oak, and then invited him to come home with him to eat bread. He told him could not do it, for he was expressly forbidden it by the Lord. The old Prophet said I am a Prophet as well as thou art, and an Angel spake unto me by the command of the Lord that I should bring thee back to my house to eat bread, and drink water. But he lied unto him. However the poor deluded Prophet upon this did go back with him, and did eat bread and drunk water. And as they sat at the Table the word of the Lord came to the Prophet that fetched him back by some internal inspiration, or Prophetick ecstacy, whereby he was (as it were) constrained to denounce against his deluded guest the judgment that would fall upon him for coming back, and eating and drinking with him, and so consequently to condemn himself for the gross lie he had told. He tells him thus saith the Lord, seeing thou hast not kept my commandment, but camest back and hast eaten and drunk in this place that I forbad thee, behold thy carcass shall not come into the Sepulcher of thy Fathers, and thou shalt not die among thy own kindred, nor be buried with thy progenitors; which intimated to him that he should die in his return before he gat home to his own land; and this was a gracious warning to him that he might repent of his sin before his death. So when they had eaten and drunken, the old Prophet caused his own Ass to be saddled for the Prophet he had brought back, and so dismissed him. He was not gone far from the old Prophets house before a Lion met him and slew him, and his body being fallen in the way, the Ass stood by it, as also the Lion. That the Ass should not fly from the Lion, nor the Lion prey upon the living Ass, nor the dead body of the Prophet, but that both of them should stand rather as a guard to preserve it from other creatures, and that the Ass should stay there (as it were) on purpose to carry back the dead Prophets body to Bethel to be buried there, these are strange passages of Providence, and do show that 'twas not hunger that provoked the Lion to kill the Prophet, but the over-ruling hand of God, and that God had regard to the Prophets body, and would preserve it for burial, though he testified his displeasure against his sin for the warning of others. And behold men passed by and saw the carcass cast in the way, and the Lion standing by the carcass, and they came and told it in the City where the old Prophet dwelt, who thereupon said undoubtedly it is the man of God that was disobedient unto the word of the Lord, therefore the Lord hath delivered him unto the Lion which hath slain him as the Lord threatened. So he went immediately and found his carcass cast in the way, and the Ass and the Lion standing by it, so that the Lion had neither eaten the carcass, nor torn the Ass. The Lion it seems ran away immediately upon the old Prophets coming, as having now done what he stayed for, and so the old Prophet took and carried the dead body of the other Prophet to be buried, and laid it in his own sepulcher which he had prepared for himself, and he and his sons mourned over him, and said, alas my brother. See Jer. 22.18. And the old Prophet further spake unto his Sons, saying, When I am dead bury me in the sepulcher wherein this man of God is buried, lay my bones by his bones, that so my bones may lie at rest, and not be digged up and burnt by Josiah. And for the accomplishing of this end, he caused a superscription to be engraven on the Sepulcher, whereby it might be known who was buried there; and herein he had his desire, as we may see 2 King. 23.17, 18. He further declared that the saying of the deceased Prophet which he uttered by the command of God against the Altar of Bethel, and against all the houses of the high places which were in the cities of the Kingdom of Israel (afterwards called the Kingdom of Samaria) shall surely come to pass. But notwithstanding this fair warning Jeroboam returned not from his Idolatry and evil ways. One would have thought that his hand being miraculously stricken dead, and as miraculously healed upon the prayer of the Prophet, he should presently with that hand have plucked down his Idolatrous Calves and Altars, but neither that nor the cleaving of the Altar asunder, nor the strange death that befell the young Prophet (whereby the truth of what he had spoken was mightily confirmed) could prevail with him to forsake that Idolaty, whereby he sought to assure the Kingdom to himself and his posterity, but therein he was miserably deceived, for this Idolatry was not only the ruin of his own house, but of the whole Kingdom of Israel at last, and the cause of their captivity. And possibly from the violent death of the Prophet that came from Judah he took occasion to harden himself in his evil ways, and not to regard his threatenings. And thereupon being obstinate in his Idolatry, he cast off the Priests that were of the lineage of Aaron, and the Levites, and made of the lowest of the people Priests of the High-places, even whosoever would offer himself he consecrated him, and made him a Priest of that order. Whereupon many Priests and Levites leaving their possessions which they had in those parts, retired into Jury, and were followed by all such out of every Tribe of Israel who set their minds upon the true worship of God.

Some years after his Son Abijah fell sick at Tirzah; for though Shechem was at first the Royal City of Jeroboams Kingdom, yet afterwards (as it seems) he built some stately Palace for himself at Tirzah, a goodly and pleasant City, to which Solomon alludes, Cant. 6.4. and so both Jeroboam and the other Kings of Israel that succeeded him, did usually keep their Courts there, till Samaria was built by Omri. From thence therefore he sends his wife to Shiloh to the Prophet Ahijah who first told him he should come to the Kingdom, and was now blind with old age. He appoints her to go disguised lest if the Prophet knew her he should either refuse to answer her (being offended with their Idolatry) or else give her such an answer as they should be loath to hear, he enjoins her therefore to go to him in this manner, and to carry a small present to him, viz. ten loaves, and cakes, and a bottle of honey, that by so small a present she might be thought to be only the wife of some poor Country-man, and only came to ask him what should become of her Son that was sick. 'It is to be observed that he sends her not to him to beg his prayers for the child, though he had had experience of the efficacy of a Prophets prayers in the miraculous restoring of his own hand. It seems his obstinacy in his Idolatry discouraged him from seeking such a favor from him. His wife going accordingly to Shiloh, the Lord by the secret inspiration of his Spirit informed Ahijah of her coming, and that she would feign herself to be another woman, and tells him what he shall say to her. Accordingly when Ahijah heard the sound of her feet as she came into the door of his house, he said to her, Come in thou wife of Jeroboam, why feignest thou thyself to be another woman? I am sent from the Lord to thee with heavy Tidings, go tell Jeroboam, thus saith the Lord God of Israel, I exalted thee from among the people, and made thee King over Israel, and rent ten of the Tribes away from the house of David, and gave them unto thee, and yet thou hast not been as my servant David who kept my commandments, and followed me with all his heart, and (as to my worship) did only that which was right in my sight. But thou hast done evil above all that were before thee. Saul though a wicked man was no Idolater; Solomon though by his wives instigation he permitted Idolatry, yet he was not an Idolater himself, but thou hast made thee other God's , and molten Images to provoke me to anger, and hast cast my Law behind thy back, therefore behold I will bring evil upon thy house, and will so utterly destroy it, and all that belong to it, that I will not leave in it so much as a dog to piss against the wall, and will destroy both him that is shut up at home, or left abroad in the field, and will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all removed; for being a noisome and filthy thing he will take it every whit away . Furthermore let thy husband know, that him of the house of Jeroboam that dieth in the City, the dogs shall eat, and him that dieth in the field the fowls of the air shall eat , for the Lord hath spoken it. Arise therefore and go thy ways home and as soon as thy feet enter into thy house (which is in the City Tirzah) thy Son shall die; and this judgment is the beginning of your sorrows: But all Israel shall mourn for him, and he shall be buried with lamentation, and he only shall come to the grave, because of all Jeroboams family, in him only there is found some good thing, some seeds of piety, and the fear of the Lord, and consequently some regard to the true worship of God. Moreover I must tell thee the Lord will raise up a King over Israel that shall cut off the house of Jeroboam. If thou askest when or at what time this shall come to pass? I answer, very quickly, and sooner than you do expect. And the Lord will smite Israel as a reed is shaken in the water. He will afflict both Prince and people with uncessant wars and troubles, both intestine and foreign, so that they shall never abide long in any settled condition, but as reeds that grow in the water are continually shaken, so shall it be with this Kingdom; partly by the frequent transferring the Crown from one family to another, and partly by the frequent invasions of the men of Judah, or some other neighbouring Nation. And the Lord will root up Israel out of this good land which he gave to their Fathers, and will scatter them beyond the river, to wit, Euphrates into the land of Assyria, Mesopotamia and Media, whither they shall be carried captive, because they have made Groves for Idols, thereby provoking him to anger. And he will give up Israel into the hands of their enemies, because they consented to the Idolatry of Jeroboam who did sin highly against God, and made Israel to sin, by causing them to leave the Temple of the Lord, and to worship the calves he hath set up.

Ahijah having thus spoken, Jeroboam 's wife departed, and as she came to the door of her house her Son died. And they buried him, and all Israel lamented for him as God had foretold by the ministry of his Prophet. There were many bickerings and continual hostility between Jeroboam and Rehoboam all their days, and the borderers on both sides did continually invade one another; but after Rehoboam 's death, Jeroboam in the eighteenth year of his reign gathered together a vast army of eight hundred thousand men to set upon Abijah, Rehoboam 's Son, newly come to the Crown, and Abijah met him with four hundred thousand, and with them discomfited his mighty Army, and slew five hundred thousand of them, and pursuing his victory took from him Bethel, and two other Cities, as may be more fully seen in the life of Abijah. Neither did Jeroboam recover strength again during Abijah 's reign.

Jeroboam at last was stricken with some extraordinary sickness or disease from the Lord in the days of Abijah, but he died not till the second year of Asa Son of Abijah, and (it seems) he died not an ordinary death. He reigned 22 years, and Nadab his Son succeeded him.

1 King. 12. from 12, to the end.

1 King. 13. wh. Ch.

1 King. 14. from 1, to 21.

2 Chron. 13. wh. Ch.

NAdab began his reign in the second year of Asa, and reigned only two years, namely in part of the second and third year of Asa. He did evil in the sight of the Lord, and walked in the way of his Father. Gibbethon a City belonging to the Tribe of Dan, [Josh. 19.44.] was in the days of David and Solomon in the Israelites possession, but now it seems the Philistines had gotten it; Nadab therefore and all Israel with him, went and laid siege to it to recover it, and here during the Siege he was treacherously slain by Baasha of the Tribe of Issachar, and so the siege (as it seems) was raised; for twenty six years after, or thereabouts, the Son of Baasha did again lay siege to this City, as we may see Chap. 16.15.

Baasha now setting up himself in the Throne, he smote all the house of Jeroboam, according to the Prophesy of Ahijah, 1 King. 14.10. Behold I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up, and left in Israel, and will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone. So with Nadab the Regal power in Jeroboam 's house ended. And thus the Idolatry wherewith Jeroboam thought to have established the Kingdom to himself and his posterity was the very cause of the ruin of his family, and the transferring the Kingdom to another.

1 King. 15. from 25, to 32.

BAasha the Son of Ahijah of the Tribe of Issachar began his reign in the third year of Asa, and reigned twenty and four years. He did evil in the sight of the Lord, and walked in the way of Jeroboam.

In the thirty sixth year of Asa 's Kingdom, as it stood divided from the Kingdom of Israel, but in the sixteenth year of Asa's own reign, and about the fourteenth of Baasha 's, he perceiving Asa to grow potent, and that many of his subjects fell off to him, he began to arm against him, and never ceased from henceforward to make war upon him all his days; and he went up to build Ramah which lay between Samaria and Jerusalem that he might suffer no man to come out from or go unto Asa King of Judah; but he was fain to give it over, being recalled by an invasion made into his Country by Benhadad King of Syria hired thereunto by Asa, 2 Chron. 16. from 1, to 7. and 1 King. 15.32.

Jehu the Son of Hanani the Prophet delivers him a sad message from the Lord concerning the destruction of his house for his Idolatry and killing of Nadab . This Jehu was that Prophet that was sent afterwards to Jehoshaphat to reprove him for his league with Ahab, [2 Chr. 19.2.] and he that wrote the Chronicles of those times, 2 Chron. 20.34. And his father Hanani was the Prophet that reproved Asa for seeking to Benhadad for aid against Baasha, so that both Father and Son were eminent Prophets of the Lord at the same time, and both sent to the Kings of Israel, to whom the Lord was pleased to send many Prophets to reclaim them. Jehu coming to Baasha tells him, Thus saith the Lord, forasmuch as I exalted thee out of the dust, and from a mean condition made thee Prince over my people Israel, and thou hast walked in the ways of Jeroboam, and hast made my people to sin by thy example, and hast provoked me to anger, behold I will cut off thy posterity, and will make thy house as the house of Jeroboam. And as this judgment was pronounced against Jeroboam, 1 King. 14.11. viz. that such of his house as died in the City the dogs should eat, and such as died in the fields the fowls of the air should eat, (that is, they should die unhappy deaths, and not come to an honorable burial ) the very same judgment must I pronounce against thee, and in the same words [see v. 4.] because thou persistest in the same sins.

Baasha died in the twenty fourth year of his reign and was buried in Tirzah, and his Son Elah reigned in his stead,

1 King. 15.33, 34.

1 King. 16. from 1, to 8.

ELAH began to reign in the 26th year of Asa, and reigned two years though not complete. Being upon the Throne his servant Zimri (Captain of half his Chariots) conspired against him, and as he was drinking himself drunk in the house of Arza his Steward he slew him in the second year of his reign, his forces lying then encamped against Gibbethon; and then Zimri immediately by the assistance of the Soldiers that were under his command slew all his kindred and near relations, and so destroyed all the house of Baasha, he left him not one that pisseth against a wall; by which Proverbial speech an utter destruction of all that belonged to him is to be understood. Thus the Lord dealt with the house of Baasha. For as Baasha slew Nadab when he had reigned two years, and that whilst he was laying siege to Gibbethon, and then immediately destroyed all the rest of his family, so Zimri slew Elah the Son of Baasha in the second year of his reign, and then immediately cut off the rest of his family and friends, and that whilst his army lay encamped against Gibbethon. And thus God destroyed both the house of Baasha and Elah for their great sins and transgressions whereby they had provoked him, and particularly by their vanities, that is, Image-gods and Idols.

1 King. 16. from 8, to 15.

ZIMRI having thus wickedly made himself King, his reign continued but a week; for notice that the King was slain coming to the Camp at Gibbethon, all the host of Israel (that were there encamped) presently made Omri (their General) King over Israel.

Omri hastens with his Army to Tirzah to besiege Zimri, and so the siege of Gibbethon was a second time raised. Zimri when he saw the City was taken by storm, betook himself to the Kings Palace, and burnt himself with it, that he might not fall into the hands of his enemies. Thus those that are cruel to others are oftentimes given over to be cruel at last to themselves. But though Zimri reigned but seven days before Omri was proclaimed King by the Soldiers, yet perhaps it was longer e're he was forced to burn himself. And besides within the space of those seven days he might by his Edicts make known to the people his resolution to continue the worship of Jeroboam 's Calves, and might destroy the family of Baasha, 1 King. 16 v. 17, 18, 19, 20.

Things being now at this pass, the people of Israel were much divided, some of them misliked that the Soldiers should choose a King for them, and they chose Tibni for their King. Between Tibni and Omri there were continual wars for about four years, till at last Omri prevailed, and Tibni dying, Omri reigned alone.

1 King. 16. from 15, to 23.

OMRI reigned twelve years, reckoning from his first election, whereof six years in Tirzah. Zimri having burnt the Royal Palace in that City, he removed the Seat of his Kingdom from thence to Samaria, which he built in the hill which he bought of Shemer for two Talents of Silver , and so made that his Royal City, and the Metropolis of his Kingdom.

He did evil in the sight of the Lord, and worse than all that went before him. For it seems he did not only obstinately continue in the Idolatry of Jeroboam himself, but with violence forced and pressed the people thereunto, notwithanding all the judgments he had seen on all the former Kings of Israel for that sin. In Micah 6.16. we read of the Statutes of Omri, to wit, concerning their Idolatrous worshipping of the Golden Calves. He was buried in Samaria, and Ahab his Son succeeded him.

1 King. 16. from 23, to 29.

AHAB in the thirty eight year of Asa began to reign, and reigned two and twenty years over Israel. He did evil in the sight of the Lord above all that went before him; and as if it had been a small thing for him to walk in the sins of Jeroboam he took to wife Jezebel the daughter of the King of the Sidonians, and served Baal the Idol-god of that people, and built an house, and an Altar for him in Samaria.

Now this Idolatry was far worse than that of Jeroboam 's, for in that though they had Idols, to wit, the Golden Calves, yet they pretended still to worship the true God, but in this they worshipped Baal as their God.

In his days did Hiel the Bethelite (which shows the horrible profaneness and contempt of God at this time) adventure to rebuild Jericho (which though belonging to the Tribe of Benjamin yet it seems was at this time under the power of the King of the Ten Tribes ) notwithstanding Joshua 's curse pronounced against any that should attempt it, and therefore it had continued a heap of rubbish from that time till this, but now that bold wretch Hiel that dwelt at Bethel undertook the work, and paid dear for it (as Joshua had threatened) for it cost him the loss of all his sons, of the first-born when he began it, and of some more of them as he went forward with the work, and of the youngest when he finished it, and hung up the Gates of it, Josh. 6.26. And Joshua adjured them at that time, saying, Cursed be the man before the Lord that riseth up and buildeth this City Jericho; he shall lay the foundation thereof in his first-born, and in his youngest Son shall be set up the gates of it.

Though the Israelites were at this present fallen to the horrid Idolatry of worshipping Baal , and the worship of the true God was in a manner neglected and disregarded, and the Prophets and servants of God that would not bow to Baal were persecuted, [see Ch. 19.10.] yet there were never more Prophets sent to them than at this time, (we see Ch. 18.13. that Obadiah had hid an hundred of them in caves ) nor never more eminent ones than now. And of all the Prophets that God raised up in the Kingdom of Israel we find not any of whom so strange things are recorded both for courage and miracles as there are of Elijah. And therefore at the Transfiguration of Christ, Mat. 17. Elijah as chief of the Prophets appeared (together with Moses ) talking with Christ to signify that both Moses and the Prophets had in their several seasons given testimony of him. This Prophet Elijah was at this time sent to the Israelites, a man of transcendent courage and zeal, (as being fitted for those corrupt times) whence 'tis said of the Baptist (who in his Ministry was very zealous and fervent, Luk. 1.17.) that he should go before our Savior in the spirit and power of Elias. Ahab and Jezebel were very zealous to promote Idolatry, and now God raises up a Prophet as zealous to oppose it, and to defend God's own worship. Elijah seeing how things went in the Kingdom of Israel, and being exceedingly moved with the horrible wickedness of Ahab and Jezebel, and particularly perhaps with the contempt and scorn they cast upon God's Prophets did (it seems) by the instinct of God's Spirit pray that the Lord would shut up the heavens for some years, and not suffer it to rain till he sought unto him for it, that so the wrath of God against the iniquity of that time might be discovered, and the precious account he makes of his Prophets might be manifested. And being by the same Spirit of God assured that his prayer was heard, he came to Ahab and threatened him beforehand (that he might see it was of God) with an approaching drought for three years and an half, and a great famine that should ensue thereupon. As the Lord God of Israel liveth (saith he) whom I continually serve, and in whose presence I now stand, and who is a witness of the truth of what I say, there shall not be dew or rain these ensuing years but according to my words; and as I have declared to thee from God. And according as he threatened so it came to pass. For during the space of three years and six months it rained not. See Jam. 5.17 . Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months. The drought now beginning, and Ahab seeing there was no rain for some time together as Elijah had threatened, he was greatly enraged against him, and being also stirred up (as 'tis probable) by Jezebel his wife, he sent presently out to take him that he might be revenged on him. See Ch. 18.10. but the Lord foreseeing what would happen, gave his Prophet warning of it, and appointed him to withdraw and hide himself by the brook Cherith in Manasseh beyond Jordan, (that is in some solitary place or cave near the brook ) where he should be fed by Ravens with bread and flesh morning and evening, and should drink of the brook. Elijah did as the Lord commanded him, and was accordingly fed by Ravens, who being a very greedy and ravenous kind of bird (so that they often neglect the feeding of their young ones to feed themselves ) it was the more miraculous that God should make them Caterers for Elijah, and in such an orderly manner to bring him his provision morning and evening, he directing them where they should have it, possibly out of some rich man's pantry or storehouse. Thus we see by what unlikely means God can provide for his servants when they are in their straits. After some time (possibly about six Months ) the brook quite dried up; thus the Lord was pleased again to try the faith of his servant Elijah. Then the Lord commands him to go to a widow of Sarepta in the Country of Sidon, telling him that he would command her, that is, dispose her heart to entertain him. Accordingly he went thither, and when he came to the Gate of the City he found a widow-woman gathering sticks, he desired her to fetch him a little water. She going for it, he desired her to bring him also a morsel of bread. She knowing him by his habit to be a Prophet of the Lord, she said to him, As the Lord thy God liveth, I have not a cake to give thee, I have but an handful of meal in a barrel, and a little oil in a cruse, and behold I am gathering two or three sticks that I may go and dress it for myself and my son that we may eat it and so die. Hereby its manifest that the drought and famine was in the Country of Tyre and Sidon as well as among the Israelites; and indeed it being sent among the Israelites for the Idolatry of Baal (which Jezebel the daughter of the King of the Sidonians had brought in among them) no marvel if the Sidonians were involved in the same judgment. Elijah bids the woman not to fear, but to do as she intended, but only to make for him a little cake first, for (saith he) thus saith the Lord God of Israel, The barrel of meal which thou hast shall not wast, nor the cruse of oil fail until the day that the Lord sendeth rain on the earth. The woman did as Elijah enjoined her, and she and her house did eat thereof many days, viz. for about three years, neither the meal nor oil failing, but being miraculously supplied and renewed. This recompense had this poor widow for entertaining the Lord's Prophet, she for giving unto him one meal hath many meals from him, and by his procurement. But great blessings are oftentimes mixed with some imbittering afflictions. For some time after the Prophet had been with her, the woman's Son fell sick and died. Upon this she comes to the Prophet and cries out, What have I done to thee thou man of God? wherein have I offended thee? art thou come to bring my sins to remembrance before the Lord, and to punish me for them by taking away my Son? Possibly she thought that Elijah had besought God thus to punish her, as by his prayer he had brought the drought and famine upon the land, or that he was sent as the minister of God's wrath to take away her Son from her. Elijah said to her, Give me thy Son, and he took him out of her bosom and carried him to an upper loft, and laid him on his own bed, and cried unto the Lord, and said, O Lord my God, let me humbly plead with thee, why hast thou brought so great an evil upon this widow (with whom I sojourn) as to take away her Son? I am afraid thy name will hence come to be blasphemed, and thy Prophets despised, and it will be said, it had been well for this woman if this Prophet had never come into her house. Having thus said, he stretched himself upon the child three times, putting his mouth upon the child's mouth, and his eyes upon the child's eyes, and his hands upon the child's hands, and he cried unto the Lord, and said, O Lord, I pray thee let this child's soul come into him again. And the Lord graciously heard his prayer, and the soul of the child came immediately into him again, and he revived. So the Prophet took the child and delivered him to his mother alive . Then said the woman, By this I know that thou art a true Prophet, and that the word of the Lord in thy mouth is truth, namely the things that were foretold by thee concerning the continuance of the drought, and the increase of my meal and oil. And this child is the first that we read of in the Scriptures that being dead was restored to life again.

The drought having now continued well nigh three years and six months, Elijah goes to present himself unto Ahab, and to give notice to him that they should have rain, that so what he had said to him before might be made good, to wit, that there should be no rain but according to his word. The Governor of Ahab's house at this time was Obadiah, an excellent person, and one who feared the Lord greatly, and worshipped him in spirit and truth, and kept himself from the Idolatry of the times, though he went not up to Jerusalem to peform the Ceremonial worship there required. 'It is a wonder there should be such a pious person in so corrupt a Court, but God ordered it so by his alwise Providence for the good of his Prophets. For when Jezebel slew, and cut off the Prophets of the Lord, he took a hundred of them and hid them by fifty in a cave, and fed them with bread and water. 'It is like some other pious men also in Israel besides Obadiah hid and preserved several Prophets of the Lord from her fury. But the drought now being very sore Ahab ordered Obadiah to go one way as he himself would another, that so traversing all the land of Israel they might find herbage and water for their horses and mules which were ready to perish for want of it. Elijah meets Obadiah, who knowing him fell on his face before him, and said to him, Art not thou my Lord Elijah? He answered I am, and I desire thee to go and tell thy Lord and Master that Elijah is here. Obadiah answered, Wherein have I so offended thee that thou shouldest deliver thy servant into the hand of Ahab to slay me. I protest unto thee that my Lord the King hath sought thee not only in the land of Israel, but also in all the neighbouring Countries, and among all the Nations that are in league with him, and he hath pressed them so far that they were fain upon their oaths to avow that they knew nothing of thee ; and now why enjoynest thou me to go and tell Ahab that thou art here: Possibly as soon as I am gone from thee the Spirit of the Lord , that is, some wind from the Lord, or some Angel will take thee up , and carry thee to some other place, and then the King will slay me, either because I did not apprehend thee when I saw thee, or because I shall seem to have deluded him by telling him that which he will not find upon search to be true. I thy servant have desired to fear the Lord from my youth, and to cleave unto him, and have been kind to his servants the Prophets in hiding many of them from the fury of Jezebel (as I suppose thou hast heard) and I may be further useful to them, and therefore I hope thou wilt not lay upon me so perilous a command. Elijah assures him he was resolved to show himself unto Ahab. Hereupon Obadiah went and acquainted the King therewith, who presently came out to him, and in a very angry manner said, What! art thou he that troubles Israel! No, says Elijah, thou and thy Fathers house have troubled Israel in forsaking God, and following Baal. After some vehement contest between them about the Baal-worship, the Prophet (having doubtless received it in charge from God before, as may appear from ver. 36.) propounds to the King a way of trial to be peformed on mount Carmel (which stood near the Sea ) whither God were God, or Baal were God. The God answering by fire (says he) and consuming the sacrifice from heaven, let him be acknowledged for the true God. The King being confident that the way of his worship was right, agrees thereto, and possibly the natural desire that is in all men to see things strange and unusual (as this trial was) might the more incline him to it. Accordingly he assembles the Prophets of Baal (viz. those that lived dispersed up and down in the Country) and the heads of the people to see the issue of this strange trial. Elijah when the people were met together spake to them, saying, How long will ye halt between two opinions: If the Lord be God follow him, but if Baal be God follow him. The people answered nothing, being afraid to offend the King. Then Elijah said, Behold there is not a Prophet of the Lord's that doth openly appear for the true God and his worship, besides myself. But here are four hundred and fifty of Baals Prophets that are for Idolatry, let them therefore give us two bullocks, and let them choose which they will for themselves, and let them cut it in pieces, and lay it on wood, and put no fire under, and I will dress the other bullock, and lay it on wood, and put no fire under; and let them call on their gods, and I will call on the name of the Lord, and the God that answereth by fire, and consumeth the Sacrifice, let him be acknowledged for the true God. The people cried out, it was well spoken, they were willing to put it upon that trial. Then Baals Priests took the bullock that was given them, and dressed it, and called on the name of Baal from morning even until noon, and said, O Baal hear us. But there was no voice, nor any that answered. Then they danced and skipped about the Altar they had made in a frantic manner, as was usual in the worship of Baal. And at noon when the time limited for their sacrifice was almost ended, Elijah mocked them, and bad them cry aloud; for possibly their god Baal was at this time talking, or pursuing his enemies, or in a journey, or perhaps he was asleep, and must be roused up with very loud calling. Baals Priests it is like were vext at these sharp taunts of the Prophet, however they cried aloud and cut themselves with knives and lances till the blood gushed out, (as the heathens used to do in their great sorrows. See Deut. 14.1.) the more to move their God to have compassion on them, and not to be wanting at this time to his own honor as well as theirs. But no answer could they get notwithstanding they went on praying and calling upon Baal, and (with many strange gestures as men inspired) sang the praises of their Idol-god, laboring by all means possible to prevail with him to send fire to consume their Sacrifice, but all in vain. There was none that answered or regarded them. Then Elijah called the people to come near, and mount Carmel having been one of the high places whereon they used to sacrifice in former times unto the Lord, there were still the ruins of an old Altar which the Idolatrous Israelites had broken down, [see Ch. 19.14.] and this the Prophet did now repair, thereby intimating to them that his design was to restore and set up the worship of the true God in the land. Then he took twelve stones according to the number of the twelve Tribes, and with them he built an Altar in the name of the Lord, to intimate to them that they ought all to be united in the worship of the God of their fathers, or else it would be in vain for them to reckon themselves the Israel of God. And he made a Trench about the Altar as great as would contain two measures of seed, and he put the wood in order, ahd cut the bullock in pieces and laid it on the wood, and bad them fill four barrels with water out of the Sea that was near, and pour it on the Sacrifice, and on the wood. He bad them do it three times, which they accordingly did, and the water ran about the Altar and filled the Trench; so that it was evident that there was no fraud used to hide any fire secretly under the wood. Then at the time of offering the Evening-sacrifice Elijah came and prayed, saying, Lord God of Abraham, Isaac and Jacob , let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word, and by thy command and direction. Hear me O Lord, I pray thee hear me, that this people may know that thou art the Lord God, and that thou hast appointed these things to be done, to the end that their hearts may be turned from their Idols unto thee. Immediately the fire of the Lord fell from heaven and consumed the Burntsacrifice, and the wood and the stones, and the dust, and licked up the water that was in the Trench. And when the people saw it, they fell on their faces, and cried out the Lord he is the God, the Lord he is the God. Elijah seeing them so wonderfully affected with this miracle, and so clearly convinced of the jugglings and deceits of Baals Priests. He bad them presently apprehend those Prophets of Baal, and to let none of them escape, and to bring them down to the brook Kishon at the foot of Carmel, and there to slay them. The people being at this present under a great dread of the Majesty of God (who by this miracle had testified so loudly against their Idolatry) they without any fear of the King were ready to do whatever Elijah advised them unto, and accordingly they took those Priests and carried them down to the brook Kishon (that the place where Elijah had sacrificed unto the Lord might not be defiled with their blood) and slew them there according to the Law, Deut. 13.5. & 18.20. The King (as it seems) thought it not advisable to set himself against the torrent of the people's zeal at this time, or possibly he tacitly consented to it upon hope that rain would presently be given thereupon. These Prophets of Baal that were slain at this time seem to have been those that were dispersed up and down in the Villages and Towns, and not the Prophets of the Groves who attended at Court and performed their Idolatrous service in the Groves planted by Ahab near Baals Temple in Samaria. For after this we read Ch. 22.6. of 400 Prophets that were called together by Ahab. Ahab having fasted all day to see the event of this business, Elijah bids him now go eat and drink, and refresh himself, for he heard a sound or noise in the heavens that was some intimation to him that much rain was coming. Ahab accordingly going to refresh himself, the Prophet went up to the top of Carmel, and there kneeling upon the ground, and bowing his face down to his knees, in this humble posture he earnestly prayed unto the Lord for rain. For though he knew that the Lord had promised to send rain, yet he knew also that it must be obtained by prayer. Then he sent his servant seven times to spy whether he could see any likelihood of it. At last the servant discerned a little cloud arising out of the Sea as big as a man's hand; upon this Elijah presently sends to Ahab to make hast home lest he should be stopped by the rain that was now coming. And immediately the heaven was black with clouds and wind, and there fell a great rain. Ahab getting into his Chariot went to Jezreel a City of Issachar where was one of his houses, and Elijah being extraordinarily moved and enabled by God girded up his long garment and ran before his Chariot to show him how ready he would be to honor and serve him if he would proceed on to remove Idolatry out of the land, and perfect that work which was so happily begun by the slaughter of Baals Prophets, 1 King. 18.

Ahab coming to Jezebel, tells her the event of that contest between Elijah and the Prophets of Baal, and the unavoidable execution of the Baalites that followed thereupon; and to excuse himself to his imperious wife he represents their Execution as Elijah 's act, not his; she falling into a great rage and passion like a rash and unadvised woman sent one to Elijah to tell him that she desired the gods might do so to her and more also, if she did not make his life like one of theirs by tomorrow about that time. And hereby she gave him (as it were) fair warning to be gone. Elijah hereupon flies for his life to Beersheba, God suffering him to be overborn with fear of Jezebel now, who e're while feared not Ahab and all his Baalites, that he might see his own weakness, and not be exalted in mind by reason of those great miracles that had been wrought by him) so he now fled into another Kingdom, viz. that of Judah where good Jehoshaphat reigned, yea to the uttermost Southern part of it, and from thence withdrew himself into the Wilderness as fearing lest Ahab or Jezebel should send some thither to dispatch him. And therefore when he went from Beersheba he left his servant there, because he would not expose him to the wants of the Wilderness, and going a days journey in the Wilderness, and sitting under a juniper tree he even wished for death, and said it is enough, O Lord, I have lived long enough, take away I pray thee my life, I know I must die at one time or other, for I am not better than my Fathers that have all died before me; and seeing my life is so full of troubles and miseries, I desire ( if it be thy holy will) to end my days presently. Then laying himself down to sleep under the tree, as he slept behold an Angel touched him, and said, Arise and eat. And he looked and behold there was a cake baking on the coals at his head, and a cruse of water by him. So he did eat and drink and laid him down to sleep again. The Angel awoke him a second time and bad him arise and eat again, for the journey that he was to take was too great for him except he were well refreshed beforehand by that provision which God by his holy Angels had now sent him. Accordingly he did eat and drink again, and in the strength of that food he travelled forty days, and forty nights without any other sustenance, even to Horeb , where the Lord formerly appeared unto Moses in a burning bush. Being come thither and lodging in a cave, the Lord asks him what he did there? he answers, I have been very zealous for the honor of the Lord God of hosts. For the children of Israel have forsaken thy Covenant, thrown down the Altars that have been erected to thee, and have preferred Baal before thee, and have slain thy Prophets, and I, even I, only am left, (this he speaks according to his own apprehension ) and they seek my life to take it away. The Lord bad him go forth and stand upon mount Horeb where he would manifest his presence to him. And behold the Lord immediately passed by in some visible manifestation of his glory. 1. There was a great strong wind that rent the mountains, and brake the rocks in pieces. 2. An earthquake. 3. After that a fire, but the Lord was in none of these, to wit, did not in these speak to Elijah, nor make known his mind to him. These were the dreadful foregoing signs of God's majesty and power to prepare Elijah with the more awe and reverence to hearken to what he should say to him, and to strengthen his faith in God's power who had all creatures at his command. Then there came a still and small voice. It seems Elijah stood all this while in the mouth of the Cave, but kept himself somewhat inward till knowing that in that still voice the Lord would speak to him, then he went to the very entrance of the Cave, casting his mantle about his face out of an awful fear of God's Majesty as Moses did, Exod. 3.6. The Lord asks him by this still voice the same question he did before, viz. what he did there? and Elijah gave the same answer he had done before. The Lord to comfort and support his spirit intimates to him that he took notice of and was sufficiently displeased with the Idolatry of the Israelites, and intended to punish them severely for it. And in order thereunto he bids him go to the Wilderness of Damascus, and there anoint Hazael to be King over Syria, and to anoint Jehu the Son of Nimshi to be King over Israel (that is to anoint them himself, or take order they should be anointed by others at the appointed times) and to anoint Elisha to be a Prophet in his room, to succeed him in the Prophetick office. And the Lord tells him that he that escapes the sword of Hazael shall Jehu slay. For though the greatest destruction wrought by Hazael was towards the end of Jehu's reign, [2 King. 10.32.] and after it [2 King. 13.3.] yet he began to destroy Israel before Jehu's time, [2 King. 8.28.] and many of those who escaped Hazael 's hands, Jehu slew, as Jehoram and others, 2 King. 9.24. And him that escapeth the sword of Jehu shall Elisha slay; that is, by his Prophetical denouncing divine vengeance against such Israelites as remained Idolaters even after Jehu had destroyed the house of Ahab. And lastly the Lord says to him, Though in this general apostasy of the Israelites thou thinkest there is none left untainted with the Idolatry of Baal but thyself, I tell thee that there are many thousands in Israel that are not infected with it, and who have not bowed the knee to Baal, nor with their mouths kissed him in token of adoration, and subjection, [see Hos. 13.2.] Elijah having received these commands from God, he took care to have Hazael anointed by appointing Elisha to do it when he was dead, 2 King. 8.7. And Jehu was anointed by a young Prophet at the command of Elisha, 2 King. 9.1. who (as 'tis like) received order from Elijah to do it. And as for Elisha (who as it seems was before a Country farmer) Elijah found him plowing with twelve yoke of oxen before him; that is, there were many Plows going in the field where Elisha was, and many persons attending them, and Elisha himself went with the last. Elijah