English Puritan & Reformed

The History of the Old Testament Methodized

Samuel Cradock (1621-1706) · 567,142 words · 2521 min

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last. Elijah passing by him cast his Prophets mantle upon him as a sign of his calling to be a Prophet; whereupon being endued with a Prophetick spirit, he presently left the oxen, and ran after Elijah a little way, but then said unto him, I pray thee let me go and kiss my father and mother , and pay my duty to them, and take my leave of them, and then I will follow thee and wholly attend upon thee. Elijah bids him use his liberty as to that, for (says he) what have I done to thee to make thee so willing to follow me? I have only cast my mantle upon thee, and (it seems) thou hast received the spirit of Prophesy, and the Spirit of God being come upon thee, thou mayest thereby know that thou art called to a great and extraordinary work which thou must not delay to execute. So Elisha went back to his Fathers house, and took a yoke of oxen and slew them, (probably the very oxen with which he had plowed) and boiled the flesh with the plow and all the wooden instruments belonging to it, (thereby showing that he willingly left his former calling ) and so made a farewell feast for his kindred, companions and neighbors, and they did eat with him, and then he presently arose and followed Elijah and ministered unto him, and diligently observed his carriage and behavior in his function, that he might learn of him; and possibly Elijah did also anoint him as he was commanded, ver. 16. 1 King. 19. wh. Ch.

About this time Benhadad King of Syria gathered all his forces together, and with the assistance of thirty two petty neighboring Kings came and besieged Samaria, and Ahab in it. At first he pretended a willingness to make conditions with Ahab, upon the performance of which he would raise his siege, and accordingly sent messengers into the City to him, who in an insolent manner spake to him, saying, Thus saith Benhadad King of Syria, thy silver and thy gold is mine, thy wives also, and thy children are mine; that is, at my disposal and under my power. Ahab being exceedingly afraid, like a poor spirited Prince returned this tame answer, My Lord O King of Syria according as I understand thy message, I am willing to be thine, that is, a Tributary King to thee, and to hold all in fealty and fee under thee, paying thee homage. Benhadad perceiving Ahab to yield thus far, now sends another message to him, and requires harder conditions of him than before. Thou (says he) didst so interpret my last message as if I intended no more than homage and fealty to be paid by thee unto me, and that thou shouldst hold all that thou hast as my Vassal and Tributary, but know thou that my intent and purpose is to have the actual possession of all, and I will send my servants to thee tomorrow about this time, and they shall search thine house and see what is laid up therein, as also the houses of thy people, and whatsoever is of value or desirable in thine or their eyes, (and you are loath to part with) they shall take from you, and bring to me. Ahab ('tis like) of his own bead and out of fear had returned the former answer, but now perceiving Benhadad to grow upon him, and to require things of him so extremely unreasonable, he calls together his ancient grave Counselors the Elders of the land that were with him in the City, and says to them, I pray you mark and observe how this man seeks mischief against us. He pretends a Treaty as if he were willing upon terms to raise his siege, but he intends nothing but mischief and ruin to us, for he sent unto me before for my wives, my children, my silver and gold; that is (as I understood it) to have the dominion over them, as chief Lord, reserving to me my subordinate interest and propriety in them, and this I denied him not. But that will not now content him, but he will have liberty to take of ours whatsoever he pleases. The Elders and the people being extremely startled at this, earnestly desired the King by no means to consent to such abominable terms. So Ahab returned this answer by the messengers, Tell (says he) my Lord the King, all that thou didst require of me in thy first message (as I understood it) viz. that I should only be Tributary to the King of Syria, I am willing to perform. But that which thou requirest in thy last, viz. that I should put all presently into thy hands, that I may by no means consent unto. The messengers returning carried this answer of Ahab 's to Benhadad, who hearing it, in a proud rage said, The God's do so to me and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. As if he should have said, I swear I will bring more Soldiers into Samaria than there are handfuls of dust in that City. Ahab hearing of this proud speech of his, bad them say to him, Let not him that girdeth on his harness boast himself as he may do that putteth it off; intimating thereby that the issue of war was uncertain, and 'twas a foolish thing to triumph before the battle was ended. Benhadad and the petty Kings that were with him were drinking themselves up to drunkenness in his Pavilion, when this was told them from Ahab, whereupon in a rage he charged those of his Commanders that were about him to attack the City presently, and to place their Engines against it to batter it down to the ground. It seems there was at this very time a true Prophet of the Lord's secretly lurking in Samaria, and being sent of the Lord to Ahab, he went confidently to him, though he knew he had cut off many of the Lord's Prophets before [ Ch. 18.4.] and said unto him, Thus saith the Lord, Hast thou seen from the towers of Samaria all this vast host, and great multitude of the enemy? I will deliver them into thy hand this day, and thou shalt know that I am the Lord that give victory and not Baal. Ahab greedily asks him by whom this deliverance should be wrought? he tells him he should not by his experienced Captains, or old Soldiers prevail over the Syrians, but by a forlorn of the young men that waited on the Princes of the Provinces. Ahab then asks him who shall order the battle? He tells him, he himself should do it. Whereupon Ahab numbered the young men before mentioned and found them 232; then he numbered all the rest that were fit to bear arms in Samaria, and found them to be seven thousand. And at noon they marched out, first the young men as the forlorn, and then the body of the Army followed; Benhadad understanding that there was a party come out of the City, he gives this insolent order that if they came out to sue for conditions of peace they should take them prisoners, and bring them to him, (though it was against the Law of Arms) and if they came out as Soldiers, he commands his men, (thinking it scorn to fight with them) to take them all alive that so he might put them to cruel deaths, or imprison them, or deal with them as he saw cause. The forlorn and the army of the Israelites now approaching the enemies Camp, fell upon them, and slew every man his man, that is, as many of the enemies as they themselves were in number, viz. 7232, whereupon a panic fear seising upon the rest of the Syrians, they fled, and Benhadad himself made shift to escape with his Horsemen to his own Country. Ahab with such Troops of Horse as he had pursued them, and smote many of their Horses and Chariots, and slew them with a very great slaughter.

Shortly after this the Prophet that had foretold this victory to Ahab, having by Divine revelation knowledge of the enemies intentions and designs, he came to him again, and said, Go strengthen thyself, and be not secure and careless as if thou wert free from all danger; for at the return of the year when the time is seasonable, the King of Syria will come up against thee again. Accordingly the servants of the King of Syria were forward to engage their Master to another encounter, telling him that the gods of the Israelites were God's of the hills; possibly they thought so, because the Israelites did use to worship God and sacrifice to him on hills and high places. They reflect not at all on the true cause of their overthrow, viz. their own sensuality, pride and insolence, but assign this only for the cause of it, viz. the God's of the Israelites were God's of the hills, and this battle being fought in an hilly Country they were worsted; but (say they) let us fight with them in the plain, and then surely we shall be stronger than they. Further they desired the King that if he intended to make a new invasion into the Israelites Country that he would please to dismiss those petty Kings he had in his Army before (who were fitter to drink than fight ) and to put valiant Captains and experienced Soldiers into their rooms, and to provide such an Army both of Horse, Foot and Chariots as he had before, and then (say they) we will fight them in the plain, and doubt not but we shall prevail against them. Benhadad hearkened to their counsel, and accordingly at the return of the year he mustered a great Army, and marched with them to Aphek in the Tribe of Asher, and he intended (if he could) to fight with the Israelites thereabout, not only because it was a plain Country, but because this was one of those Cities which his Father had formerly taken away from the Israelites, and hither they might fly as to a place of retreat if the battle should go against them. Upon this second invasion the children of Israel put themselves into the best array they could to resist the Syrians, and all the Israelites that were appointed came to their general Rendezvous, and they divided their forces into two bodies, and they were but like two little flocks of kids before the Syrians that filled the Country. Then the Prophet before mentioned came again to Ahab and said to him, Thus saith the Lord because the Syrians have said the Lord is God of the hills but not of the valleys, therefore will I deliver all this great multitude into thy hands, and though you by reason of your great wickedness deserve not this favor at my hands, yet to confute this blasphemy of the Syrians, even in the valleys I will overthrow them, and thereby give you a plain evidence and demonstration that I am the only true God. So the two Armies faced one the other for seven days, and on the seventh day the battle was joined, and the Israelites slew of them an hundred thousand footmen in one day; so that they slew now many more than everyone his man, and the rest fled to Aphek, and Benhadad himself among them, who was fain to hide himself in an inner chamber in a private house in the City. The Israelites drawing up their forces now to Aphek, and the Syrians (as it seems) placing themselves round about upon the wall of the City to defend it, the wall either by an earthquake, or some immediate hand of God fell upon twenty seven thousand of them, and killed them. Benhadad being now in a deadly fear of being taken, his servants that were about him gave him this advice, The Kings of Israel (say they) as we have heard are merciful Kings , Let us therefore put sackcloth on our loins, and ropes on our necks, and go out to the King of Israel, peradventure he will be persuaded to save thy life. Benhadad consenting hereunto, in this abject posture they came to Ahab, and said to him, Thy servant Benhadad saith unto thee, I pray thee let me live. Ahab replies, Is he yet alive? He is my brother. Now the messengers did diligently observe whither any words would fall from him that signified any comfort to them, and hastily catched at them. And accordingly hearing these words, they speedily replied, Thy Brother Benhadad yet liveth. Does he (says he) go and bring him unto me. And he spake these words so, as they perceived he intended good to their King. Then Benhadad came forth to him, and he caused him to come up into his Chariot; so that he not only shown mercy to him (who had before carried it so insolently towards himself ) but he highly honored him. Benhadad being much wrought upon by this kindness, tells him that the Cities which his Father had taken from Ahab 's Father, or Predecessor, [see Chap. 15.20.] he would now restore to him, and he should make streets for his subjects to meet and freely trade in at Damascus as his Father had made in Samaria; so that (it seems) the former Kings of Syria had great power over the Kings of Israel. Ahab like a weak Prince told him he did accept those conditions, and would send him away upon that Covenant and agreement, and accordingly so dismissed him. Thus slightly did this weak and wicked King Ahab pass over the great damage had been done to the people of Israel by the Syrians invading their land two years together. But how well Benhadad performed his Covenant will appear afterwards by his detaining Ramoth-Gilead, so that Ahab and Jehoshaphat were fain to join their forces to besiege it, see Ch. 22.3. Nevertheless upon this league made there followed a three years cessation of Arms between the two Nations, see 1 King. 22.1. Shortly after this victory one of the Sons of the Prophets to foreshow in himself (as was usual with the Prophets, see Isa. 20.2, 3, 4, Jer. 27.2.) a shadow of that calamity which was to come upon Ahab, requires one of his neighbors, (by command from the Lord which he made known unto him) to smite him, to wit, with a sword, so as to wound him, that thereby he might the better resemble a Soldier that had been in the battle, and being wounded and bloody he might the better show Ahab what he was to expect from the revenging hand of God for sparing Benhadad. But this neighbor (preferring his own reason before the command of God) refused to smite the Prophet, and was thereupon for his disobedience immediately slain by a Lion as the Prophet threatened him. And hereby God's anger against Ahab for his miscarriage in not smiting Benhadad, (whom God had appointed to destruction) under a pretence of clemency, was intimated. Then the Prophet met another man, whom he bad (as he did the former) to smite him, and he smote him so that he wounded him. Then the Prophet departed and waited for the King by the way and disguised himself, puting ashes upon his face besmeared with blood, that it could not easily be discerned who he was, that so the King not knowing him might the more impartially give his judgment in the case propounded. As the King passed by, he cried unto him, saying, Thy servant, O King, went out into the midst of the battle, and behold a Commander in the Army turned aside to me, and brought me a prisoner, and charged me to keep him safe, and to look to him that he might not escape; if he did (he told me) my life should go for his, or else I should pay a Talent of silver for my neglect. But so it was, as thy servant was busy here and there the prisoner slipped away from me. Ahab replied, As thou hast stated the case so shall thy judgment be. Thou hast decided the case against thyself, and shalt suffer accordingly. Then the Prophet washed off the ashes from his face, so that the King knew him. And he said to Ahab, Thus saith the Lord, because thou hast let Benhadad go, whom I put into thy hands, and whom I appointed to utter destruction, (as Saul spared Agag) therefore thy life shall go for his life, and thou thyself shalt die for it, and thy people shall die instead of his people. Possibly Ahab had been expressly charged not to spare Benhadad; certain it is, the Prophet had told him, v. 28. that because he and his Syrians had blasphemed the Lord, saying, He was the God of the hills and not of the valleys, therefore he would deliver them into his hands. And therefore he could not spare that blasphemous wretch without plain contempt of God who had delivered him into his power. Ahab being thus self-convict went to his own house in Samaria heavy and displeased with this doleful message of the Prophet.

1 King. 20. wh. Ch.

God had now given to Ahab great evidences of his Almighty power (and that he was the true and only God ) in giving rain in so strange a manner [ Ch. 18.45.] and in giving him two such great and wonderful victories over the Syrians, as we have seen in the foregoing Chapter. But yet none of these things (as it seems) so far wrought upon him as to turn his heart to God. No mercies will mend some kind of men, nor work upon their base and disingenuous tempers. We have this fully exemplified in Ahab, of whom we are next to relate a remarkable story.

Ahab had in Jezreel a Palace Royal, and near unto it one Naboth a Citizen of that place had a Vineyard which Ahab 's eye being often upon, he had a great mind to it, and spake to Naboth to let him have it, (to make a Garden of Herbs) and he would either give him a better Vineyard for it, or the full worth of it in money. Naboth considering that God had forbidden in his Law the perpetual alienating of Inheritances, [Levite. 25.23.] told the King he could not do it without sinning against God. Ahab hereupon went home heavy and displeased, and so inwardly vext that he laid him down upon his bed, and turned away his head as not caring to speak to anybody, and refused to eat. Jezebel his wife came to him, and seeing him so much out of humor asked him what ailed him? He told her the reason of it was Naboth's refusing to sell him his Vineyard. Jezebel answered, Art thou King of Israel, and dost thou trouble thyself so much about such a thing as this? cheer up thy heart and be merry; let me alone, see if I do not procure this Vineyard for thee. Whereupon she presently wrote Letters in Ahab 's name to the Elders and Nobles of the City, and sealed them with the Kings Seal, wherein she orders them to proclaim a Fast, (as if some high wickedness had been committed against God that called for speedy humiliation from all the people ) and after that to set Naboth upon a Scaffold in the sight of the people to be judged, and to suborn against him two false witnesses (wicked fellows Sons of Belial that would swear anything for money ) that should witness that he blasphemed God and the King. And that upon this evidence they should condemn him, and then immediately carry him out and stone him as a blasphemer. These Magistrates (being it seems themselves wicked men) having received these orders, and being desirous to ingratiate themselves with Jezebel, (and possibly willing and forward enough to take off so good and conscientious a man as Naboth was) did readily execute her bloody purpose in all particulars. Accordingly they proclaimed a Fast, and then arraigned innocent Naboth, and condemned him upon the testimony of two false witnesses by themselves suborned, and then stoned him (and which was mor cruel and barbarous ) with him (as it seems) his Sons also, [see 2 King. 9.36.] which was directly against the Law of God, Deut. 24.16. and against all humanity, justice, and common equity. If this were done (as some interpreters from the forementioned place suppose) 'tis like the reason of it was that none might be left to lay claim to the Vineyard, and so it might be forfeited to the King. These things being done, these good Magistrates gave notice to Jezebel that they had executed her commands, and Naboth was dead. Jezebel hearing this, went to Ahab and bad him go and take possession of Naboth's Vineyard, for now it was his. Ahab accordingly goes down to Jezreel for that purpose. At the same time the word of the Lord came to Elijah, and bad him go and meet Ahab (whose chief residence was at Samaria ) but he was now in Jezreel, and at this present in the Vineyard of Naboth, which he was gone to take possession of, and possibly was now giving orders about it. The Lord bad him when he came to him to speak to him after this manner, What! hast thou killed and taken possession? Well, I tell thee from the Lord, according as the dogs have licked the blood of Naboth so shall they lick thy blood, even thine . It argued a mighty faith and courage in Elijah that he durst deliver such a message as this to Ahab, his servants and Courtiers being about him. But God's holy Prophets when strengthened by him, were as bold as Lions. Ahab hearing the Prophet speak thus to him, What (says he) hast thou found me O mine enemy? What shall I never be at quiet for thee? Thus wicked men count those their enemies who tell them of their faults. Elijah replies, Yes indeed I have found thee, and am come to denounce God's judgments against thee, because thou hast sold thyself to do evil , and (as it were) wholly yielded up thyself to the service of the Devil to do his will, and to work that which is evil in the sight of the Lord, [see 2 King. 17.17.] therefore thus saith the Lord, I will bring evil upon thee, and take away thy posterity, and will cut off from Ahab him that pisseth against the wall , and him that is shut up and left in Israel. And will make thy house like the house of Jeroboam the Son of Nebat, and like the house of Baasha the Son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and thereby hast made. Israel to sin. And as for Jezebel, the dogs shall eat her by the wall of Jezreel. And as for him of the house of Ahab that dieth in the City the dogs shall eat , and him that dieth in the fields the fowls of the air shall eat. Elijah having delivered this dreadful message departed. Ahab hearing these dismal words, rent his clothes, and put on sackcloth, and fasted, and lay in sackcloth, and went softly, that is, slowly and heavily as sorrowful men and mourners used to do. Thus Ahab humbled himself out of fear of the vengeance threatened against him, but did not truly repent of his sins he had committed. However hereupon the Lord spake to Elijah again, saying, Seest thou how Ahab humbleth himself before me? That the world therefore may see how well I accept of true repentance, and serious humiliation, I will so far regard this seeming humiliation of his (though I know he is not truly penitent) that I will defer these my threatened judgments during his life, and will in his Sons days bring these evils upon his house • . 'It is like Elijah was to acquaint Ahab herewith, and thus God makes his Prophets messengers of good tidings as well as of evil. And from hence we may observe how effectual true repentance and serious humiliation and contrition is, and what it may assuredly expect from God when such an humiliation as this of Ahab's was so far regarded. 1 King. 21. wh. Ch.

We have shown before that upon the Covenant made between Ahab and Benhadad [Ch. 20.34.] there was a cessation of arms between them for three years, but Ramoth-Gilead not being all this while restored by Benhadad, Ahab at last resolved to take it out of his hands by force. It seems Jehoshaphat King of Judah was now come to visit Ahab. 'Twas strange that a King of Judah should go down to visit a King of Israel, none of his predecessors had ever done it before him, but more strange that a worshipper of the true God should go to visit such an Idolater as Ahab was. See 2 Chron. 19.2. However Jehoshaphat being there, Ahab took occasion to speak to his Counselors of State after this manner, Do you not forget that Ramoth-Gilead (that goodly City, a City of the Levites, and a City of refuge ) is ours, and should have been restored to us by Benhadad, had he performed his Covenant made with us; but he perfidiously keeps it from us, and we are still and quiet. Then addressing himself to Jehoshaphat he asks him, if he would please to join with him to recover it, and would go in person with him to besiege it. Jehoshaphat replied, I am as thou art, my people as thy people, my horses as thy horses. As if he should have said, I myself, my people, and my horses are all at thy service, and ready to go and do as thou shalt order, even as if they were thine own. But he desired before they engaged in this enterprize, that he would presently send to some holy Prophet and inquire by him after the mind of the Lord whether it were his will they should undertake this war? and whether he would prosper them in it? Ahab thereupon gathers together his 400 Baalitish Prophets, viz. those of the Groves, which were reserved from appearing to Elijah 's Challenge, Ch. 18.19, 20. (thinking possibly that Jehoshaphat by such a multitude would be the better persuaded of the truth of what they said) and spake unto them after this manner, What say ye? shall we go against Ramoth-Gilead to battle, or shall we forbear? They presently said, Go up, for the Lord will deliver it into thy hand. But though they made use of the name of the Lord, yet they received not this answer from him, but spake as they thought was most agreeable to Ahab 's humor. Jehoshaphat was not satisfied with what they said, but suspecting their word was not from the Lord, he asked if there were not besides these a Prophet of the Lord's in the land that they might inquire of? Ahab told him there was indeed one in Samaria, Michaiah by name, but (says he) I hate him, for he doth not use to prophesy good concerning me but evil. Jehoshaphat replied, Let not the King say so; we ought not to hate the Prophets of the Lord because they speak sometimes things that do not please us. If they be the faithful servants of the Lord they must speak the truth whatever it be. God forbid therefore the King should hate them for that. Ahab hearing him say so, commanded an Officer to fetch Michaiah to him. Then both the Kings sitting on Chairs of State (clad in their Royal Robes) in a void place at the entrance of the Gate of Samaria, all the 400 Prophets of Baal before mentioned came and Prophesied before them; that is, by strange affected passionate gestures made show of Prophetical raptures. And Zedekiah the chief of them made him horns of iron (thereby to signify the power of these two Kings ) and said to Ahab, Thus saith the Lord, with these shalt thou push the Syrians until thou hast destroyed them. And all the rest of those Prophets prophesied accordingly, saying, Go up to Ramoth-Gilead and prosper, for the Lord shall deliver it into the Kings hands. The messenger that went for Micaiah, as he was bringing him to the King, said to him, Behold the rest of the Prophets have spoken good things to the King, and that with one consent, let thy word therefore I pray thee be like theirs, and speak things pleasing to him, and to the people. Micaiah replied, As the Lord liveth, what the Lord saith unto me that will I speak. So Micaiah came to the King, who spake to him after this manner, Come, Micaiah, what sayest thou to our design? shall we go against Ramoth-Gilead, or shall we forbear? He answered, Go and prosper, the Lord will deliver it into thy hands, if that which thy Prophets have told thee be true. The King said unto him, How oft shall I adjure thee that thou deal really with me, and tell me nothing but that which is true, and which thou hast received from the Lord. Micaiah then said to him, I saw in a vision all Israel scattered upon the hills as sheep that have no shepherd: implying, that the King (who was as the shepherd of the people) should be slain, and thereupon the people should fly and be scattered. When I saw this (says he) the Lord said to me, These have no Master (that is, their King is slain) let them return every man to his own house in safety, and escape with their lives. See v. 36. Ahab turning to Jehoshaphat said, Did not I tell thee that he would prophesy no good to me but only evil? Micaiah upon this said, seeing thou hast adjured me to tell thee the truth in the name of the Lord, I now will do it fully and plainly, I saw in a vision the Lord sitting on his Throne , and all the host of heaven, viz. the good Angels and Saints attending him on his right hand, and on his left, and some evil spirits were mixed among them. And the Lord said, who will persuade Ahab that he may go up and fall at Ramoth-Gilead? and some of them spake on this manner, and others on that. At length there came an evil spirit and stood before the Lord and said, I will persuade him. The Lord asked him, How he would do it? He answered, I will go forth and be a lying spirit in the mouth of all his Prophets; that is, I will urge them, and put them on to lie to him and deceive him. For false Prophets are instructed and moved by evil spirits as true Prophets are by the Spirit of God. The Lord answers, I permit thee to go and to delude Ahab's Prophets with lies, and by them to delude Ahab himself, and thou shalt not miss but shalt effectually persuade and prevail. Go forth therefore and do as thou intendest, for it is an act of justice seeing Ahab hated my Prophets and would not believe them, that therefore he should be given up to believe lies. According to this vision (O King) the Lord hath permitted a lying spirit to enter into all these thy Prophets, who hath possessed their hearts and tongues, and they speak mere lies unto thee when they tell thee that thou shalt prosper in this expedition. For assure thyself the Lord hath determined evil against thee. Zedekiah hearing this, stepped to him, and smote him on the cheek, and said to him which way went the Spirit of the Lord from me to speak to thee? Micaiah returneth not blow for blow, but tells him thou shalt find to thy cost that I have the Spirit of God, and do declare the truth of God when thou shalt see my Prophesy exactly fulfilled, and when Ahab shall be slain, and his army worsted, on that day thou shalt hide thyself in an inner Chamber from Ahab's children and friends who will seek thee out to slay thee as a false Prophet and a deceiver of thy King, and to revenge the blood of the King, and the overthrow of the Army upon thee. Ahab hearing these things looked upon them as mere dreams and enthusiastical fancies, and so regarded them not. (Thus God judicially blinds those whom he intends to destroy. ) And being in a rage he orders them to carry back Michaiah to Amon the Governor, and to Joash (the Son of Omri, who it seems had some place of authority in the City) and to command them in his name to put him again into prison, and to feed him with the bread of affliction, and the water of affliction [see Deut. 16.3.] until he came again in peace. Micaiah replys, If thou return at all in peace, the Lord hath not spoken by me; and all you that are here present take notice and observe what I say, and whither I am a true Prophet or no. 'It is strange that Jehoshaphat should see this holy Prophet Micaiah thus injuriously used by a proud Priest of Baal, and afterwards sent away to prison, and yet speak never a word in his behalf; we may see from hence how dangerous a snare, even to good men ill company is. But 'tis much more strange that after the Prophet had told them so plainly what would be the event of this expedition that he should yet join with Ahab therein. It seems having joined himself lately in affinity with him, and engaged his word to him, he was loath to shrink from it notwithstanding the threatenings of the Prophet, and so he and Ahab went up to fight against Ramoth-Gilead. Ahab being (as 'tis like) something inwardly troubled at the threatenings of Micaiah (though he seemed outwardly to slight them) and having heard of the King of Syria 's charge to his Captains concerning himself, v. 31. viz. That they should fight neither with small nor great save only with the King of Israel; that is, that they should observe especially where he was, and to bend their main force against him as the chief cause of the war; he told Jehoshaphat that he himself would go into the battle disguised as an ordinary Commander, but advised him to put on his Royal Robes, or such kind of Armor as was fit for the General of the field, that he might appear like himself. This being accordingly done, when the battle was joined, the Syrians seeing Jehoshaphat, they thought he had been the King of Israel, and accordingly leaving all others assaulted the party where he was, and compassed them about. Hereupon Jehoshaphat cried unto the Lord for succor, who helped him in that great strait, and moved the Syrians to depart from him; for (it seems) they gathered from some circumstance or other that he was not the King of Israel, and so not the man they aimed at. Thus the Lord was pleased by bringing Jehoshaphat into so great danger to let him see his folly in joining with Ahab, notwithstanding the Prophets fair warning to the contrary. But the battle going on against that party in which Ahab was, a Syrian drew a bow at a venture, and the arrow (being directed by God) hit Ahab, and entered between the joints of his harness and wounded him sorely. He being thus wounded spake to the driver of his chariot to carry him out of the host. The battle growing fiercer and fiercer, it seems they had not time to dress his wound, but only stayed him up in his chariot (in which he went out to fight against the Syrians ) and towards the evening he died, and his blood ran out of his wound into the midst of the chariot. And thus at last the vengeance of God fell upon him for his Idolatry, and persecuting the Prophets of the Lord, and for the murder of Naboth. When the Commanders of the Army had notice of the Kings death, they had no heart to continue the fight any longer, and so made Proclamation about Sun-setting that every man should depart to his own Country and to his own City. And so the word of the Prophet was fulfilled which he spake v. 17. I saw all Israel scattered upon the hills as sheep that have not a shepherd; and the Lord said, These have no master, let them return every man to his house in peace. Thus died Ahab, and was brought to Samaria, and was there buried. And they washed his Chariot in the Pool of Samaria, (and possibly his bloody Armor might be washed in Jezreel where his chief Armory was, and where Naboth was killed ) and the dogs licked up his blood according to the word of the Lord which he spake by Elijah, Ch. 21.19. And the rest of the Acts of Ahab, and the Ivory house which he made , and the Cities of defense which he built, are written in the Chronicles of the Kings of Israel, that is, in those large records and Chronicles which were written for the use of those times, but were no part of Canonical Scripture, and differed from the Chronicles of the Kings of Judah and Israel which we now have. So Ahab slept with his fathers, having reigned 22 years in Israel, and Ahaziah his Son reigned in his stead. 1 King. 22. from 1, to 41.

As soon as Ahab was dead all the land of Moab fell away from the Israelites. David had subdued them, and made them tributary to him, see 2 Sam. 8.2. but when the Ten Tribes revolted from the house of David the Moabites (as it seems) revolted also from the Kingdom of Judah, and rather chose to be vassals to the Kings of Israel, upon part of whose Kingdom their land bordered, and so they continued to the days of Ahab. But now taking advantage from the late discomfiture of the Israelites by the Syrians at Ramoth-Gilead, and the death of Ahab, Mesha the present King of Moab refused any longer to pay the tribute of an hundred thousand lambs, and an hundred thousand rams with their wool, which before he paid to the Kings of Israel.

2 King. 1.1. and Ch. 3.4.5.

2 Chron. 18. from 3, to the end.

WE are now come to the second Book of the Kings, which is a continuation of the History of the Kings of Israel from Ahab, and of the Kings of Judah from Jehoshaphat, till Israel was destroyed by the Assyrians, and Judah captivated by the Babylonians.

The time and order of their reigns we may see in this ensuing Table.

Kings of Judah.

Jehoram 8. years.
Ahaziah 1.
Athaliah 6.
Joash 40.
Amaziah 29.
Uzziah 52.
Jotham 16.
Ahaz 16.
Hezekiah 29.
Manasseh 55.
Amon 2.
Josiah 31.
Jehoahaz or Shallum, 3 Months.
Eliakim or Jehoiakim 11.
Jehoiakim 3 Month. and then carried captive to Babylon.
Mattaniah, alias Zedekiah . 11.

Kings of Israel.

Ahaziah 2 year.
Jehoram or Joram 12.
Jehu 28.
Jehoahaz 17.
Joash 16.
Jeroboam 41.
Zachariah 6 Month.
Shallum 1 Month.
Menahem 10.
Pekahiah 2.
Pekah 20.
Hoshea 9.

AHAZIAH began to reign over Israel in the 17th. year of Jehoshaphat King of Judah, and reigned two years. He did evil in the sight of the Lord, and walked in the way of his Father and of his Mother, and in the way of Jeroboam who made Israel to sin, and he served Baal and worshipped him, and provoked the Lord God of Israel to anger according to all that his Father had done, 1 King. 22. from 51 to the end.

As he was walking in his Palace at Samaria, some grate in the floor of the Chamber where he was (whereby perhaps light was conveyed to the lower room) did suddenly break, and so he fell through and was dangerously bruised with the fall. In this extremity he sends messengers to inquire of Baalzebub the god of Ekron, whither he should recover or no? This Idol was so famous that the Jews used to call the Prince of Devils, Baalzebub, Mat. 12.24. An Angel of the Lord sends Elijah to meet these Messengers, and to say unto them, Is it not because there is not a God in Israel, that you go to inquire of Baalzebub the God of Ekron? Therefore go back again to the King that sent you, and tell him what I say unto you, and further acquaint him that he shall not come down from that bed on which he is gone up to lie, but shall surely die. The Messengers perceiving Elijah to understand the secret message they were sent about, and hearing him also so peremptorily to foretell the Kings death, they knew he must be some Prophet, though (it seems) they knew not his person. And accordingly they went back to the King and told him faithfully what he had said. The King asked them what manner of man he was? they told him an hairy man, and girt with a leathern girdle about his loins. Then the King knew it was Elijah the Tishbite, and being enraged at this hard message, he resolved to have the life of him that sent it, and possibly he was something also excited thereunto by his mother Jezebel, who was as much incensed against Elijah as Herodias was against John the Baptist, Mat. 14.8. Whereupon he sent a Captain of fifty with his fifty men to apprehend him, who (he understood as it seems) was at Mount Carmel. The Captain coming to the place where he was called to him, and as 'tis like (in a scornful deriding manner) said, Thou that art esteemed a man of God, and takest liberty to send what bold messages thou pleasest to the King, know thou that by me the King commands thee to come down and to render thyself to me: If thou wilt not, I have here those with me that will fetch thee down with a vengeance. Elijah answered, If I be indeed a man of God (as thou scornfully calledst me) let fire come down from heaven and consume thee and thy fifty. And immediately fire came from heaven and consumed them. This judgment Elijah denounced out of an extraordinary zeal for the glory of God, and by a special instinct of his Spirit. And therefore when the Disciples of Christ out of a carnal desire of revenge would have imitated this act of Elijah, they were reproved by our Savior for it, who told them they knew not what manner of spirit they were of; that is, they did not well consider from what frame of spirit that uncharitable motion came. For those who are called to preach the Gospel are to show all meekness and gentleness to men, and to desire and endeavor to save them, and not to destroy them, Luk. 9.54, 55. Ahaziah was nothing moved with this dreadful judgment that had befallen his Captain and his men, but like a man that neither feared God nor regarded the lives of his subjects, he sends another Captain of fifty and his men to take the Prophet. This second Captain shows himself as impudent as the former, and coming to Elijah said to him, O man of God, thus saith the King, Come down quickly. He not only commands him to come down, but to do it speedily, implying that he would not be delayed, but would drag him down by force, if he would not yield instantly. Elijah gave him the same answer he had done the former Captain, saying to him, If I be a man of God let fire come down from heaven and consume thee and thy fifty, which was done immediately. And thus we see that like sins usually pull down like judgments. One would have thought that Ahaziah should have been greatly terrified with two such dreadful judgments as these were; but increase of judgments increases some men's hardness and obdurateness. Therefore like a desperate man, and as it were in defyance of God himself he sends a third Captain with his men to take Elijah, but he being sensible of his extreme danger, and terrified with what had befallen the two Captains and their men that went before him: He, when he came to Elijah in a most humble posture fell on his knees before him, and besought him, saying, O man of God, I pray thee let my life and the lives of these fifty thy servants be precious in thy sight, and do not suffer them as vile things to be cast away, nor deal with us as thou didst with the former Captains and their men, but be entreated to go along with us to the King. An Angel from the Lord immediately spake to Elijah to go along with him, and bids him not be afraid, but to tell the King expressly what the Lord had said. Elijah being assured of God's protection readily goes, and tells the King plainly from the Lord that he should die of that sickness. It may seem strange that the King who was so enraged against the Prophet before, that he sent no less than three Captains of fifty one after another to take him, intending no doubt to kill him, for delivering so sad a message to his servants concerning his death, yet now when he has the Prophet in his hands, and hears him utter the same terrible things against him to his face, he should neither speak not do anything against him. So true is that of Solomon, that the hearts of Kings are in the hands of God; Prov. 16.1. And as Elijah prophesied, so it came to pass, for Ahaziah soon after died, having reigned two years, and Jehoram his Brother reigned in his stead.

2 King. 1. from v. 2. to the end.

JEHORAM [or Joram, 2 King. 8.16.] second Son of Ahab succeeded his Brother Ahaziah, in the latter end of the 18th. year of Jehoshaphat, and reigned twelve years. He did evil in the sight of the Lord, but not like his Father or his Mother. He put away the Image of Baal which his Father had made, but cleaved to the sins of Jeroboam, and upheld still the Idolatry of the Golden Calves, 2 King. 3. from 1. to 4.

God now revealed to Elijah that he should shortly be taken up to heaven, as appears Ch. 2.9. but first he commanded him to visit the Schools of the Prophets, which were at Bethel and Jericho, that he might both by his counsel and prayers leave a blessing among them, and perhaps that he might put into their hands the Prophesy against Jehoram Son of Jehoshaphat King of Judah, which some time after was to be delivered unto him, whereof mention is made, 2 Chron. 21.12.

Elijah therefore addressing himself to this journey, (immediately after which he knew he was to be taken up into heaven) and not knowing (as it seems) whither the Lord would allow any witnesses to be present to see his Ascension, or desiring to be alone that he might the better prepare himself for this his strange passage to the other world, or desiring to try the constancy of Elisha 's love to him, and to discover whither God had revealed anything to him concerning this his assumption, or whatever else the reason was, when he was going from Gilgal, he advised Elisha to stay there. But Elisha told him, As the Lord liveth, and as thy soul liveth, I will not leave thee, showing therein his grateful faithfulness to his Master. So they came down together to Bethel , (which City was indeed since the division of the Kingdom won by Abijam, 2 Chron. 13.19.) but it seems it was afterwards recovered, and was at this present in the hands of the Kings of Israel. The Sons of the Prophets that dwelt there came to Elisha (Elijah probably not being by) and said to him, knowest thou not that the Lord will take thy Master from thy head this day ? that is, take him up and carry him over thy head to heaven. It seems the Lord had revealed Elijah's assumption unto some of them , thereby inuring them by degrees to receive Prophetical revelations. They therefore ask Elisha whither he were not acquainted that Elijah should be taken up from him into heaven very shortly? He tells them, He knew it very well, they needed not enter into any discourse with him about it. Elijah would have had Elisha stay here, telling him that he himself must go up to Jericho, (where was another School of the Prophets ) which he also must visit. Elisha answers him, as he did before, viz. that he would not leave him. So they came together to Jericho. The Sons of the Prophets there also having Elijah 's assumption revealed to them, they asked Elisha the same question that those of Bethel had done, and he gave them the same short answer. Elijah would have had Elisha to have stayed here, telling him that as for himself the Lord had ordered him to go to Jordan. And hereby he tried his constancy and faithfulness to him a third time, as our Savior tried Peter 's love, Joh. 21.15, 16, 17. Elisha tells him again as he did before, He would not leave him. So they two went on. Fifty Sons of the Prophets of Jericho, (knowing what was to be done) went and stood, though at some distance in the sight of the place where Elijah was to be taken up to heaven. This was so ordered by Divine Providence that there might be many witnesses of Elijah 's assumption . Elijah and Elisha coming to the River Jordan, Elijah took his mantle and wraping it together, he smote the waters and they were divided hither and thither, and so they two went over on dry ground. See Josh. 3.17. When they were come to the other side of Jordan, Elijah said to Elisha, Ask what I shall do for thee (as God's instrument) or what I shall crave of God for thee? Elisha said, I pray thee let a double portion of thy spirit be conferred upon me; that is, a great and eminent measure of the gifts of the Spirit wherewith thou art endued, even double to what other Prophets usually receive, seeing I am to succeed in thy room, [1 King. 19.16.] and to be a Father to the Schools of the Prophets, and to be chiefly employed in opposing the daring corruptions of the times; Elijah said to him, Thou hast asked an hard thing, that is, a thing not easy to be obtained, and which God doth rarely bestow on his servants the Prophets; nevertheless if thou see me when I am taken from thee, it shall be done. And this condition possibly was added to make Elisha the more heedful in observing the manner of Elijah 's departure, that he might be an eye witness thereof, as the men of Galilee were of our Savior's Ascension, Act. 1.10, 11. As these two great Prophets were talking together ( Elijah having informed Elisha as 'tis probable of such matters as should fall out in Israel after his departure) behold there appeared a fiery splendid apparition (not in a terrifying but in a glorious manner) of a chariot of fire drawn by horses of fire. The holy Angels appearing in this form and shape to convey Elijah to heaven. See Psal. 104.4. And hereby the Lord did highly honor his faithful servant Elijah whose soul was inflamed with such an heroic and servant zeal for the glory of his Creator. This fiery apparition coming between these two Prophets, and parting them asunder, (as the nearest and dearest friends must at last part) Elijah went up into this glorious chariot, and a whirlwind carried it up to heaven; to which glorious place he was carried up in soul and body like Enoch, so that he died not but was changed in a moment, his corruptible body putting on incorruption, and his mortal body immortality. And thus he was a type of Christ's Ascension; and hereby God was pleased to give a clear and evident proof that he had prepared the Heaven of Heavens for the perpetual abode of his Saints, and that though our bodies be laid for a while in the grave, yet they shall at last be taken up into Heaven, being first fitted for that glorious state, and there shall live with God in everlasting bliss and glory. Elisha seeing his Master thus ascend to heaven, he cried out, My father, my father, the Chariot of Israel and the Horsemen thereof; so he stiles him in allusion to the present manner of his triumphant ascending in a fiery chariot into heaven, as also in allusion to his former course of life, who by his prayers and other good endeavors to bring men unto God, had been a better defense to Israel than visible Chariots and Horsemen could possibly be. Elijah thus vanishing out of his sight, Elisha took hold of his own clothes and rent them in testimony of his great grief for the loss of his Master. Elijah 's mantle as he went up to heaven fell from him, which Elisha readily took up, and (as 'tis probable) afterwards wore it as a token that God had designed him to succeed in his place . Elisha having now seen this glorious translation of Elijah, he returned to Jordan, and with Elijah 's mantle in his hand standing on the bank of the river, he said, Where is the Spirit of the Lord God of Elijah? O that the Lord would now please to work by me as he did by him? So that his words are not to be looked upon as words of distrust, but as words of invocation. As if he should have said, O Lord who by thy servant Elijah didst divide these waters, make it now manifest (by enabling me to work the same miracle) that thou hast given me the spirit of Elijah my Master. Then smiting the waters with Elijah's mantle, the waters immediately parted asunder, and so he went over, and this was the first miracle that he wrought. When the fifty Prophets before mentioned, (who were come come out to see Elijah 's assumption, and dwelt at Jericho ) saw him come through Jordan, they said, the spirit of Elijah doth rest on Elisha; that is, such gifts of the Spirit as were bestowed on Elijah are now conferred on Elisha; for like miracles argue a like spirit. Then they went to meet him, and bowing themselves to the ground before him, congratulated the gift the Lord had bestowed on him. It had been revealed to them (as we shown before) that Elijah should be carried up to Heaven, but whither he should be so taken up as there to remain forever, or only for a certain time, that (it seems) they knew not; wherefore they had a mind to go and see whither they could not find him set down some where or other on the earth again; accordingly they said to Elisha, Behold there are with us thy servants no less than fifty strong men fit to undertake a journey, let us go (we pray thee) and seek thy Master, for possibly he is not taken away from thee forever, but for a certain time only; possibly the Spirit of God hath carried him to some remote place (as he used sometimes to be carried, see 1 King. 18.12. ) and hath set him down upon some mountain, or some valley, and there we may find him. He tells them that he knew that Elijah was carried up both in soul and body to heaven, and was there to remain forever, and it would be in vain to seek him on the earth anymore. But they urged him still to let them go, insomuch that he was ashamed they should be so importunate without any reason; however seeing they were so bent upon it he let them go, that they might by their own experience see their error and folly, and might be the more fully assured of Elijah 's ascent into heaven ever after. They accordingly went out and sought Elijah very diligently three days (Elisha tarrying at Jericho till their return) but they found him not, and so through their error and mistake the ascension of Elijah to heaven was the more confirmed, as was our Savior's Resurrection by Thomas 's doubting. The men of Jericho now (possibly to try whither Elisha had indeed the Spirit of Elijah ) told him the situation of their City was pleasant, (as he knew very well) but the water was naught, and the ground about it barren. The sins of the inhabitants (and perhaps the presumptuous reedifying of Jericho by Hiel the Bethelite in the days of Ahab, 1 King. 26.34.) had brought this curse upon the place. Elisha being willing to exercise the power of that Spirit the Lord had given him, bad them bring him a new cruse, and putting salt therein, he went to the spring-head and cast salt thereinto (being directed by God to use that means ) and he said, thus saith the Lord I have healed these waters, there shall not be henceforth any deadly or poisonous quality in them, neither shall the land here about be barren. Accordingly the waters were healed and made good, and so continued even to the time that this History was written. And this was Elisha 's second miracle. Then from Jericho he went to Bethel to visit the College of the Prophets there, and to confirm them in the truth by his counsel and exhortations. As he was going up to the City, some young children that were, as 'tis like, the children of Idolaters, or other wicked men that lived there (who it seems had by their example taught their children to scoff at the Lord's Prophets, and to laugh at the report spread abroad of Elijah 's being carried up to Heaven) cried after Elisha, and said, Go up thou bald-head, Go up thou bald-head; as if they should have said, You that report your Master is gone up to heaven, why do not you follow him, and go up after him? Elisha turned and looked upon them, and by a special instinct and commission from God, He cursed them in the name of the Lord, who now intended to punish the wickedness of the Parents in the death of their ill nurtured children, and to show how severely he would revenge the reproaching of his servants the Prophets; and immediately there came forth two shebears out of the wood that was hard by, and tore two and forty of them to pieces. And this was Elisha 's third miracle. Then he went into the City. 'It is strange he durst go into Bethel after he had brought such a death upon so many of their children. But he went under God's protection, who he knew was able to defend him as he had done his Master against the fury of Ahaziah. And accordingly neither the Parents of these children thus destroyed, nor any other Idolatrous persons in that City durst set upon him, God so over-awed their spirits. From Bethel he went to mount Carmel, (whither Elijah often resorted, having as 'tis probable an habitation there) and that being a private place, possibly Elisha chose now to go thither, that he might be the more retired, and might the more give himself to prayer, from thence after some time he went to Samaria, in which (being a populous City) he had more work to do, and more opportunity to instruct the people, and from thence he went along with the Army that shortly after went against the Moabites, which undoubtedly he did by the special instinct and direction of the Spirit of God. 2 King. Ch. 2. whole Chapter.

Mesha King of Moab upon Ahab 's death refused to pay the Tribute which the Moabites formerly paid to the Kings of Israel, [see v. 5.] and Ahaziah being King but a little while, (and most part of that time possibly bedrid by reason of the hurt received by his fall) he could not undertake the reducing of them. Jehoram therefore now attempts it as soon as he came to the Crown ; wherefore going through all the Tribes of Israel, he mustered all that were fit for war, and sent to Jehoshaphat King of Judah to desire his assistance in this war against the Moabites, who were enemies to both Nations, and had not long before joined with Ammon and Edom against him. See 2 Chron. 20. Jehoshaphat sent him word he would willingly join with him against them, and that himself, his people, and his horses should be ready to go and do for him according as he should order, and as if they were all his own. See 1 King. 22.4. It may seem strange Jehoshaphat should so readily join with Jehoram, having been so sharply reproved before from the Lord for joining with Ahab his Father, see 2 Chron. 19.2. and afterwards punished by the Lord for joining with Ahaziah his Son to make ships to go to Tarshish, 2 Chron. 20.3. But possibly he thought this Jehoram a better man than either his Father or Brother, seeing he had put down the image and worship of Baal, and so had given some hopes he would proceed to a further reformation. When their Armies were met together, Jehoram asked him which way they should go up to fight against Moab? Jehoshaphat advised that they should go through the Wilderness of Edom, that they might take the King or Viceroy of Edom and his forces along with them (who at this time were Tributaries to Judah ) and so might come upon the Moabites by a way they little expected. They agree to take this course, and so they fetched a compass of seven days march about the Wilderness of Edom; at last when they came near the Moabites, they were sore distressed for water, insomuch that all these three Armies, and their horses were in great danger of perishing for want of it. Jehoram seeing their present distress, cried out, Alas that the Lord should bring three Kings together to deliver them into the hands of the Moabites! we are so enfeebled through want of water that we can neither go forward, nor can return back, and so must needs become a prey to our enemies. Thus he impiously reflecteth the blame of their distress upon God, and not on their own sins that had brought them into this great strait. And God hereby discovered to Jehoshaphat his sin in joining with Jehoram without consulting him first about it; but now being by this judgment made wiser, he asks, Is there not some holy Prophet here, who may inquire of the Lord for us, and direct us what we should do? One of the Kings servants answered, Here is Elisha who poured water on the hands of Elijah; that is, ministered unto him, and was his servant. It was undoubtedly by the special instinct of the Spirit of God that Elisha was come along with the Army into these deserts of Edom, and that he was not far from the Camp at this time. Jehoshaphat was glad to hear that he was there (being the disciple of so great a Prophet, and possibly known at this time by his own fame ) for (says he) the word of the Lord is with him, intimating that he was a Prophet of the true God, and consequently able to counsel them from God. Upon this, all these three Kings went down to him to speak with him. 'It is strange they did not send for him to come to them; But possibly Jehoshaphat knowing how much the Prophets of the Lord were at that time slighted and despised, advised the other Kings rather to go to him, that by doing him this great honor they might let the people see how much they esteemed him. When these Kings were come to Elisha, he looking upon Jehoram said, What have I to do with thee? Get thee to the Prophets of thy Idolatrous Father and Mother (whom thou toleratest in Israel, and some of which are now in the Camp) and see if they can help thee in this thy extremity. Jehoram mildly answered, nay Elisha do not speak of these things now; the Lord hath brought us three Kings together with our Armies, and hath brought us into such great straights, that we are like to fall into the hands of the Moabites, if he do not presently help us. Elisha replies, As the Lord of hosts liveth, before whom I stand, were it not that I respect the presence of Jehoshaphat King of Judah, I would not look towards thee, nor regard thee. Having said thus, and finding his spirit something disturbed at the thoughts of Jehoram 's Idolatry, he calls for a Minstril, that is, one skillful in singing, or playing on instruments to compose and calm his affections. And when the Minstril played (and possibly sang some songs of praise to God) the hand of the Lord was upon Elisha, viz. the spirit of Prophesy came upon him , whereby he was enabled to give counsel and advice to these Kings, and to foretell what should come to pass. Which abilities the Prophets had not at all times, but only then when it pleased the Lord to give them to them, and sometimes they were to prepare themselves for the receiving of them. Elisha hereupon being instructed from the Lord, bids them make the valley (where they were) full of ditches, and though they should perceive no wind, (which is the ordinary means of gathering the clouds together, and causing them to shower down rain ) nor see any rain falling from heaven, yet the valley should be filled with water, so that they and their cattle should be abundantly supplied. Nay (says he) besides the mercy which ye so much desire, viz. a supply of water, the Lord will do a greater thing for you than that, viz. He will deliver the Moabites into your hands, and ye shall smite every fenced City, and every choice City that had the fairest Edifices in it, and shall fell every good tree. This by the general rule of the Law [Deut. 20.19.] they might not do, (viz. in those Countries they should subdue for their own use and habitation ) but here the Prophet by special direction from God injoin'd them to do it for the punishing of the Moabites, being a people devoted by him to ruin and destruction. Further he tells them they shall stop up their wells, and mar and spoil the best pieces of their land by casting stones into them. Accordingly the next morning about the time of the ordinary morning sacrifice which was offered on on the Altar at the Temple [see Exod. 29.39.] when the faithful servants of God were at their devotions, they saw water running along from the Country of Edom down to this wilderness, (there being no spring-head or river, or such like means from whence it could come) and yet the valley was filled with water. And this is the fourth miracle wrought by Elisha. The Moabites understanding that these three Kings were come to fight against them, they gathered together all that were able to put on armor, or use weapons, both younger and elder, and they stood at the border of their land to defend their Country, and keep out their enemies. And rising early in the morning to see whither the enemy were near them, when the Sun arose, its beams shining upon the waters, made them seem to them at that distance as if it had been blood. So that they thought the place where the Israelites were was all bloody , which they thought had happened by their slaughtering one another. And that which induced them the rather to think so was because the like had before befallen their people when they went with the Ammonites and Edomites against Jehoshaphat, at which time dissention arising amongst them, they fell upon and slew one another, see 2 Chron. 20.22, 23. And they thought the like had now happened among these Kings that had combined against them, not imagining there could be any water in those dry and sandy deserts. Hereupon they encouraged one another, and gave the word, Moab to the spoil. So leaving their own borders they came to the Camp of the Israelites, whom they found contrary to their expectation ready to receive them, and by them they were totally routed and vanquished, and pursued into their own Country; and then the Israelites performed what the Prophet had before told them they should do concerning beating down their Cities, and cutting down their Trees, and stopping up their wells, and where ever they came in the land of Moab they did what they could to spoil their Country; at last they laid siege with all their three Armies to Kirharaseth (the chief City of the Moabites, see Isa. 16.7.) whither the King of Moab had fled with a party of his Soldiers, and though they could not presently take it, nor demolish the Stone-walls thereof, yet the Slingers went about it, (that is the Engineers ) who with violence shooting stones out of their Engines did much batter it. When the King of Moab saw that his enemies were too strong for him, and like to take the City, he sallied forth with 700 men upon that quarter where the King of Edom lay, hoping to break through and so to escape. But he found Edom 's quarter better man'd and stronger than he imagined, so as he was forced to retreat back into the City. Being now straitly begirt, and not knowing what course to take to help himself, in this his desperate distress he took his own son and heir, and according to the blind and abominable superstition of the Gentiles, sacrificed him as a burnt-offering on the wall to his Idol Chemosh, [see 2 King. 23.13.] that with so precious a sacrifice he might prevail with him for help. After this prodigious act of blind superstition, both the King of Moab and the inhabitants of the City were more bitterly enraged against the Israelites than ever, and were resolved to fight it out to the last man rather than yield, which the Israelites understanding, and being perhaps moved with some compassion upon that lamentable spectacle they had seen of the burning the young Prince of Moab upon the wall, they raised the siege and went away home. And it seems the Kings of Judah and Edom were greatly incensed against the King of Israel, because his wrath against Moab had given occasion to this horrid act. 2 King. 3. from v. 4, to the end.

Elisha now returning out of Moab into Israel, a certain widow of one of the Prophets cried unto him, saying, Thy servant my husband is dead, and died in debt, being not able to pay what he owed; but he would willingly have paid it if he could, for thou knowest he was a man that truly feared the Lord. And now behold my husbands creditor not finding goods sufficient with me to discharge the debt, is come to take my two Sons for bondmen, either that he himself may use them as such, or sell them to others, to repay himself for that I owe him . See Levite. 25.39. Elisha answered, What shall I do for thee? what hast thou in the house which may go towards the payment of thy debt? She said, I have nothing of any value in the house (besides the beds we lie on, and some few other necessaries) save only one pot of oil. He bad her go and borrow of all her neighbors empty vessels, and to borrow a good many, he intending she should have enough to discharge the debt to the full. And (says he) when thou art come in thou shalt shut the door upon thee and upon thy two Sons, that the work the Lord intends to do for thee may not be interrupted, nor any others come in and seek to share with thee in the oil the Lord intends to give thee. And then pour out of thy own pot of oil into those empty vessels thou hast borrowed, and as one vessel after another is full, set it aside, and do the like by the next till all are filled. The Prophet having given her these directions, she believed his word, and did accordingly; and her Sons brought the vessels to her, and thereby testified also their faith in God. And when all the vessels they had borrowed were full, she (not knowing it seems she had filled them all) called for another vessel; for still the vessel out of which she poured continued to have oil in it. One of her Sons told her there was not an empty vessel left. And immediately the oil ceased when there were no more vessels to hold it, God not being willing to manifest his extraordinary power further than there is need. Then the widow came to the man of God, and told him how she had sped. He bad her go and sell the oil, and therewith in the first place to pay her debts, and then she and her children might live upon the remainder, teaching thereby that she ought first to be careful that she be just, and to pay what she owes before she provides for herself and children, 2 King. 4. from v. 1, to 8.

Not long after as Elisha went up and down seeking opportunities of doing good, it happened that he came to Shunem (a City in the Tribe of Issachar not far from Mount Carmel ) where dwelt a Gentlewoman of great quality, a pious and prudent Matron, who very friendly and kindly entertained him at her Table. The Prophet having been so kindly entertained there, as oft as he passed by that way, he used to visit that family that he might do some good among them, as well as eat bread with them. The Gentlewoman at last said to her husband, I perceive this is a very holy man of God, and a person of singular sanctity, who useth to visit us as he passeth by; I pray thee let us make a little Chamber for him on the top of the house , and let it be separated by a wall or partition from our other rooms that so he may be there private and undisturb'd; and let us provide for him a bed, and a table, and a stool, and a candlestick, and when he comes this way let him be there lodged and accommodated. Her husband agreeing hereunto, this Chamber was accordingly made and furnished. Shortly after Elisha coming thither took up his lodging in the new Chamber provided for him. The Prophet finding himself so kindly entertained by this Gentlewoman, began to think how he should recompense her, and that the kindness he intended might be the more acceptable, he desired to know what would be most agreeable unto her; for such kindnesses are usually the best which best suit our present necessities. Accordingly he bad his servant Gehazi to go to her, and to say to her from him, Behold thou hast been very careful for us and hast expressed much kindness to us, what is there that I can do for thee that will be pleasing unto thee? Hast thou any suit to make to the King, or to the General of the Army? If thou hast, I think I have so much interest in both their favors (since I was with them at Moab ) that I can serve thee, and I will readily undertake thy business . The Gentlewoman replied, I dwell quietly and contentedly here among my own people, among my neighbors and friends, in a condition not so high as to be envied, nor so low as to be despised or trampled upon; and though I thankfully accept thy Masters offer, yet I pray thee acquaint him that I have no need at present of his friendship at the Court . Gehazi carrying back this answer to Elisha, he said to him what shall we do to gratify this good woman? for though Elisha was so great a Prophet, yet he disdained not in some cases to consult and advise with his servant. Gehazi understanding that she had no children, he told his Master that he thought a child of all things in the world would be most acceptable unto her, especially seeing both her husband and herself were well in years, and I suppose (says he) thou canst by thy prayers unto God obtain such a blessing for her. Elisha accordingly prayed to the Lord for her, and obtaining a gracious answer bad Gehazi go and call her to him. When she came, she stood in the door, thereby expressing her modesty that she would not enter into the Prophets Chamber (though it were in her own house ) till he himself invited her in. The Prophet having now received a revelation from God about this matter, he told her that about that time next year (that is, the year returning to what it was then) she should bring forth a Son, and embrace him in her arms; she being strangely surprised at this, replied, O my Lord thou man of God, do not deceive thy poor handmaid with the promise of a thing that is not at all like to come to pass. Thus like Sarah [Gen. 18.13.] being something doubtful, and as it were betwixt hope and fear, she desires to be further satisfied. Hereupon the Prophet assured her it would be so, and accordingly it came to pass; for not long after she conceived, and at the time of the next year which the Prophet mentioned, she bare a Son to her own and her husband's great joy and comfort. This was Elisha 's sixth miracle. This child afterwards (being grown up) went out one morning into the field to his Father who was with his Reapers; whither being come he said to his Father, O my Father my head, my head aches extremely. His Father bad one of his younger servants to carry him home presently to his Mother, who taking him and setting him on her knees about noon he died in her arms. Thus we see how God in his infinite wisdom often tries his dearest servants in their dearest outward enjoyments. See Gen. 22.2. His mother perceiving that he was dead, she took and laid him on the Prophets bed and shut the door, having some inward hope (as it seems) that he might be restored to life again by Elisha 's prayers; and perhaps she the rather hoped it, because she had heard that Elijah had restored to life a widows son as we read 1 King. 17.21. Then going to her husband, (but not acquainting him with the death of the child) she desired him to let her have one of the servants out of the field to attend her, and one of the asses that she might make hast to the man of God, and she would speedily come again. Her husband not imagining (as it seems) that the child had been so sick, much less that he had been dead, asks her why she would go then? it was neither New-Moon nor Sabbath, on which days they usually went (as it seems) to the Prophets to be instructed, and not often on other days. She replied, It will be well enough, the Prophet will take no offense at my coming. Then she ordered her asse to be immediately saddled, and getting up spake to her servant that rode on another asse before her, that he should ride apace and not slack, except she called to him to do it. When they came near to mount Carmel where Elisha dwelt, he (it seems) was sitting at his door talking with his servant, and seeing her coming at some distance, said to Gehazi, Behold yonder comes the Shunamite, who hath shown us so much kindness; run and meet her, and ask her if all be well with her, and with her husband and the child? Gehazi accordingly meeting her, and asking her that question, she answered him very briefly, It is well, as not being willing by talking to him to be hindered from going to the Prophet his Master; and her answer must be understood as directed to the two former questions concerning herself and her husband; as for the last she reserved her answer to that till she should come to speak with the Prophet himself. When she was come to him, being transported with the vehemency of her passion, she kneeled down and caught hold of his legs, intimating she would not leave him till she had some comfortable answer from him. Gehazi apprehending her to be too troublesome to his Master, came near to thrust her away. But Elisha bad him let her alone, for (says he) I perceive her spirit is much grieved within her, and the Lord hath not revealed unto me what the matter is. Then she told him, Her Son was dead. And (says she) if I had been like Rachel [Gen. 30.1.] inordinately desirous of a Son, I might justly think that to be the reason that I was so soon deprived of him. But this Son being freely given me without any request of mine, and of thy own motion without my asking, Why am I now so soon bereft of him? I hope thou wilt by thy prayers endeavor to have him restored to me again. And this was a great evidence of her faith by which she received her dead raised to life again, Heb. 11.35. Then Elisha spake to his servant, saying, Gird up thy loins, and take my staff in thine hand, and go with all hast to the house where the dead child is, not staying by the way to offer or answer any courtesies or civilities, and when thou art come thithither, lay my staff on the face of the child. But the mother said as the Lord liveth, and as thy soul liveth I will not leave thee till thou go with me thyself. The Prophet thereupon arose and went with her, but Gehazi got thither before them, and laid the staff on the face of the child, but no evidence of life followed thereupon, for the child neither spake nor heard any noise. Possibly had not Elisha yielded to go himself the staff might have been effectual, but now the Lord was pleased to withhold his power and help till the Prophet himself came. Wherefore Gehazi seeing he could not raise the child to life again, went to meet his master and told him the child was not restored to life by the means he had used. Elisha coming to the house found the child dead, and laid upon his bed; shutting therefore the door to himself, he prayed unto the Lord, and then laid himself upon the child, putting his mouth to the child's mouth, and his eyes and hands upon the child's eyes and hands as near as he could, in imitation possibly of his Master Elijah, [1 King. 17.21.] and stretching himself upon the child, his flesh began to be warm, this was the first sign that life began to come into him; then taking two or three turns in his Chamber, he stretched himself upon the child again, then the child neesed seven times, and opened his eyes, which was a sign that he was perfectly restored to life. Then he bad his servant call the Shunamite, who being come he bad her take up her Son who was now alive again. She transported with joy fell at his feet in token of her reverence and thankfulness, and taking up her Son, and hugging him in her arms brought him down into the house. This was Elisha's seventh Miracle. 2 King. 4. from v. 8, to 38.

Elisha not long after tells this Gentlewoman that God for the sins of the people had called for a famine to come upon the land which would last seven years, and therefore bad her go with her family where she could be best accommodated till the famine was over; and accordingly (she believing the Prophet ) went with her family (her husband as 'tis probable being now dead) and sojourned in the land of the Philistines, there being peace (as it seems) at this time between them and the Israelites, and no famine in their Country. For though they were a wicked people, yet God was more provoked by the Idolatry and other wickednesses of his own people than by them, who had not the means of grace which his own people enjoyed, 2 King. 8.1, 2.

The famine being now in the land, Elisha goes to Gilgal to visit the colledg of the Prophets there, and they sat before him to be instructed by him. He bad his servant set on the great pot and seeth pottage for the Sons of the Prophets. It happened that one going forth to gather herbs for the pottage chanced to light upon Coloquintida (somewhat like a vine) the gourds, that is, the leaves and branches thereof being bitter and poisonous; and gathering a lap-full of them (not knowing their nature) shred them into the pottage. When the Sons of the Prophets came to eat of it, finding it of so bitter and of so unsavory a taste, they cried out to Elisha, O thou man of God, death is in the pot; we fear our broth is poisoned, and will poison all of us that eat of it. The Prophet bad them cast meal into the pot. Not that meal had in itself any virtue to draw out bitterness or poison, but that it might appear that the virtue of healing their pottage came from God alone, the Prophet commanded them to use that means. They doing as he bid them, and he knowing that all danger was now over, said to them, Pour out now for the Sons of the Prophets, and they did eat thereof, and found no harm thereby. This was Elisha 's eighth Miracle, 2 King. 4. from 38, to 42.

About this time there came a man from Baalshalisha (a place in Ephraim ) and brought the man of God bread of the first fruits, viz. twenty loaves of barley, and full ears of corn in the husk thereof, such as were under the Law appointed to be brought to the Priests, Deut. 18.4. This was certainly some pious man, and one that feared God, seeing in obedience to the Law he was willing to dedicate of his first fruits unto the Lord, but because he could not carry them to the Lord's house as the Law required, Exod. 23.19. Numb. 18.12. nor to the ordinary Priests (they being retired into Judah ) he brought them to this extraordinary Prophet, and to this College of Prophets (who instructed the people instead of the Priests ) and the rather that he might supply their necessities in this present dearth. Thus he honored God with his first fruits, Prov. 3.9. Elisha bids his servant to set those loaves this man had brought before the Sons of the Prophets that they might eat. His servant answered, What shall I set this small quantity of provision before an hundred men? The Prophet again bad him do it, telling him from the Lord that they should not only have enough for the present but should leave some for another time. So he set this provision before them, and they did eat and left thereof. See Joh. 6.11. And this was Elisha's ninth Miracle. 2 King. 4. from v. 42, to the end.

Naaman the King of Syria 's General was a person of great honor and power in his own Country; 'tis probable that the Army that fought against the Kings of Israel and Judah [1 King. 22.29.] was commanded by him, and under his conduct the victory was obtained. For though the Syrians were heathens and enemies to the Israelites, yet God then gave them victory over his own people, and the victory is attributed to the Lord for the Syrians were but his instruments. This Naaman was a mighty man of valor, but he was a leper, so that the greatest of men are not exempted from the worst of diseases. The Syrians used often by their Troops to make inroads into the land of Israel to spoil and pillage, and in one of their incursions among other prisoners they carried away one fair and comely young damsel, who thereupon was brought as a present to Naaman, and by him given to his wife to wait upon her. This was ordered by a special providence of God as the sequel of the story will show. This young maiden observing Naaman to be a leper, she said one day to her Lady, I wish my Lord were with a famous Prophet we have in Israel; I doubt not but he would soon cure him of his leprosy . Naaman understanding this told the King of Syria thereof. The King had so great a kindness for him that he readily yielded he should take any course that might be thought conducing to his good, and though the leprosy was generally thought among them to be incurable, yet he was willing he should make trial whither he could be cured or no. So he consented he should go, and told him he would send a Letter to Jehoram King of Israel in his behalf. Naaman accordingly provided himself for his journey, and set out with a very great retinue, and a noble equipage, carrying with him ten Talents of silver, and six thousand pieces of gold, and ten changes of raiment to make presents to the Prophet, and possibly to some of Jehoram 's Courtiers. And he brought also to the King from his Master the King of Syria a Letter which spake to him after this manner, When this Letter is come unto thee be pleased to understand that I have with it sent Naaman my servant that thou mayest recover him of his Leprosy, that is, mayest take care to have him recovered, if thou hast anybody in thy land that can do it. When the King of Israel read the Letter, he rent his clothes, testifying thereby the great passion he was in, What (says he) doth the King of Syria think that I am a God, or have power (like God) to kill or make alive whom I please, that he sends to me to cure a man of a Leprosy? the cure of which is as hard as to raise a man from the dead. Then turning to his own Courtiers and Counselors that were about him, You see (says he) how this man seeketh a quarrel against me, and a pretense of a new war in requiring such a thing of me that he knows I cannot do. It seems he never thought of Elisha, of whose power in working miracles he himself had had so much experience. But some about the King (that bare a good respect to Elisha ) quickly informed him of Naaman 's coming, and of the Letter he had brought, and how angry the King was at it, and how ill he resented it. Elisha hearing this, sent to the King that he wondered he should express so much passion at the receiving of this Letter, seeing he knew there was a Prophet in his land that had by the power of God done as great a miracle as was the cure of the Leprosy, and that before his own eyes. See Ch. 3.16, &c. Let him come to me (says he) and he shall know that there is a Prophet of the Lord in Israel. Jehoram having received this message from Elisha he sent Naaman to him. Accordingly Naaman came in his Chariot, and with all his Train and Attendants to the house of Elisha. The Israelites had not (at least the generality of them) taken so much notice of this eminent Prophet that was among them as they should have done, and therefore God will now make him more taken notice of by the application of this great man (who was a stranger ) unto him. When he came to the Prophets house, Elisha went not out to him himself (as he expected) but only sent a messenger to him (for the further trial of his faith and obedience ) to tell him that he should go and wash in Jordan seven times, and so he should be cured. Naaman being a person of so great quality, looked upon this carriage of the Prophet as a great neglect of him, and resented it accordingly, what (says he) is this all the help I shall have from this famous Prophet? I thought he would have come out to me and stood and called on the name of the Lord his God for me, and would have stroked his hand over my flesh where it is infected with the leprosy, and so have cured me. And is this all the direction I shall have from him to go and wash in Jordan? Are not Abana and Pharpar our rivers of Damascus as good, nay better, and of more sweetness and virtue than any rivers or waters they have? and besides can washing the body in a river be a likely means to take away so dreadful and deep rooted a disease as the leprosy is? I have taken this long journey to good purpose, come let us be gone. Thus apt are men in their distresses to prescribe means unto God, and to tie him to their own ways and methods of help. But though this great man was so highly dissatisfied and displeased, yet (it seems) he had some wise and discreet servants about him who came to him, and humbly spake to him saying, My Father , if the Prophet had enjoined thee some hard and difficult thing (which would have required much cost and pains ) wouldest not thou have done it to be cured? Seeing then he enjoins thee only such an easy thing as to go and bath thyself in Jordan, why shouldest not thou do it without questioning whither it be a likely means of cure or no? Naaman being wrought upon by what his servants said, consented to go, and accordingly went and dipped himself seven times over head and ears in Jordan as the Prophet had prescribed, and immediately his leprosy was removed and his fl • sh that had been much eaten away with it came again like the flesh of a little child, full, clear and fresh, not leaving any scar or mark upon him of his disease, and so he was perfectly cured. Thus the Lord intending to show mercy to him, and that the word of his Prophet might not fail, passed over his former incredulity and distemper, and had regard to that weak and small measure of faith he had. And this was Elisha 's tenth Miracle.

Naaman having thus to his great joy and comfort found the benefit and efficacy of the Prophets direction, he now returns with all his retinue to render him his most hearty thanks . When he came to the Prophets house he now came out to him (though he did not before) to whom Naaman addressing himself, said, Behold now I know that the God of Israel is the only true God , and that there is none in the world besides him, and by his power alone I willingly acknowledge myself cured . But I must thankfully acknowledge thee as an instrument under him of my cure, and I ought to testify my deep and grateful sense of thy kindness, and therefore I pray thee accept of a small gift from thy servant (which I here present thee with) as a testimony of my gratitude. Thus the Prophet was more honored by this Gentile than he had been by the generality of his own people. Elisha replied, As the Lord lives before whom I stand, and whose Minister I am, I will receive no gift or reward from thee. He designed to show him that he aimed not at his own profit in what he did. It was enough for him that the God of Israel was acknowledged by this Syrian to be the true God. He knew that the miracles he wrought were not done by his own power but by the immediate power of God, and therefore God alone ought to have the glory of them , and if the true Religion and the worship of the true God were by his miracles confirmed, he desired no more. Naaman urged him again with great importunity to take it, but he again refused it. For having on so good grounds refused it before, he would not be beaten from his principles. Naaman when he saw he could not prevail with the Prophet to accept his present, he told him he had another request to make to him, which was this, Let me I pray thee (says he) with thy approbation have two mules laden of the earth of your land wherewith to build an Altar when I come home, to sacrifice thereon to the Lord God of Israel, for from henceforth I am resolved to sacrifice to no other. This shows him to be a true convert, and herein he was a type of the calling of the Gentiles. He would testify that he worshipped the God of Israel by erecting an Altar of the earth of Israel to worship him thereon. Here was a good zeal expressed in this new convert, though he mistook in thinking the God of Israel would be the better pleased with his sacrifices if they were offered on an Altar made of Canaan 's mold. He further tells Elisha that he had (as he must needs confess) been an Idolater, and had bowed himself to the Idol Rimmon (the Idol of the Syrians ) when the King his Master leaning on his hand, went into that Idols Temple to worship, but he desired the Lord to forgive him for it, he intended to do so no more. For thus I suppose 2 King. 5.18. ought to be read, In this thing the Lord pardon thy servant, that when my Master went into the house of Rimmon to workship there, and leaned on my hand, and I bowed myself in the house of Rimmon, that I bowed myself in the house of Rimmon , the Lord pardon thy servant in this thing. So Elisha dismissed him with a friendly valediction, saying to him, Go in peace. When he was departed, and was going on in his journey, Gehazi the Prophets servant began to think with himself that his Master had been too kind, and had spared this Syrian too much in not taking of him what he might have done for so great a cure, and which he himself was very willing to have given him, but as the Lord lives (saith he) I will not let him go so, I will run after him and take something of him. So he ran after Naaman, who understanding by some of his servants that he was coming in hast after him, he lighted out of his Chariot to meet him, and asked him if all was well? Gehazi replied, all is well; only my Master hath sent me to thee to acquaint thee that since thy departure there came to him two young men, sons of the Prophets, and he desires thee to give them a Talent of silver, and two changes of garments. And thus by his lying and unworthy practice he did that which tended to eclipse the glory of his Master's free kindness. Naaman seemed very glad of an opportunity to gratify Elisha, and accordingly told his servant he should have not only one, but two Talents of silver, that each of the young Prophets might have one a piece. Gehazi seemed very modest and unwilling to have more than one Talent, which was all (as he pretended) that his Master desired. But Naaman to testify his great gratitude and high respects to Elisha urged him to take two. So ordering them to be put into two bags (which must needs be great ones that could contain three hundred seventy and five pounds a piece ) and giving him also two changes of garments; he commanded two of his servants to bear them before Gehazi, and when they came to the Tower (possibly some out-house belonging to the place where the Prophet dwelt) he took the silver and the garments from the servants and bestowed them in the house, and so dismissed the men, not suffering them to come any nearer the house, lest Elisha his Master should see them. Then he went in and stood before his Master very confidently, as if he had done nothing amiss. Elisha mildly asks him where he had been? he answers, thy servant hath been nowhere, pretending he had not stirred out of the house. Elisha hearing this, What (says he) darest thou tell me so? went not my heart with thee when the man turned again from his Chariot to meet thee? know thou therefore that by a divine vision in my spirit I saw thee run after Naaman, and saw him light out of his Chariot to meet thee; I saw what he gave thee, and where thou laidst it. I tell thee I saw all this in a vision of my spirit, though thou thoughtest to hide and conceal it all from me. And further, the Lord hath revealed to me what thou didst intend to do with the money thou hadst of Naaman, viz. to buy thee oliveyards and vineyards, and sheep and oxen, and leaving my service to go and live by thyself, and to have men-servants and maid-servants to attend thee. But Gehazi, is this a time for thee to receive such gifts, and to have such worldly designs as these in thy mind? Thou knowest on what grounds I had refused these things, and thy receiving them now, hath crossed all my ends in refusing of them. Thou knowest Naaman himself is but a