Of the Head Cornerstone

dried, for that no rain fell on the earth, God then provided otherwise for him, with a poor Widow in the Coasts of Zidon, and so but a Gentile, and none of the Israelites. A strange work of God, to over-hip all in Israel, and send his Servant forth to the Gentiles: and, being so full handed himself, yet not to relieve so special a Servant of his, but out of such penury as he did, and that among strangers too. The Widow being a Stranger, might in reason some-thing have staggered at Elias his demand to be partner with her and her Son, of that little store that then she had; and to serve him first too: but obeying therein, she is farther tried in her Son, and farther acquainted with the power and glory of God. And if any of us would gladly raise others, in such sort as to us appertaineth, from error to truth, or from looseness of life to some amendment, hence might we learn, how carefully to apply our selves unto them, and withal to seek unto God, if we would praeuaile therein. Having thus provided for his Servant, the drought was now so great, that in Samaria, the chief Citty of all (and then much rather in the whole Kingdom besides) [ D] the famine was very great, and their pastures were everywhere so burnt up, that at length the King himself in his own person, took the one part of the Land to go through, to see where he might find pasture enough whereby to save such cattle as they had left, that they lost not some whole kind of them: & for the other part of the land, he gave the like charge to Obadiah, one of his Nobles, belike of special good reckoning with him. These things are certain: the Text it self doth plainly witness them both. Besides which, there are two others very probable also; one of Ahab: the other of Iezebell. That of Ahab i • • lainely reported by Obadiah, a personage, and very well given, as that time and place might afford: namely, that Ahab his Lord • nd Mayster had made great search for the Prophet Elias, in all those Countries there-about, and would gladly have heard where he had been; yet not (as I take it) as having denounced or proclaimed him to be an enemy to his State, as is conceived by one of special reckoning. For both the Lord had willed him before to hide himself: and when Ahab had found him again, he was so far from doing him any hurt, that very far he was ruled by him. So it may seem rather to be, that Elias did not keep himself secret, as for fear of the King, but that they might be truly humbled by that chastisement, before that he would be found of them again, to ease them of it; and that Ahab did not so inquire for him to have his life, or any way to hurt him (which may rather seem he durst not, he saw the power of God so present with him, by that his prediction before;) but rather that he would have had him, to see if he could have obtained release of that chastisement, as the Prophet indeed had told him, that they should have neither Dew nor Rain, but according as himself should say the word. The other of Jezebel, is, that whereas she slew many of the Prophets of the Lord (the particular of which Story we have not) it may very well be, that it was most for this famine too: as either themselves refusing to help them, being so distressed as they were, or concealing Elias among them (for so did Nebucadnezzer after, rage against the Wise-men of Babylon; and in such cases, such is the impaciency of godless persons;) or else, as being the chief and principal causes of all that their misery, as Christians were charged by many of the persecuting Emperors since, and by much of their people besides. When this chastisement of theirs was to be taken off from them, first we are to consider of it: then, of another accident that fell out thereupon. As touching it, when the Lord [ E] had thus far laid his hand upon them, then did the word of the Lord come to Elias, willing him to go show himself unto Ahab, and promising that he would send rain upon the earth: as also it did soon afterward prove, when some such things as that case required had passed before. Those things that passed before, were some of them, but with some few several persons: others, with many. Those few several persons were but two: Obadiah; and Ahab. Obadiah was the man who first light on the Prophet, and as he was coming to show himself unto Ahab: and the business that the Prophet had with him, was, but that he willed him to go and show Ahab that he was there (and so it appeareth the Prophet himself did not go, but only sent by Obadiah: both a performance no doubt of God's commandment, willing to go show himself unto Ahab; and yet not letting down therein the dignity of his function, in such place as it pleased God then to use him) which though at the first he did not obtain, on some fear that was thereon conceived, yet soon after it was with good will performed. With Ahab he had some business also, both at their first meeting: and about the business they had in hand. At their first meeting, Ahab took on him something like a King, as he was: in effect charging the Prophet, that he it was that troubled Israel. But the Prophet plainly told him again, it was not he, but that it was even himself, and his Fathers house, in that they had forsaken the commandments of the Lord: and that, for his part, he had followed Baalim besides, so defiling himself with much more Idolatry than his fathers had done. In that the King did so charge him, we are not to conceive, that he did it against his own conscience or judgment therein, though the Prophet were as free from it as might be: but that it is a natural persuasion in us all generally, that we may sufficiently serve GOD, and the Worlde too, and therefore, that they are too praecife, and troublers of public peace, that will not allow us both in our profession and life, to be some-thing like to others about us. And the answer of the Prophet on the other side teacheth, both him and us, that we cannot any way decline from the word of God to gratify others, or to make our selves, or our ways suitable to them, but that therein we trouble our own estate, not only private men but Princes too, every of us in our own proper measure. About the business they had [ F] in hand, the Prophet propoundeth a course to the King, how to grow to some good issue: and the King joineth with him therein. The course was, that the King should send and gather together unto the Prophet in Mount Carmell, all the people generally: and together with them, all the Prophets of Baal, four hundred and fifty; and the Prophets of the Groues, whom Iezebell maintained, four hundred also. Which the King readily did: not referring the matter to his Counsel, who were like enough to have been such (at least, for diverse of them) as would have crossed it one way or other, though it had been for none other cause, but only to have brunted the Prophet, that he should not have that interest in the King, or so far meddle, as the gathering of so great assembly to him, might diversely import; but by and by satisfying the Prophet therein. Those being now gathered together, the Prophet hath to deal with many: both with all the people generally, and with those other Prophets; and that he doth twice. His former dealing with them, was, to propound unto them some indifferent course, whereby to make trial of themselves, in what case they stood towards God, or whether they were, in that respect, right or wrong. Which course of his, was no sooner propounded, but that it was liked of all generally; and soon after effected too: but what it was, is not so fully described unto us, but that some part of it we may easily mistake, unless we take the beeter heed. He required Ahab, in distinct and plain terms, to send for two sortes of Prophets: four hundred and fifty of Baals; and four hundred of the Groue, or, as it is interpreted of the groves, otherwise also noting them to have their diet then at Iezebels table. It is said likewise of Ahab, that besides that he sent for the people, he gathered the Prophets together: not noting that he gathered all; nor yet, on the other side, that he left out any. But now when Elias is to deal with the people about that matter, neither doth he charge them with any other matter, but only with a doubtful and mingled worshipping, parted, as it were, betwixt the Lord and Baal. Now the Lord, with him, was out of question: and Baal only the party impugned. So that although he first required the Prophets of the Groues too, those that did eat at Iezebels Table: yet have we no mention, but only of those Prophets of Baal, in all that followeth. Out of which some have gathered, that those others the King would not bring hither, and that Iezebell would not suffer them to come: a matter indeed likely enough; but we have no certainty of it. It may be therefore, [ G] that they were there too: but that the Prophet doth not so roundly oppose himself against them, as he doth against the others, as not accounting these so hurtful: and yet that he would have them there with the others, as in diverse good respects he might. And this were likely to stand the more clear, if it may be found, that the Prophets of the Groue, or of the Groues, were not so Idolatrous as the others: and that may seem, may well be gathered; though it be not, that I do know of, considered by any. For those Groues were not common Woods, or hoults of Trees, but either specially chosen, or purposely set about some place, where the people either then worshipped, or meant to do it: and therefore diverse times, Groues, and high places go together; such places as were of any delightful or beautiful height above the rest, being thought to be the meetest, for places of assembly to worship, and therefore set with Trees too, both for the use and beauty of them. First therefore as touching the higher ground, it is the general inclination of all, that as anything is of more price and dignity with us, if by such kind of placing we can add any beauty unto it (or if it be no more but the contentment of our own minds therein) we readily afford it that advantage; and th •• Religion, or religyous worshipping, being of that account with all men, it falleth our naturally with us, that if we light on any such place as something mounteth, and the same in seemly and pleasant manner, if we can conveniently get it of others, or spare it if it be of our own, we are as it were with child, til we have graced it some such way, one or other. Then as touching the Groue to be added thereto, that also is in the common judgment of all, a comely and a pleasant ornament unto it: and of good use besides, both in the hotter Countries for shade, and in the colder, for wind and weather. Nevertheless there have been others besides, that have had some baser meaning to have those places so shadowed unto them: and yet hath that also been such, as that although men would not be acknowne that that was any part of their meaning; yet on that behalf could they be content to wink at them, shrowding themselves therein under the general inclination of all. This then being the general liking of all, it must needs be granted, both that it is a ready course for all men generally to incline unto: and that easily it breedeth dislike of others that any way cross it, as doing it rather of mere peevishness, than of any reason to bear them [ H] out in it. The word of God, given unto them, was against both: and it might very well be, that even in those things also he would have his people sundered from them, least that otherwise they should join with them, in that which were corruption indeed; and, that in matters of devotion or religious worshipping, he would therefore have the less beauty or pleasure in the place, that they might the rather be altogether occupied in that which were true devotion indeed. And in these places it is very clear, that among them the Lord only was worshipped: but after that himself appointed what should be the place of his worship, and forbad all others besides, then could not these be to that end used. Again it is certain, that many of them were used to Idolatry, both before this people came into the Land, and by themselves afterwards also. But as yet it may probably seem, that as where the golden Calves were, yet there also they professed no worship but only of the Lord: so might it be in their Groues and high places also; this King himself being the first (to speak off) that brought in that other Idolatry beside. So it seemeth to me, not to be unlikely, but that those other Prophets of the Groues, did profess the worship of the Lord, though but in corrupt manner, and so might more easily be borne-with: and yet that there were of them Idolaters also, remnants of the old Canaanites; though the Lord was their only God, were yet so fresh in the memory, & in the assurance of all generally, that the most of them may probably be thought to be of the other. That those did eat at Iezebels Table, or were maintained by her, may seem to import otherwise, as that they were not like to find such favor with her, if they were none other than so: but she being wedded into that Land, where it was so firmly on all hands held, that the Lord God of Israel was their only Lord, it may probably be conceived, that she was content to profess him also; at least being left to her liberty for the manner of it, to follow the guise that most was used. And so it may be, that these also were of the number: and yet that Elias on good consideration (though he required to have them there, and like enough that Ahab was content to satisfy him to the full, as his case stood then) thought not good in such sort to proceed against them, as he did against the others. Then falleth it out, that now the business is but against [ I] the Idolatry of Baal, and against the practicers and teachers of it: and not (in the course that now is intended) against any of those others besides. The thing therefore that he opposeth himself against, being the Idolatry of Baal that they were in, and laboring to draw them out of it, first he reproveth them for their inclining from the Lord to Baal so much as they did, and terming it halting betwixt both: then, when the people are silent, as having nothing that they may justly allege in their defense, he propoundeth that course unto them that we speak of for the trial of the matter in question; & the people thought it so very indifferent, & so good a trial withal, that generally they accepted of it. Setting in hand therefore with their trial, & Baals Prophets having the fore part of the day to work in, and there in great measure too, earnestly endeavoring, but nothing praeuailing: when the turn came to Elias, he quickly dispatched, to the great contentment & admiration of all. This being his former dealing, both with the people, and with those four hundred and fifty Prophets of Baal, his next was, for the execution of those false Prophets, willing the people, that they suffered not one of them to escape, and the people readily yielding their help and service therein: so that at the bottom of the hill by the side of the River Kison, they were all by Elias and the people there put to death; the King himself nothing at all hindering that Justice, that there we read of, but as it may seem by a circumstance soon after following, having the Prophet then in special favor. One there is, who is of opinion, that those other four hundred Prophets of the Groues, were then and there executed likewise: but I do not see that he hath, in the Text, any warrant for it; and others there be, as I said before, that are of opinion they were not there. This execution first being done, and the time being now come, that the promised rain was to be given them, the Prophet first desireth the King now to go and refresh himself (having it seemeth fasted till then) assuring him, there was good store of rain now very near: but himself goeth aside to pray, and so continueth till he saw that he had obtained. By which time the King having refreshed himself, is now by the Prophet [ K] advised, to speed himself home so fast as he can, least he be stayed by rain: and himself attending the King home, made such speed withal, that he ever kept with the kings Chariot, and came to Iezrael some-what before. Whereby it seemeth, that the King bare him such countenance then, that the Prophet conceived good hope of more good to be done upon him: and thereon attended so as he did.

5 That other accident that fell out heereuppon, was clean contrary, as it seemeth, [ A] to that the Prophet had before conceived, being no sooner come to Iesrael, having attended the king thither, but that he findeth himself as it were closed up in the jaws of death, unless he see to himself in time: a great discomfiture to him for the time; but quickly comforted again of God. His discomfiture was such, as presented unto him present death the next day, unless he could use some means to avoid it before: whereupon he shifted for himself so well as he could. The danger therefore that he was in, being to be considered, first, it is good to note, that together with the danger it self, God so ordered the matter, that withal he had a way to escape. The danger it self, was, that Ahab, when he was teturned, telling Queen Jezebel, how things that day had passed (as it is the manner of men to do, especially when the things are strange withal) that godless Queen so little regarded the great glory of God shining therein, that she presently determined with her-self, to have his life for it, the next day following. The way that he had withal to escape, was, that the Queen her self could not keep in the bloody purpose she had conceived, but plainly sent him word thereof: accounting belike, that now she had him sure enough; and not contented, it seemeth, only to have his life, but that also she would torment him with the fear of death in the mean season. The shift that then he made for himself was by flight: and the same in good sort by him performed. That he must save himself by flight, it is somewhat strange, both in respect of his late good deserts; and of that extraordinary power wherewith he was diversely endowed: but so God useth to humble his, notwithstanding whatsoever benefit it hath pleased God to make to redound to others [ B] thereby; or whatsoever power he hath otherwise given unto them. That it was in good sort by him performed, we may perceive plainly enough by that which we have recorded of him therein; and yet have we one likely-hood that doth seem to show it farther. That which we have recorded of him therein, is, that he made his flight by Judah: and that then he took into the wilderness so far as he did. That he made his flight by Judah, it appeareth, because he came from Iesrael to Beersheba, in the out-most Coast of Judah South-ward. Where it is noted, that he left his servant, but not declared withal, whereupon he did it: and yet notwithstanding because it is recorded here, it seemeth to have some dependence on this story, and that I cannot find that it hath, unless it be in one of these two: that either he left him behind in policy for a time; or else parted with him clean, as not so fit for him as he did need. For as touching that conceit of some, that this his servant should be that child of the Widow with whom he sojourned, to whom at his intercession God had given life again, and that the same was likewise Jonah the Prophet, because it is but their own conceit, & altogether without any ground on the Text, we are therefore to leave it where it is. He might leave him behind in policy, if either Jezebel did indeed, by any such means as she could use, pursue him thither (a matter both possible, and not unlikely) or if the Prophet but doubted she had: or otherwise found, when he came thither, that there he was in danger also. For so leaving his man in sight, and, as it were, going about his Masters business there, it might seem to imply, that himself was there also. And Jezebel, being so bloody a woman as she was, and so wickedly bent against the Prophets of the Lord, having destroyed so many of them before, being armed also with so great Authority, and having bound her self with an Oath to the slaughter of this man of whom we speak: was not unlikely to have laid for him even at Bethshabee also, by such means as she might easily have thereunto. But if that particle there, may, by the use of the Hebrew tongue, be understood of that other place from whence he fled (as Relatiues, with them, are diverse times used) then had the Prophet iuster occasion a great deal, to make the best shift that he could for his own escape: especially, when his Seruaunt so left, should be in no danger thereby, the quarrel being but personal only, & himself being the only man against whom [ C] it was. He might also leave him behind, to part with him clean, as not so meet for him as he did need, for that we do not find that they met again, and soon after it followeth, that Elisha is by God himself mentioned unto him, and that he did Minister unto him, or did him service: as also it is reported by one of the servants of the King of Israel, after the death of Elias, that Eliseus the Prophet then, was the servant of Elias before. And true it is, that the nearer that any approocheth unto the ways of God indeed, the harder is it, for any such to light on such Servants, as are meet for them: not one to be had among many mo than one would think at the first, but will either condemn of morosity his Masters integrity, and thereupon hang off from him again: or else seeing it to be but a barren service in worldly respects, thereupon hang impatiently on them for the time they tarry, so long as they see not, otherwise how to better themselves; and when they do, or but persuade themselves then readily take the opportunity offered, yea and themselves force it too rather then fail. At the first a man would think, it were no matter of any such difficulty: but had not God himself provided that servant for him that then he did, and such an one as himself should be a Prophet after; no doubt it would have been a hard matter for Elias to have gotten one fit for his purpose. And the greater the Prophet himself is, though the servant may be in gifts inferior by so many degrees, that therein there may be no comparision at all betwixt them: yet in orderly carriage, and good moderation to his affections, the nearer had the servant need to come unto him; otherwise, the farther he is off therein, the more troublesome must he needs be unto him, and therefore so much the vnmeeter for him. Howsoever it was that now he parted with his servant, he then sped himself farther, even one days journey into the Wildernes, before he rested: and so got himself reasonable safe (to the judgment of any) from the danger that then he was in. But a strange sight in some respect it was, that so notable a Prophet as he, so very lately so much honored from above, so benificiall and welcome to the whole land beneath, should now notwithstanding be in that fear among them, that he rather chose to flee to Serpents, and the savage beasts of the Wilderness, than to abide among his own people, though all of them now, in most fresh memory, very deeply indebted unto him. A true and right pattern of this present unthankful and ill world: often bearing it self hardest against those▪ that have best deserved of it. That one likelihood that we have which farther showeth us, [ D] that whereas Elias was to save himself by flight, he did the same effectually, is, that being so come into the Wilderness, himself, being in special anguish, nevertheless fell so soon asleep; and that GOD so soon did feed him there: the one branch thereof importing, that he had traveled very sore; the other, that he had not anywhere stayed, so much as to take him any meat. Because the King himself, it seemeth, was fasting, till they had done their business at Carmel, it is most likely that the Prophet was so too: but when he thereupon wished the King to forbear no longer, but to go and refresh himself, he notwithstanding went then to Prayer, and persisted therein, till he perceived he had obtained. Then wishing the King to speed himself homeward, himself hastened thither also: there, it may seem, thinking to have had opportunity to have refreshed himself at leisure. He is no sooner come thither, but that he findeth, there is no staying at all for him there. Speeding himself thence, his journey was great; and seeing he was so soon sed by God himself, when he was come to his journeys end, that is it that may seem to import, that he made no stay by the way: a kind of exercise or trial, that others also of the children of God must look sometimes to be put unto; and for that cause are to arm themselves before hand for it. His discomfiture heereon being so great, that he besought the Lord he might die (so heavy a burden is it ofttimes, even for those that are best endued, quietly to bear, the great unthankfulness that the world for the most part yieldeth) now are we to see, how it pleased God to deal with him thereon: first in that place where now he was; then, else-where, a little after. In that place where now he was, it pleased God in that his distress, to minister much comfort unto him: in one thing very plainly; and it seemeth, that in another he had the same meaning also. That one thing wherein it was plain, was not only for that present: but for many days after ensuing. For that present it was, that God did show himself to take such care on his behalf, as to send him food in that his necessity: and that he did it, both so plentifully, that it served him twice; and that he did it by the ministry of an Angel. In that which was for many days after ensuing, we are to consider, not only what the thing it self was: but also, of another thereof depending. The thing it self was, that his body was sustained by those two refections forty days, and forty nights: a great experiment, and a great number of witnesses of many days, of the great [ E] and special favor of God towards him, myraculously, by his extraordinary dealing with him, preserving his good estate so long, not only in special great comfort to himself; but also to his great honor in all ages with others. Wherein likewise we may farther note, as on God's behalf the variety of his working, in that place feeding the Prophet, with those two meals forty days, where he fed the people before forty years, every day giving them their meat afresh unto them, the Sabbaths only still excepted: so on the behalf of Elias also, though he were a great Prophet, yet that unless his business were the greater there, he was much beholding to God that so maintained him in that wilderness, if he all that time were but walking the wanderings, or kept close in the couertures of his own infirmity. That other that dependeth thereon, is, that we do not read, that any of the godlyer sort of the people of God ensuing, did ever take up among them any imitation of this myraculous fast of Elias: that usage of theirs implying, that it was not of nccessity, that any should afterward imitate such another that followed in Christ. That other wherein it is likely that so it was also, is, that then the Angel told him, that there was much way abiding him yet: not so much respecting thereby, as it seemeth to me, that his iournying to Horeb, which notwithstanding followed immediately after; as framed rather to be an answer unto him, for that he desired a little before, that he might die, giving him now to understand, that he might not look to go yet, but had to return to his labor again, as having much to do, before he might think to give over. For neither doth the Angel bid him go to Horeb; neither was it of any such distance by far, as to require so long a time thither (the way from Horeb to Kadesh-barnea, being almost as far as the other, & that being but 11. days journey:) and when he was there, God did ask him twice▪ what he did there, which it seemeth he would not have done, if himself had sent him on that journey. And then this comfort was, that whereas he was afraid of his life by Jezebel, hereby he is given to understand, that as yet he was in no such danger. In that other place wherein God had farther dealing with him, we are first to consider, of his going thither: then, what dealing it was, that God had with him there. As touching the former of these, we have it not expressed in what sort he came thither: but conceived by one, as, for fear of Jezebel, fleeing away from his calling. But seeing we do not read of any farther calling he had, than that which he hath [ F] as yet performed, and seeing that, as his case was (so far as we are able to charge him by the Text) it seemeth to be clear, that he might flee: I do not see how he may be justly charged, by this his flight to forsake his calling, or that he did anymore therein than was lawful for him to do. But now that in the Wilderness he had so good experience of the providence of God towards him, being so readily refreshed, and served therein with an Angel from heaven; having likewise such words uttered unto him, as out of which he might as readily conceive, that yet he had much time to spend (that being the matter whereof he stood in doubt now) as that he had some long journey to go (that being not otherwise spoken of yet) I, for my part, do not see, but that herein (for anything we have in the Text to the contrary) he might be led much by his own infirmity, in this his iournying unto Horeb: not only, because it was so far out of the way from that which was likeliest to be his business, if any way he had to deal with the people of God as he had begun, and because we do not read of any direction at all of going thither; but much rather, both because when he was come thither, God asked him twice what he did there, and because it was so long before he came thither. For if God had commanded him thither, it is not likely that he would so have asked him what he did there: and seeing it was so long before he came there, which by likelihood he might well have done in one quarter of that time or near unto it, it seemeth he had no set journey thither; but that he kept himself in the Wilderness to avoid that former danger, and by that occasion the rather went unto Horeb. For not only the more idle, and the lighter sort of the people, are given to see places of special note: but sometimes even the wisest and best men that are, as either need at any time requireth, or as opportunities are offered unto them. That therefore being a place of so special a note, by the giving of the Law, and that gracious conversing of God with Moses there, it may well be, that in that respect he rather chose to go thither (if he thought it needful, as it seemeth he did, there to keep himself out of the way for the time) than elsewhere to soiourn therein: and surely that was pardonable unto him, were he the grauest & best man on earth (as it seemeth that age of his could not out-match him, nor match him neither) unless at that time he had more urgent business then to be done, which by the Text no man is able (as I do take it) to charge him withal.

6 Being come thither, first God dealt with him, about that his coming thither: [ A] and then employed him farther besides. About that his coming thither, his dealing tendeth to his instruction only, as it seemeth to me, though he did no more in effect, but only ask him what he did there: but that he did not only at the first so soon as he came; but afterward also, when it seemeth he did prepare him to some better advisement in that his answer. When first he asked him what he did there, it was as that time sufficient to put him in mind, that unless he had some just occasion of that his being there, he was without defense or warrant therein. Many of us have in like sort had and yet have our wanderings too, some of travail as we term it, to see the estate and manners of strange people's, others in the way of devotion to visit places of special note; of all which, though there may be some use, sometimes needful, sometimes but tolerable; yet in thē all this question to him is of special moment for us, to occasion or drive us, by comparing together what we do there, and what we have elsewhere to do, to advise our selves well, whether we be right or not. When it seemeth God did prepare him to some better answer, we are to see, in what sort he did it: and how far it may seem to have prevailed with the Prophet. The better to find in what sort he did it, whereas, if that be his meaning, as it seemeth to me to be, such things as follow must have relation to his answer going before we are first to consider of that his answer: then, what course is taken for the framing of it to some better order. In that his answer, it seemeth, his meaning was, that he had occasion to flee; and so was fled thither: else I see not how he made any dyrect answer to the matter demanded; but being so taken, it is plain that he hath directly answered. But now whereas there be two special branches of that his answer, the former of them only he further confirmeth, or doth show some reason for it: and saith nothing of the other, but seemeth to leave it as only implied. [ B] The former of them is, that he had occasion to flee: for which though he show very good reason; yet doth he altogether omit that, which seemeth to be most in question now. The reason that he bringeth in, consisteth of two principal partes: one, that his zeal was such towards the Lord, that he could not abide to see such things as of late had passed among the Children of Israel; the other, that they sought his life besides. The former of which his Father expresseth: complaing that they had not only forsaken his Covenant, but that still they so persisted in that their apostasy, that they had also broken down his Altars, and so far destroyed all his Prophets, that he only now remained. That they brake down his Altars, and made such havoc of his Prophets, it may seem their meaning was, utterly to abolish the memory of that his Covenant, and to leave none among them that might renew it unto them again. That which he omitteth as touching the cause of his flight, and seemeth to be most in question now, is that slaughter that he made of Baals Prophets, which was indeed, if not the only, yet the chief cause why Iezebell threatened death unto him, and for which he fled: neither do we read, that he had any warrant so to do, or that it was of the Lord that he did it; as also it may be that he rather omitted it, as not cleared in his own conscience now, but that it was something inordinately done. True it is, that by the Law of God they were to be put to death: but we do not know, that any such authority was to him committed; and he did not, it seemeth, speak to the King to do Justice on them, but directed his speech to the people for that matter, even in the praesence of the King who only was interested therein, for anything that appeareth yet to the contrary. The latter part of his answer was, that thereupon he was fled thither: which, as I said, he doth not plainly allege; but only leaveth it, as it were, implied. But, as I said withal, either we must take it to be implied, or else that he did not directly answer: which of the two, I think were the harder. And yet if the Prophet did leave that to be implied (namely, that on that occasion he was fled thither) although indeed that was the only cause that he fled: yet out of the circumstance of so long a time, and of the distance and dignity of the place, it may seem, that some other respect [ C] concurred withal. This being his answer, the course that was taken for the framing of it to some better order, was, that first there was, as it were, such matter laid forth unto him, as out of which he might learn to do it: then, was he asked the question again. To the end he might the better heed the matter that should be laid forth unto him, out of which he might learn to frame his answer better, he is first willed to come forth, and to stand on the Mountain before the Lord: seeming to imply, that so he might take the better heed, to that which there he should see and hear. At which time it may be he came forth: though it be not remembered till some-what after. That which was done (whether he came forth at the first or not, to be partaker of it) consisted of diverse particulars: of which it is said for the most part of them, that the Lord was not in them: but one there is, wherein it may seem the Lord was taken to be, and yet it is not plainly spoken, no more than it is thereof denied. In those of which it is said, that the Lord was not in them, it is to be marked, that albeit in every of them it be denied in particular: yet of them all generally it is plainly said that the Lord went by; and, as it seemeth to import, even in them all that there are named. And true it is, that the Lord hath his hand in such things also: though in other good sense he might be denied as then to be in them. Those wherein he was denied to be, were all of a forcible, or violent Nature: one of them a mighty strong Wind, renting the Mountains, and breaking the Rocks before the Lord; two others of great force too, but having nothing specially noted of them, but such as inseparably goeth with the Nature of them, the Earth-quake making the Earth to move, and the Fire not being able to continue but by consuming some-thing. And we, whensoever we are in any kind of violent or immoderate motion of the mind, are to know, that that lightly is not of God, but a mere perturbation of Flesh and Blood, howsoever it may seem to be to our selves, but pure zeal, only on behalf of God's glory. That one, wherein it may seem the Lord was taken to be, was that still and soft voice: and it seemed that Elijah conceived the Lord was in it, because then he covered his face with his Mantle; as also at that time it is not denied the Lord to be there, as it was in [ D] the other, and because then there came a voice from the Lord unto him. Out of all which, Elias may gather, that if he had not some special calling to that Execution of Baals Prophets, then had he been too forward in it, and that it was not pure zeal only that carried him unto it, but that there was mingled some human perturbation there-with. So that now he might have gathered, that it was not GOD that directed to any inordinate dealing: and therefore, that, if that were his case, some of his own human perturbation, had therein associated it self unto that, which he thought to have been pure zeal only towards God. And this might he have gathered so much the rather, first, because GOD might so plainly seem to have questioned with him, what occasion it was that had brought him thither: then, because his other dealing with him also might seem to point the same way also. For in that he asked him what he did there, he might easily take it to be of that Nature, as his question was unto Adam, when he asked him, where he was: not, that he had any such regard unto the place where then he was; but that by putting him in mind how he had hidden himself there, he would thereby have him to find out his sin, the only cause of that his hiding. His dealing with him beside, what doth it else, but only reprove all immoderate roughness, and commend unto him gentle and quiet moderation? And although it be not plainly said of that still voice that GOD was therein, as it was plainly said of every of those violent courses, that God was not in them: yet is it enough, that when as he was so plainly denied to be in the other, he is not denied to be in this; having such other Testimonies besides, that then he was there. For indeed, every still and soft voice, is not of him: and so, it may he, that therefore it was not then affirmed, least that should be taken, to be as general as the other. For though no violent or rough dealing be ever of GOD: yet neither is all easy and soft dealing of him, as we may see in Eli before. God having in this sort laid him out matter enough, out of which he might have framed his answer in some better manner, then asketh he him the self-same question again: expecting belike (and that in great mercy) after that now he hath so plainly pointed him unto it, and so well holpen him therein, to have that answer [ E] of his amended, which came so defective from him before. So with us also. For whensoever God doth point us to any slip that we have made, and withal affordeth us his help to amend it, we may well account it to be one of the chief and principal favors that he bestoweth on those that are dearest unto him. And it is good to note, that he doth not by name deliver unto him what it is that he would have to be farther cleared: but only asketh the question again: that we may learn thereby, ever to keep so good account of all our ways, as that if at any time we be called in question for any of them, we may sooner be able to find what it is, and then set in hand with amendment of it. Howe far this dealing of GOD praeuayled with him, may soon be seen; being, so far as we may perceive, nothing at all: the Prophet making the self-same answer that he did before. A notable pattern, how hardly we can find out our own defectes, though God himself do point us unto them, and yield us special good help therein: when as so notable a Prophet as this, though he had those helps, yet nevertheless was defective in it. And as the Prophet persisting still in his former answer, and nothing at all amending it yet, might easily make one to conceive, that he stood very clear therein, but that this dealing of God with him, is a stronger witness against him: so may the better sort of us likewise be so fast settled in our own over-weaning of our selves, that easily may we induce others to be of opinion that we are right, when nevertheless we are very wrong, unless they have the wisdom and grace, resolutely to make trial of us by the exact word of God. Howe it was with Saint Peter himself in such a-like case we cannot certainly say: though he also, it seemeth, by persisting in his answer, understood as little the meaning of Christ. But sure we are, that such as would be his only successors since, and their complyces and adherents, many of them sufficiently furnished, with human capacity, wisdom, and learning, have either not seen (or else have dissembled) what should be the meaning of Christ therein: everywhere so busily hanching at some probabilities for their desired Primacy, that this place also must needs be of that matter too; never perceiving (at least not acknowledging) though a matter as easy to be seen (to such as have not their eyes fore-stauled already) as in a fair day the Sun in the Firmament, that Christ allowed not that to stand for any sufficient [ F] token of his love towards him, that so readily he leaped forth of the ship to come first unto him, but much rather by diligent employing himself about those that he left behind him. Another example sufficient to show, how hardly the best of us all, in our own case especially, do at any time pierce to the depth of that which is by God delivered unto us: but the parties in this case being of a baser kind, and much more fore-stauled, than was that party that we spake off before in the other. Having thus far dealt with him about his coming thither, and getting no better answer of him now than before (which notwithstanding he quietly putteth up: a token of a wonderful love and patience in him) then he employeth him about some other service besides. But here it is not amiss to mark, that after in this he useth in his service others besides, and not only Elias, as hitherto this he had done: and yet that afterward he both useth him again, and vouchsafeth him extraordinary and special favor. But because it pleaseth GOD no more to use the service of Elias after this for a time, therefore we are not now to prosecute his Story any farther yet: but only so far as this present place doth give us occasion. Here therefore we are to see, what service it was about which it pleased GOD to employ him now: and howe it was by him performed. In that about which it pleased GOD to employ him now, it pleaseth God both to direct him in that which he should do: and withal to acquaint him before, with the effect that it should take. That which he was directed to do, was now no difficult piece of service, but yet part of it somewhat dangerous: but the residue of it both very easy, and altogether without danger too. That which was of no difficulty (I mean for the laboriousnesse of it) but yet some-what dangerous, was, that he was to go and annoint two several persons to succeed in two Kingdoms, to those that now reigned in them: Hazael, for the Kingdom of Syria, the King at that time being Benhadad; and Jehu, for the Kingdom of Israel, Ahab as yet reigning there. The danger of which piece of service, was, that if those that then reigned should get understanding thereof, then were the life of the Prophet in danger, without some special [ G] protection had of God: as Samuel made no other reckoning before, when he was to go and annoint David while Saul yet reigned. That which was both very easy, and altogether without danger too, was to annoint Elisha (commonly called Elisens) Prophet in his room. The effect that this his service should take, was, that God would make those whom he should so annoint, Instruments of his judgments against many of them for their sins: and yet, notwithstanding such slaughters as they should make, he would leave seven thousand in Israel, all of them such as had not polluted themselves with the Idolatry of Baal; but therein making no mention at all of that other Idolatry of the Calves that reigned among them. That this service was by him performed, though we may well hope the best, yet we do not find, saving only for that part of it which was without danger, the anointing of Elisem the Prophet; which also he did not in such sort, as the w ••• les of his charge did seem to import: and yet that which he did, was very effectual to that purpose; God, it may be, bearing with him, in that he took another course, or assayed it another way, and yielding to work even by it also. For so God wrought by Moses before, notwithstanding that his infirmity was great then, and therein did otherwise, than God had directed him to do: and very often he putteth up great infirmities in many of his.

7. When it pleased God to chastise those his sins aforesaid, by Forraigne enemies [ A] invading his Land, he nevertheless dealt graciously with him in that chastisement also: and whereas the Land was invaded twice, in either of them he did very graciously help him. These invasions were by Benhadad the King of the Syrians: both the former of them, and the latter. In the former of them he came in with a great and mighty Army, even into the heart of the Country, and besieged Samaria, the Head-Citty of all the Kingdom: and yet was no way provoked now that we read off; but trusting, as it seemeth, to his own forces, refused great reason offered unto him by Abab, so the rather to make himself a quarrel against him. In this invasion first comforting, and directing him by a Prophet, with small forces he gave unto him a great victory. The latter of them was about a twelve-month after, at which time the Syrians came in but to the side of Jordan, hoping to speed better in the bottom of the Country, than they had done on the Hills before: at which time it pleased God to give Ahab a greater victory, & the King himself into his hands; [ B] but then sharply reproved him, for that he suffered him then to escape. In which latter point we have a rare and strange example, of the self same judgment inflicted on one several person, that a Prophet denounced unto him, for that, being known unto him to be a Prophet (for it was his neighbor or fellow) & requiring the same in the name of the Lord, he did not strike him, a thing that otherwise himself forbiddeth: an odd example to show of what credit the word of a Prophet should be with men, so oft as there is no disagreement, betwixt it and the word of God; and withal, both of what force it may be with God, and how dangerous disobedience thereto may be unto men, though it swerve somewhat aside from the general rule, being such a thing as may be supposed to be lawful (though otherwise it be not lawful indeed) as this was, when the man himself did so desire, especially he being a known Prophet, and requiring it in the name of the Lord.

8 When the sin of Ahad was such, that he would take him away for the [ A] same, we are to consider, what his sin then was: and how it pleased God to deal with him about it. His sin was about a piece of ground of one of his Subiectes, the Vine-yard of Naboth • first going no farther, but only that he did covet it, or fain would have it; then, when it was ill gotten, that he nevertheless entered unto it. When he did but only desire to have it, it was because it lay so near unto him; and, to make him a Garden of it: and withal, he offered to give another Vine-yard better for it; or the worth of it in Money. A reasonable Gentleman, in comparison of many meaner with us. What his fault was, when although it were ill gotten, he nevertheless entered into it, that we may the better find, we had need first to consider of the getting of it: then, of his entering into it. Ill gotten it was by Iezebels means: but himself gave some occasion of it. The occasion he gave, may it self likewise be occasioned by the nay that Naboth did give him. For notwithstanding Ahab's fair offer, Naboth did plainly deny it: standing, as it may seem, on some conscience therein; but it may likewise be, that he was more stiff therein, than either conscience, or wisdom required. For it may well be, that the Laws concerning that matter, did not so much tend to instruct private men what they should not in duty do, as to show unto all private and others, how far their power should [ B] be in that matter restrained, or that they should not be able to do it: and, that in duty they bind Magistrates chiefly to see them observed; and not private men so much, but so far as their own estate shall bear, because healloweth them if need be, to sell, but then himself provideth how those Lands shall come again, and, as they in their measure are to be careful to have all the Laws of God observed. Again, if he stood but on conscience only, then might he have yielded it so far unto him, as by the Law of God he might have done: but that he doth not, that here we read of. And then, so stiffly refusing to gratify the King therein, so far as he could not but see himself cleared of the Law of GOD for that matter, it might well occasion the King (yea, and any other Neighbor or Friend, that might account himself to have any special interest in him) to take it as unkindly and ill as Ahab did: at least it is plain, that it was the occasion of his own overthrow, as soon after appeared. The occasion that Ahab hereupon gave, was, that he took it so impatiently as he did: and that he imparted the cause of his grief unto the Queen. In that he took it so impatiently as he did, it was very ill, though he had been but a private man, and needy withal: but much worse in that he was the King, and therefore neither had himself any such need, and by his office he was to see, that the Laws of God (and that Law among others) were in all his kingdom duly observed. In that he imparted his mind to the Queen, although it may be he had no such meaning, that she should any way attempt the obtaining of it inordinately: yet was it in common reason most likely, that to gratify him, she would be doing after her manner: and his fault therein was the greater, in that he left his Seal so carelessly too, that she might come so easily to it, and use it so badly as she did. Himself having thus far given some occasion, she quickly taketh the mattet in hand: first delivering a piece of her mind unto him: then setting in hand with her business. In delivering her mind unto him, both she reproveth him, as not governing well, in that he took not upon him better than so: and biddeth him set his heart at rest for that matter. Setting in hand with her business, the effect of all is this: first, to make him a way unto it; then, to get him to take it unto him. To make him a way unto it, she taketh her course to work by certain Instruments: and they do according as she praescribeth. Her Instruments were the Nobles and chief Men of the Citty▪ where Naboth dwelt, to whom she wrote in the Name [ C] of the King, and sealed the Letters with his Seal, to publish a Fast (as to inquire of some special sin committed among them) to lay to Naboth's charge, that he had blasphemed GOD and the King, to have witnesses ready, to bring him to his trial, and to stone him to death thereon: and they doing accordingly as she prescribed, when so they had done, they sent her word of it. To get him now to take it unto him, both she stirreth him up so to do; and telleth him withal that Naboth is dead. Which when Ahab heard, he never inquireth (that we read of) what was done in that matter, nor how Naboth came to his death (though it seemeth, by the report of Iehr, as he related the matter to Bidcar one of his Captains, and that as delivered by the Lord himself, that his Sons also were put to death with him, and then was the murder so much the more heinous) but presently addressed himself, to go and take possession: as many of our heirs do, who succeeding unto their Fathers, whom they knew to be hard men to others, & to have come to much of their lands and goods by some kind of injurious dealing, nevertheless do never enter into any such consideration, but readily enter into the fruition of those things themselves. How it pleased God to deal with him about this sin of his, that we may the better find, we are to note that judgments were first but only denounced against him: but afterward executed also. When judgments were denounced against him, as he had Iezebell partaker with him in his sin: so was she made partaker with him in those judgments also. Elias therefore was now sent unto him again, to meet him at the Vineyard of Naboth, there to do his message unto him, by denouncing unto him such judgments as he would cast on him for it: and Ahab was so touched therewith, that in some sort he humbled him thereon. Unto the denouncing of which judgments it doth appertain, that immediately after we have set down, that which may be some farther reason, why the Lord dealt in such sort with him. In the denouncing of those his judgments, the Prophet, we may well conceive, delivered what was appointed unto him: but yet it shall be good, that we distinctly mark what passed therein betwixt God and the Prophet; and then, what passed betwixt the Prophet and the King. Betwixt GOD and the Prophet there passed of this matter some-thing twice: upon the former of which, some-thing likewise passeth betwixt the Prophet and the King; but nothing (that we read of) upon the latter. That which the former time passed betwixt the Lord and the Prophet, was, that [ D] the Lord directed him, how to speak to the King, first as touching his fault: then, as touching some part of the punishment which should light (as it were) on his own person. That which now passed betwixt the Prophet and the King, was, first that the King (either at their first meeting, or on delivery of this first part of his message, as it seemeth, for it is not plainly expressed) spake to the Prophet, terming him his Enemy, and showing himself grieved, that there he had found him: then, that the Prophet, answering somewhat (yet but little) of that his finding of him, and so coming to the matter, first telleth him that he is become, or hath made himself exceeping sinful before the Lord; then, he assureth him (not, as in the name of the Lord, but as in his own: yet not unlikely, but that some other speeches passed betwixt them, though not mentioned here, whereby all might be cleared to come from the Lord; and yet the Prophet might in good sense so speak in his own person also) first for himself, that he would bring evil upon him, then for his issue or linage (first simply, then by comparison of two other Families) that he would utterly destroy them, and withal showeth why. That which the latter time passed betwixt the Lord and the Prophet, was, as touching the fearful end of Iezebell: and of Ahab's stock, that it also should be strangely destroyed, for the substance of it, the same in effect that was said before. That farther reason, why the Lord dealt in such sort with him, is yielded to be, for that he did so far exceed in wickedness, provoked thereto by his Wife: and more specially, that his Idolatry was so exceeding great. In Ahab's humbling of himself, we have noted, first, in what sort he did it: then, how it pleased God to accept of it. In that which he did, we may note, seeing it was no true repentance that was in him, how many things may be in a Child of the world, which may seem to boad true repentance, which notwithstanding is none indeed. In that it pleased God so to accept of it, we may note likewise, that if God so accepted of that his sorrowing which was no true repentance, much more may we assure our selves that he will accept of that which is true indeed: and that, as his repentance was not true, so the acceptance of God did not extend it self to the remitting or forgiving [ E] of those his judgments, but only to the deferring or putting off the most part of them to a farther day.

9 How these judgments were accordingly executed, we have not to consider [ A] of now, but only for one part of them, which appertaineth to this Story, and (as it were) to his own person too: the residue we are to look for in the Stories ensuing. That which we have in this Story of him, is how he came to his end: and therein withal, how some part of those judgments that were foretold him, were executed on him. Comming to his end as he did, it is good for us to note, by what mean he came thereunto: and then what end he had thereby. The mean whereby he came thereunto, was, by a certain war that then he entered into: first, as it seemeth, committing an error in that, but himself resolved thereon; but then most plainly making his choice ill, in the advise that was given unto him. It seemeth he committed an error in that, but himself resolved thereon, for that having made peace with the King of Syria, himself (for anything we find to the contrary) would needs first break it, and so enter into needless wars. For it doth not appear, but that he was content to make peace with Benhadad before, without demand of that Citty then, when as he had fitter opportunity so to do: neither doth he now make his quarrel, that it was one of the Cities that should have been restored when the peace was made, as having hitherro kept it from him contrary to their agreement; but that time was, when it did belong unto them. Divers opinions I know there are of the cause of this war: and, among others, that it was Ahab's duty to make this war, for the recovery of that Citty, because God had given it unto the people of Israel before. But the same God that giveth such things ofttimes to one, doth justly take them away again, and bestoweth them on some other: and in this case, neither was his own Tytle to the Kingdom itself, very clear; neither have we so good warrant in the Text, anyway to take it, as that now he entered into a needless war. In the advice that was given unto him, wherein he made his choice so ill, we are likewise first to consider what advise it was that was given him: then, of the choice that himself did make. The advise that was given him, was first by a King who then was with him, and in the way of friendship came to make [ B] merry with him, Jehoshaphat the King of Judah: then, by others of those parts near unto him. The advise that Jehoshaphat gave him, was by occasion that the King of Israel desired his company in that his warfare: whereunto he readily yielded; but then desired withal, that first he would ask counsel of the Lord therein. This advise being given (and that plainly enough, though but in the form or manner of a request) the King thereupon sent but for such as ordinarily went under the name of Prophets among them: but he got together enow of those (if they were not mo than a good many) even four hundred persons, or there-about. Who these should be, it is not agreed: most men taking them for the Prophets of Baal; and some insinuating, it seemeth, they were such as were gotten together in the place of those that Elias had slain, which is in effect (being so taken) all one with the other. For they were the Prophets of Baal that by him were slain. But it seemeth to me, that these were the Prophets of the Groues before mentioned: both because the number doth so well agree; and because these do speak in the name of the Lord. Neither do I find, that the Prophets of Baal did praetend the name of the Lord, as is conceived: but rather as we have it in one place plainly, that they professed but Baal only. For there it is said, that they called on the name of Baal, from Morning to Noone: saying, O Baal hear us: and still they are called, by that one difference, the Prophets of Baal. Whereas, because Groues, and high places are often in such sort coupled together, as if they were both of one nature, that is, places of worship, and sometimes concurring in one place together; and it is certain, that in the high places, it was but the Lord that (for the most part) was worshipped of all this people (and yet were exceeding wrong therein, especially after that it was notifyed unto them, that their only place of such worship should be at Jerusalem:) therefore it seemeth, that as this whole people generally did profess the Lord; so these their Prophets of the Groues did likewise (though but after their manner) profess the Lord. And this may we the rather conceive, both because diverse of the Kings of Judah are much commended in the cause of Religion, who yet notwithstanding are noted withal to have tolerated the people's worshipping in their high-places: and because we have it plainly set down, in the Story of Manasseh, that although the people [ C] did wotshippe in their High-places, yet was it not but only unto the Lord their God; as also the Assyrians their Neighbors (though enemies then) and privy enough to their manner of worshipping, would make the people to doubt they were not able to stand in their hands now, because Hezekiah their King had taken away the highplaces where the Lord their God was worshipped, and noted no other defect in the people's worshipping therein, but that Hezekiah would have had them to do that in Jerusalem, which they did in those their high-places. Those therefore (it seemeth) were none other but such as indeed professed the Lord: & yet in no other manner, but as the kingdom of Israel did, after that now they were divided from the rest of their Brethren. So that, when Jehoshaphat desireth him to ask counsel of the Lord, he goeth but only to these, that though they still professed the Lord, yet had they far departed from him: but thinking belike to make up in number, that which he wanted in weight and measure. And so do many in these days also, when they praetend their meaning is to inquire of the Lord, nevertheless not but to go unto those that though they retain the profession of him, yet are they departed far from him: not having the grace to repair unto those, whom by the testimony of the word it self they may find, to be such indeed, as by whom they may be assured, to have their direction even from the Lord. Those others that were of those parts near unto him were of two sorts: many that did advise him unto it; but one that did dissuade him from it. Of those that did advise him unto it, some we have of whom we are certain for that matter: others there be of whom we have but likelihood only. Those of whom we may be certain for that matter, were those four hundred Prophets, who all advised him to set forward, assuring him that he should praeuaile; one of them also (and not unlikely but that it was done with the priuity of the rest, in the name of them all) confidently assuring the same by a visible sign of those Iron. horns. Those others of whom we have but likelihood only, are those that did attend him, especially his Captain and Martial men: and the likelihood we have, is that one of his attendants being sent to Micaiah, did earnestly labor him (though but in vain) to frame his speech to Iump with theirs. As touching that [ D] one that dissuaded him from it, we are to consider, first, how he came into that company: then, in what sort he did dissuade him. Being to consider how he also was brought into that company, it is not amiss first to consider of his leaving-out hitherto: then, of his bringing in now. That he was hitherto left out, and yet so great store of others brought in, it rightly noteth both the finister judgment of worldly people: and of what reckoning the truer Servants of God may look to be of here. His bringing in now, was both moved and urged too, by Jehoshaphat; and then performed by Ahab: as they both sat together, while those four hundred peophecied before them, and delivered their judgment unto them. In which it is good farther to note, first in those Princes, that Jehoshaphat, a man that had regard to God indeed, could not content himself with those degenerate Prophets, though Ahab could: then in those Prophets, that though themselves might plainly see (if they could rightly examine themselves by the word of God: and so might ours as well as they) that they were far departed from God, and from all sincerity in him; yet can they as much assure themselves, that he doth acquaint them with his Will and pleasure, as if they were his true servants indeed. Michaiah being now brought unto him, and we being to see, in what sort he doth dissuade the king from it: that intended voyage, because it will fall out in the end, that it was not well accepted, therefore we are first to see in what sort he dissuaded the kings from it: then, how it was accepted of them. The manner of it was, that he did not at the first fall to dissuade him: but in plain terms made a kind of show, that he also did approve it. For being asked by the King of Israel, whether they should go up against Ramoth Gilead, or not, Go up, saith he, and prosper: and the Lord shall deliver it into the hands of the King. Which words in what sense he uttered, it is not declared in the Text: and the learned are not all of mind in it. It seemeth to me, that the Prophet conceyuing no hope that anything would be accepted, but only that which was to their own liking, did therefore after a sort accord thereunto: and yet not but in such sort withal, as that the King perceived he spake not in the freedom of his own mind. Which also I should rather impute to some infirmity in him, notwithstanding he was otherwise resolved before (for such infirmity is in the best) rather than account him so bold, as, at the first, in the presence of those two Kings set in their Majesty, honourably (no doubt) attended, and before those four hundred Prophets had any way opposed themselves against him, to speak it [ E] in the way of a scorn to them, which is the judgment of the most that I meet with. Again it is usual, that when good men are some-what daunted with fear, or carried with favor to some partiality, or but doubting of the success, give a careless answer: in all such cases ever to let slip some-what withal (their own consciences somewhat contradicting within, what outwardly they seem to allow) whereby others that take any heed, may easily perceive that they are not right, or that it is not their undoubted judgment indeed. When he came to dissuade it indeed, we are there also to consider, in what manner he did it: and how he did farther confirm it, when he saw it called in question. Unto his manner of doing of it, do appertain the occasion given him▪ and in what sort he dealt thereupon. The occasion given him was, that the King, perceyuing he spake not with that freedom, that might fully clear the same to be his judgment, did earnestly charge him to tell him truly, what it was that he understood to be indeed the Lord's pleasure therein. And this, it seemeth, was not so much to let Jehoshaphat see, that he never prophesied good unto him, as it is taken (though it may be, that also was his meaning, and it is plain that he did so apply it after:) a • for that, others might see, as well as he, even all in effect, who then were present, that the Prophets answer was not such as did seem to carry with it hi 〈…〉 gement indeed; and therefore, that if he should have rested thereon, others ought have seen, even Jehoshaphat, and all the rest, that he rather caught advantage of the prophets infirmity, than sought to have his undoubted judgment in the matter propounded. His dealing hereupon was, that he plainly told him, as touching that matter, both what he saw: and how the Lord himself did interpret the same unto him. Namely, that he saw all Israel scattered upon the Mountains, as Sheep that had no Shepherd: and that the Lord said unto him, These have no Mayster; let every man return unto his house in peace. This so plainly implied a strong disuasion, that Ahab himself right well perceived it, notwithstanding that otherwise he was earnestly set on the contrary: but yet he interpreted it, as of some special [ F] bearing of the Prophet hardly against him; as never prophesying good unto him, but ever evil. Whereupon the Prophet adding farther confirmation to that he had said before, first requiring all to give ear, and telling them it was the word of the Lord: then, he telleth them how far him-self was made acquainted with this matter; and showeth the King the plain meaning thereof towards him. Himself was made acquainted both by sight and hearing of an honorable assembly in heaven the Lord sitting in the Throne of his Majesty, and all his host about him: first propounding, how Ahab might be enticed to go to Ramoth-Gilead to his own ruin there; then concluding, that it should be by a lying spirit in the mouths of all his Prophets. The plain meaning whereof was, that the Lord himself had put a lying spirit in the mouths of all those his Prophets; and had determined evil against him.

10. How this was accepted of them, we have plainly set down for the [ A] most part of it: but we may gather somewhat more than is expressed. That which is plainly set down, is, first of one of those Prophets: then, of the King himself. That one of the Prophets was Zidichiah, who as he was the chief dooer thereof all his fellows, so may we sufficiently see in him how acceptable these doings of Micaiah was to all the company of them: he striking him there on the face, even in the sight of them all, as it seemeth; and insolently asking him when the spirit of the Lord went from him, to speak to so base a fellow as he. But the Prophet answered quietly again, that when that day came, himself should then know it: and to avoid the danger thereof, should run from chamber to chamber to hide him. In which act and presumptuous speech of Zedekiah we may note, not only a marvelous bad and saucy dealing in him, so to strike him in the sight and presence of both the Kings; but in them also, yet chiefly in Ahab, very dishonorable dealing too, to suffer him so to be stricken before them: as also, in that the Prophet was so dealt withal then, that the servants of God must be prepared to bear such dealing; and therein to be assisted, not only not by Ahab's, but also not by Jehoshaphat's too. Josephus indeed doth mitigate it much, conceyuing that Zedekiah did not in so turbulent manner strike Micah, but to derogate to the credit of his prediction, if the [ B] hand wherewith he stroke him did not presently wither, as Jereboam's did before, when he stretched it out to bid them apptehend that other Prophet. But besides that the Text it self hath no such matter. Zedechiahs own words do show, that there was no such meaning in him, as had any such spark of moderation, but that altogether it proceeded of violent passion: and therefore is it so much the stranger, that any other should nevertheless be so conceited. The King himself, and in the presence of another King also, doth quietly suffer him so to be stricken; and besides commandeth him unto prison, and to be straightly kept there till he returned. But to that the Prophet replied again, that the Lord had not spoken by him, if ever he returned in peace: and withal he willed all the company to mark it well. That which we may gather farther, which is not expressed, is of Jehoshaphat, who ininquiring before for some Prophet of the Lord, and yet regarding him so slenderlie now, seemeth to be strongly bound with the back-bias of that his affinity with Ahab, seeing he doth no straighter hold on the course he began; a good warning for all, to take heed of such affinity; and to Princes too, that many good graces, by such unkindly mixture, may be so abased in them, as that neither may the better sort distressed, hope of any great help at their hands, nor themselves retain the account of good Princes indeed. Being thus aduized, by the one sort of them to hold on the course that already they had entered into, but, by those judgments fore-shown dissuaded by that other, what choice thenselves make of these, is seen by the ways that now they take, holding on the course that before they conceived, going up in warfare against Ramotb Gilead, either of them making their choice very ill: the King of Israel, it seemeth, as utterly destitute of judgment and grace to choose any better: the King of Judah not unlikely but to see he was wrong, and yet over-weak to break off the course that he was already entered into. In the Story of his end it seemeth that Ahab had some fear of that which was threatened, and that he did something endeavor to escape it: but yet that it fell on him notwithstanding. His endeavor to escape it, was, not by turning unto the Lord, and giving up the course that he was in; but to perform it by a slight of his own, and the same such withal, as was to put the King of Judah his friend in his room, especially the King of Syria having given [ C] that charge that he did, of which himself, as it seemeth, had gotten understanding before: a very good pattern, first what helps they are that ungodly men turn themselves unto in their distress; then, how such of the better sort may look to be dealt withal by the ungodly, when they on good-will so cleave unto them, that they go against their own conscience therein, and put their lives in hazard besides. It fell out notwithstanding, that he by whom he would have made his escape, was praeserued: and that the mischief fell on himself who was the chief actor herein, and used the base help of wily dealing to shroud him from it. The praeseruation of him that escaped, is, after a sort ascribed to his crying to the Lord: but we do not read, if we mark, that he cried unto the Lord, in either of those places where this Story is delivered unto us (saving only in the vulgar translation for the latter of them) but only that he cried, or cried out, as diverse times men are wont to do in sudden danger, when they do not so much as think on the Lord withal. And it may very well be, that then on the sudden he did not so much as remember the Lord: or if he did, yet being now in his own conscience clogged with sin, he had not that freedom of conscience, as so readily to call upon God. But certain it is, and plainly set down, that the Lord did deliver him, and made the Syrians to turn aside from him. The mischief that fell on him who was the chief actor herein, the King of Israel, was, that he had his deaths wound in the field, by an arrow very casually shot (as to the judgment of man it might seem) and thereupon died that evening in the field: and to make it more plain to be of God, it seemeth the Syrians did not get the field that day because the likelihood rather inclineth, that the Proclamation to give them license to depart, is meant to be in the host of Israel (the Story going chiefly of it; and most likely, that if it had been in the Hoast of the Syrians, it would have been mentioned so by name) and because the King of Israel, though wounded, yet stood still in his Chariot against the enemy until even; and because we read of none other slain besides. And that he abode in the field til he died, it appeareth in this, that his death, and the said Proclamation (it belike being made immediately thereupon) are both set down to have been at the going down of the Sun. Insomuch that whereas it is conceived, that the Israelites lost the field & fled, it seemeth to be on that praediction of the Prophet, that he saw all Israel scattered on the Mountains, as sheep that had no shepherd: but that may well be meant of their manner of returning home when they were dismissed, and is found by this, that so it ought the [ D] rather to be taken. And the hand of God being so strange herein, as it seemeth it was, the Captains and Soldiers, as they returned had the better occasion to call to remembrance the sin of Ahab in the cause of Naboth's Vineyard, for which this judgment was cast upon him; and to admonish themselves to take heed of the like. That part of those judgments that were fore-told him, and was heerewithall executed on him, as appertaining to this Story, was, that when his Chariot and Armor, all stained and much defiled with his blood, issuing out of that his wound as he stood in his Chariot so long, were had to the pool of S ••• ria, there to be washed, yea Dogs were noted there to lick up of his blood, according to the word of the Lord, as they had in that very place •• cked off Naboth's blood before. It was no pain nor shame to him, when once he was gone, that so base creatures should be so bold with his royal blood: but coming from the hand of God, as some part of his punishment, and so fitly answering his sin before, it may justly strike a special horror into the hearts of those that being of the greater sort, stand so much on the estimation of their blood, and yet can hardly brook that any of their Naboth's dwell quietly by them. It is reported immediately after (as a reference for nowhere have we the Story now) that he built diverse Cities, yea, & made an house of Ivory (a special odd vanity, Ivory being but Elephants teeth; and so the Original termeth it, the house of the tooth:) but how much better had it been for him, either to have walked more uprightly in that matter of Naboth, and as a strong and mighty Protector to all good dealing, against whosoever should go about to impeach the same, or when he had slipped therein to have stirred up himself to sound and true repentance for it; than omitting those, to build him mo Cities, much fewer being moe than he could govern, or to spend his Treasure or time in so needless and vain a toy of an Ivory house? But this foolishness also is stoutly followed by many of us: especially of those, by whom our Naboth's find it so hard a matter to dwell, or quietly to enjoy what God hath given them, and themselves by their honest labor have got them.

11 The Sons of Ahab (that came to the Crown) were two: Ahaziah; [ A] and Jehoram. Ahaziahs reign and Story is short: but therein, we have a good part of the residue of the Story of Elijah, if we have not all. For it is not distinctly set down, what time he was taken up or ascended: whether in the days of Ahaziah, who now reigned; or in the days of Jehoram, who next succeeded. True it is, [ B] that his taking up is not mentioned, but after the death of Ahaziah: but then it is true withal, that his taking up is mentioned before we have the Story of any parte of the doings of Jehoram his Brother next succeeding. Therefore the learned usually omit that circumstance of the time, in whether of their days he was taken up; and one of them having a large discourse of his taking up, nevertheless meddleth not with that point neither: but one there is who allotteth it to the beginning of the reign of Jehoram, and yet bringeth in no reason for him, why he should rather take it to the reign of Jehoram, than leave it to Ahaziah before. For as for his abiding until the time of Jehoram, the son of Jehoshaphat the King of Judah, as it might seem by a Letter of his to him delivered, that may be otherwise reconciled, as we are farther to see when we come thereunto. Seeing therefore we have the Story of his taking up, before we have any Story of Jehoram the King himself, and seeing that Moab rebelling on the death of his Father, the matter was ommitted or slipped in the reign of his Brother, it is most likely that he would set in hand with it so soon as he could after that once he came to the Crown, and Elias at that time was gone before: as it is hereby most likely to be before the reign of Joram, so have I thought good this time to take it; leaving it not withstanding to the freedom of other men's judgments, if they think good otherwise to take it. So have we in the time of Ahaziahs reign, some-thing as touching Ahaziah the King: and some-thing of Elias the Prophet. In that part of the Story which concerneth the King, something we have delivered of him as he was by himself, before that God had as it were any dealing with him: then some-thing again, when it pleased God to lay his hand upon him. As he was by himself before God had any dealing with him, he is noted to have done evil in the fight of the Lord, and to have provoked him to wrath, first in the the ways of his own parents, both Father & Mother; and in the ways of Jeroboam besides: and that both Moab rebelled against him; and that himself took such a fall in his own house, as whereon he perceived himself in ieoperdy of life. By which occasion he farther uttered more impiety in him than appeared before, for that when he thought good to seek farther than to his own accustomed gods for help, neither did he then seek to the God of Israel in that his distress, but to the Idol of Ekron the God of Flies. When it pleased GOD to have some dealing with him, and to lay his hand upon him, it is [ C] good to note, wherein God so did: and how that same dealing of God did work with the King. As touching that which God did, we find that it was in two things: one, in the matter that now we are in; the other, in a purpose that he had of a voyage on the Seas. In the matter that now we are in, he did it twice: first sending him word by the Prophet, that he should not recover because he sought to God's abroad, as if there were no God in Israel; then, when he looked (as it seemeth) to have the Prophet at his command by his earthly forces, twice destroying those forces of his by fire from heaven, and yet sparing the third company of them coming in more dutiful manner unto him. That purpose that he had of a voyage on the Sea, was to be partner with Jehoshaphat, praeparing a Nauie to be sent to the Indies to bring-in Gold: which though he obtained at the hands of Jehoshaphat, yet the Lord so bruised the whole Navy with tempest before it set forth, that it was not able to take that voyage; and this the Lord did because Ahaziah was partner therein. Concerning which Story, it is good further to note, that whereas diverse there be that take it for two several Stories, or that Jehoshaphat making two several voyages, Ahaziah did seek to be partner in both, but that Jehoshaphat yielding unto him in the former, did deny him in the latter (for the Text in one place is plain, that he did deny him: in another place again the Text doth witness, that the Prophet Eliezer did charge him, that he had taken in Ahaziah to be partner with him) seeing the Scripture maketh no mention, but only of one such voyage intended, and of none performed, and seeing the place wherein Jehoshaphat denied is the former, and both of them true (both that he denied, and that he yielded:) the best reconciliation seemeth to be, that first he denied (and that we have plainly recorded) but yet that afterward he yielded (which indeed we have nowhere delivered unto us, but that the Prophet did so charge him, and told him that for that cause the Lord had broken his Navy) and so is it interpreted by others also. How that dealing of God prevailed with the King, we have not plainly delivered unto us, but only implied, that seeing we have neither mention nor token of his amendment after, it seemeth that neither of them both prevailed with him. So the Lord took him away when he had reigned but two years, nor those full out neither, as by comparing the beginning of his and his Brothers reign together may soon appear, himself beginning in the seventeenth, and his brother in the eighteenth years of Jehoshaphat.

12 That which we have of Elias the Prophet, and (as it seemeth, as I said before) in the time of this Kings reign, is of his taking up into heaven. such another [ A] example of another estate above (after that once we have done here) to the Age that then was, as that other of Enok was to that other Age that was before; both of them confirmed and much more cleared, by the Ascension of Jesus Christ that followed after. But whereas God, according to his wonted manner, would not take away one, but that he would give another, so falleth it out, that we are not only to consider of Elijah himself: but something also of him, that was left us in his room. In that which concerneth Elias himself, it seemeth God had a special respect, both to that people of his then: and to all others generally that in any Age after should come unto him. That wherein it seemeth God had respect unto that people then, was, that he would vouchsafe that Prophet of his so special honor: and that he would have it in such sort done, as might resolve them of the certainty of it. The honor that he would now vouchsafe him, was, that he should not finish his course among them after the usual way of all flesh, so that death should not gnaw on him, as on all others generally: but that he should in extraordinary manner, and that same above any glory that earth could yield, be taken up alive to the Heavens. For the manner of doing it, we are first to consider what the manner was: then howe it is, that it might resolve them of the certainty of it. Of the manner of it, some part thereof fell out, as it were, of itself: and some part again was urged by others. Of that which fell out as it were of it self, some part of it was common to many: other, more proper to certain of them. That 〈◊〉 was common to many, was, that it was so known a thing, both that he should be taken up: and the very time about when it should be. That Elias himself knew •• ; it appeareth almost in all the whole Story: especially when he asked Elisha his attendant, what he should do for him, before he were taken away from him. 〈◊〉 likewise thereupon, as it seemeth, being three several times desired to stay where then they were, even by his Mayster the Prophet himself, nevertheless would in no wise leave him, but still attended him, even to the end: and himself acknowledged to others twice (as occasion was offered) that he did know it. That it was known to others also, to how many we know not, but that it was known to many, it appeareth plainly, by the Children of the Prophets (as there they are called) or the Students of Divinity (as we use to term the like) that were at Bethel and Jericho; either of those [ B] companies acqvainting Eliseus with it, as not assured that he had gotten knowledge of it: and there is a good probability for those fifty others besides, that stood a far off looking after them, belike to see how it should be. Whereby also, for these two places, Bethel and Jericho, it plainly appeareth, and it seemeth for diverse others besides, that there were many of them, that in this corrupt state of theirs nevertheless gave themselves to the study of the Law of God, and had those that exercised them therein: and it is not unlikely, but that the better sort of the people purposely betook themselves to that course, so to retain the knowledge of God among them still, in those corrupt days, so well as they could; as on the other side, that neither people nor Prince were so eagerly bent agaiast the truth of God, but that this sort of people might like-wise find harbor among them. Those to whom there were some things more propper, were Elias, and Eliseus. In Elias we have one thing that is no more but only probable: but some others, that are more certain. Probable it is, that seeing he went immediately before his departure to those two places where those young Prophets and Studentes of Divinity were, that he had to deal with them in something of special moment: and yet, because we have nothing recorded that he did there, it may be it is but to direct us, now to behold in this action of his, that which after we shall see more fully in Christ. For though Christ imparted the praesence of his natural body to all, not only to Disciples, but to all the whole multitude of his Enemyes and Friends indifferently, so long as he was to be occupied in the Mynistery for which he came into the World: yet when he had done, was risen again, had a glorified body, and was upon his departute from them, though he appeared then also to many, and the same diverse and sundry times, and at one time to five hundred at once; yet we find not that ever he imparted the praesence of his glorified body, but only to those that were Disciples. So it may be, that so far as the taking up of this Prophet now, was to raise up their hearts to the consideration of another work of that kind that should afterward be of far greater glory, which was the Ascension of JESUS CHRIST: so far likewise should this resemble that other also, in that now after he had done his Mynistery, and was to be taken up from them, he shown himself but only to the Children of the Prophets; though before (all the time of his Ministry among them) he imparted himself to all indifferently. [ C] Those that are more certain, were, first when he would gone alone: then, when he took Eliseus with him. When he would have gone alone, he was diverse times in hand with Eliseus, who then did attend him, to have tarried behind him: and, as it seemeth, in the way of modesty, as not desirous to have any acquainted with it, when GOD should vouchsafe him, so unworthy a Creature, that excellent honor. Taking ••• son • with him▪ and c 〈…〉 ing to I 〈…〉 in pass •• er there, 〈…〉 the Waters with his Cloake, and they 〈…〉 , so that they both passed • uer on dry Land: even in that thing only God vouchsafing him a 〈◊〉 rare and special glory. But seeing that on the other side of Jordan he w •• to have that other his g ••• t •• glory, the depth of the River might now be no hindrance unto him: as others also of the Seruaunts of God shall have no let 〈◊〉 of such honor as GOD doth mean them, when the time is once come that they should have it. Being gotten over; both he asketh Eliseus what he should do for him before that he were taken from him, as having care of his estate after: and understood what choice he had made, in such for: he answered him therein, •• both witnessed that himself had a fore-knowledge of the issue of it; and neither assured Eliseus that he should have his full desire, neither yet discouraged him therein. So favorable a kind of sure (belike) the Prophet saw it to be with God, that although himself granteth it was an hard matter that he had asked, yet he granteth withal it was not impossible but he might obtain it. In Eliseus we have a special cleaving unto his Mayster, so often moved to tarry behind; but never taking the advantage of it: and having free choice to ask what he would, wherein to have his Maysters savor before be were taken up from him, that he passed over the whole World, and all things therein, and only craved the gift of the Spirit, but that in great measure. For the resolution of the people, there was as it were, but a middle order taken: nothing so copious and apparent, as that none might be ignorant of it; nor yet so obscure and scant, but that so many as would, might have undoubted knowledge of it. For it was known before to diverse, at least to those Children of the Prophets at Bethel and Jericho, and to Elisha withal: seen likewise, out of all question by Elisha then with him; [ D] and, as it seemeth, by those fifty men of the Sons of the Prophets, who looked after them a far off. And GOD it seemeth would have it so known, to make the authority of his Mynistery while he was on Earth among them, to be the more regarded with them. But then must all take heed, that none conceive such a manifestion of such things as many a one would himself imagine: but that everyone hold himself fully contented with such manifestation only as it pleaseth God in his wisdom to give us. He that prophesied against the Altar in Bethel was no sooner gone out of the Citty, but he was found slain of a Lyon: this man never opened his lips against the Golden Calves that we read of (but only against the Idolatry of Baal) and now is taken up into Heaven, And whereas Elias was so notable a Prophet, and did not meddle with that kind of Idolatry (and yet most likely to have gone so far as it pleased God to appoint him) it may seem that God would teach them thereby (and us with them) that once reproving must be sufficient, though it be never mentioned more. The respect that herein God may seem to have unto all generally, is, to teach us these two Lessons: first that there is another estate abiding for us in the world to come, and that so glorious, that even the entrance thereunto is glorious also; then, that in this little service of Elias so notably rewardad here, we may conceive good hope of undoubted rewarding all faithful service there.

13 He that was left us in his room, was Eliseus or Elisha, who had attended [ A] him the latter part of his time, was appointed before to succeed him, and now hence-forward was Prophet in his room. Of whom we have much in the Storyes ensuing: but for this time we are to consider no farther of him, than seemeth to come within the reign of Ahaziah the King that now we speak of. And that it is no more, but only of such things as were done in the place where yet he was: and then of some others as he returned to those two places where at his Mayster had been but lately before. In the place where then he was, first as touching his own behavior when his Mayster was taken from him, seeing that Charyot and Horses of Fire suddenly to part his Mayster and him a-sunder, and his [ B] Mayster to be carried up into Heaven in that Charyot by a Whirle-wind, he cried out: My Father, my Father, the Charyot of Israel and Horse-men thereof (so complaing, it seemeth, that he had lost a needful stay; and the Kingdom it self the main part of all their strength:) and then, in that passion of sorrow, rent his Clothes: and yet (not as a man utterly over-whelmed with it, but ready to take hold of any comfort that should befall him) took up the Cloake of Elijah which fell from him. Of those others that he did as he returned to those two places where his Mayster was a little before, some there are that were done in the way: and some others at the places themselves, Those that were done in the way, were two: one, that himself also now assayed (but with some diffidence it seemeth, for that he stayed there for a time, and afterward spake some-what doubtfully too: and yet both these might be otherwise also) to part the Waters of Jordan, and to come over on dry Land as his Mayster had gone before, striking the Waters with his Masters Cloake, and so got passage for his return, as his Mayster and he had as they went forward; the other, that those fifty men of the Children of the Prophets that were looking after them, perceiving now, that the Spirit of GOD that did rest on Elijah before, was now given to him, or that he was endued there-with, came to meet him, and did him reverence, as unto him that now was Prophet in his Maysters room. In the former of which we may see again, that the effect ofttimes is better than our Faith: and in the latter, that where we see the Spirit of GOD to have lighted, there should we likewise place regard correspondent. Those two places wherein his Mayster had been but lately before, were Bethel and Jericho: but in this his return he first cometh to Jericho, and then after to Bethel. From Jericho, it seemeth, there were sent those fifty men of the Sons of the Prophets, to see if they could find the body of Elias cast on any of the Mountaynes, or in any of the Valleys, as they conceived it might so be: and yet it is very plain, they met him on the way; and because the motion of this sending is immediately noted to have been made, therefore might soon conceive, that they were sent from that place where they met him, and it may be, that so they were. But it seemeth rather, that seeing they were of Jericho, they would first attend and bring the Prophet thither: and seeing they tarried forth three days in seeking, [ C] it seemeth they took provision with them; which is not so likely, they had done when they came to meet him, because they knew not then (depending on the Prophet therein, so much as after they did) whether they were to go about that business or not. Again, it is plainly noted, that they returned to him to Jericho: and that the Prophet stayed them there. In which sending, and those so many, so desirously going about that business, sparing no time to have performed it, if it might have been done, and yet not being able to do it, we may plainly see, that God would yet add that farther confirmation unto that his people, that that Servant of his was indeed taken up, and not taken out of their sight for a time, and then cast down else-where: so the better yet to commend those his former labors among them. While this Prophet was there, the inhabitants of the Citty, or certain of the Elders of them, complained unto him of the unwholesomeness of the Water they had there, and how it made the ground (such belike as lay nearest unto it, or which sometimes it did overflow) barren also. Which complaint of theirs seemeth not to be, as only misliking that they had no better; but on hope they conceived to have help by the Prophet: else it is not like the Prophet should so readily have set in hand with so extraordinary an help unto them. But they so desiring it as they did, and, though ordinary means did fail, yet seeking to him as ordained of God, by whom it might please him to work extraordinarily, he yielded unto them, and myraculously healed those waters of theirs: God meaning thereby as it seemeth, by this so rare and special a work, done by the special power of GOD, so much the better to confirm his authority, and to commend his Mynistery unto the people of his time. But one thing there is therein, which needeth more specially to be considered; namely, that the Prophet used Salt herein: a thing that by the judgment of most men was directly against the matter that he had in hand (as an occasion, so far forth, to make it more barren, and not more fruitful) but that being the way to commend unto them so much the more the power of God. And true it is, that diverse places of Scripture there be, that seem altogether to condemn salt of barrenness; but, if we mark, they are of two sorts: most of them speaking of such earth, as is of saltish nature and overmatched therewith, or that the whole [ D] soil is salt indeed; but one place there is which speaketh but of small quantity of Salt, by the hand of men cast on the ground, as men sow Corn. Such of them as suppose the ground to be of saltish nature (as diverse of them do) though the soil it self be not mere Salt, yet may they very well boad barrenness (as indeed they do) because it is plain, that such things as grow on usual grounds, and are most in use with man and beast, cannot in any wise prosper there, because of the immesurable burning heat that ariseth thereof, by the exceeding quantity of it. And Pliny recordeth, that there is much ground such in the hotter Countries, as the Indies, and in Afrik, that they have great beds of Salt under those huge sands that they have; that they have such plenty of it, that they make walls and houses with it, in steed of stones; and that they have even Mountains of Salt: and he addeth withal, that every such soil is very barren. There is mention likewise in Jury it self, of a certain valley of Salt-pits, in the main Land, it seemeth, lying on the West of the East-end of the dead Sea: and of a Citty about the midst of it, on the West likewise called the Citty of Salt; supposed also to be the same where all the whole lake was called the Salt-sea. Of the other sort of places of Scripture, I remember but one, and it is of a fact of that ungracious Imp, Abimelek: who having gotten Shechem, destroyed the Citty and sowed it with Salt; which in like sort is expounded, that he did it to make the soil barren, so to be after unprofitable to others. But strange it is, that so many of the learned should account, that the sowing of Salt (unless it were in great quantity, which is not likely, and we do not read off there) should make the ground unfruitful: when as also it is not said that it was sown in the fields or grounds thereunto appertaining; but in the Citty, which was not to be sown, and whose ruins made it unmeet enough to such purpose, without any help at all of the other. For there is another use of Salt in the Scripture, which might seem to agree to that place much better than this: namely, when it is used to signify a covenant, and that the same should be inviolable. In which sense the people of God were willed to have Salt in all their offerings, where also it is called the Salt of the covenant: and when God [ E] will assure Aaron of certain Fees, out of the oblations of the children of Israel, that ever they should appertain to him and his, he telleth him that he should be a covenant of Salt, as • uer to stand inviolable. So it may be, that when Abimelek sowed Salt in the ruins of Shechem, his meaning was, to abandon it forever (in his resolution, as he was enraged against it then) from being inhabited anymore by others, (notwithstanding it was the Citty where himself was borne, and that he had much of his Kindred there; so unnatural and impious a tetch was he:) and this do I rather incline unto, for that I find it also to be the judgment of others. And that salt is not to be accounted to have any such property in it self, to make the ground barren, if it be not in too great a quantity cast thereon, but rather, that on the other side, it doth make the ground much more fruitful, if it be moderately used, a Gentleman, a Country-man of ours, studious in the secrets of Art and Nature, hath out of Ualentius and one Master Barnard, and out of many experiments besides of his own knowledge sufficiently declared. By all which it appeareth that salt and salt-water is a special good compass or mean our to the ground, and that by the same reason diverse other things thereunto inclining, and putrefied creatures, are in their kind good also. As also he setteth down (of credible report) that half so much Bay salt as you have seed, mingled together (yet speaking there but of Winter Corn only) will be a fit and due proportion, to sow them together. Whereas also Doves-dung is taken to be so good meaner to Lande, as experience it self everywhere teacheth, and time hath been when in a famine it hath been sold very deer, and as some do suppose, for the saltness of it: both these laid together may well infer, that salt things do not make the ground barren; but fruitful rather. Now therefore to return to our place again, if it be so, that Salt maketh the Land more fruitful, then Eliseus taking a little Salt, and casting it into the head of the River, did not a thing contrary to that operation which he would have it to have with the Water, and the ground that it passed by; but on the contrary side took such a matter as directly tended unto it, though for the quantity it was of no force or virtue to such a purpose, and as short thereof as might be: as when a while after he would raise commodity to a poor Widow whom her Husband had left indebted, he wrought [ F] on no contrary not diverse means, but only on that little store that she had. At Bethel we have such Story of him, as that although the Prophet sustained no more, than men of his calling might ever look for at the hands of the World, one way or other: yet did it little become that Citty, that he should have it offered unto him by any of theirs; they having a company of the Children of the Prophets residing among them. The matter was, that as he came thither, a sort of Children came forth wondering at him, and mocking him, crying unto him, Come up, thou Balde-head, Come up, thou Bald-head. But it is not likely, that the Children would have been so forward in that matter, especially so many of them (for though they had been no moe but only those that by and by were slain thereupon, which is not so likely, for that the Text it self seemeth to make those but part of them) but their Parentes also made at all no reckoning of him to speak of, but rather had him in great contempt, or rather in a manifest scorn. But Eliseus cursing them thereupon in the Name of the Lord, it presently came to pass, that two She-Bears came out of the Forest, and tare in pieces two and forty of them: a very good example to show, both how the best men may be provoked (especially, by the contempt of their persons in such a Function as it; and how readily the Lord doth in such case take part with them also, and effecteth the cursses that they in grief of their hearts have uttered. But whereas he went from hence to Carmell, and returned thence to Samaria again, we cannot say, that both these were likely to be in the time of Ahaziah too: saving that very well they might, especially the former of them; and we have no Story in either, but only that thus he traveled yet, and in Samaria, it seemeth, it was, that we have next Story or tidings of him.

14 Jehoram was the next that succeeded after his Brother Ahaziah, (who died without issue) in the second year of his reign: in whose time we have [ A] more of the Story of Eliseus; but not all, for that he out-lived Jehoram also. That which we have of Eliseus in the reign of this Jehoram, doth some part of it so mingle with the Story of the King, that it shall be best, therein to take it: the residue standeth so well by it self, that so it may best be taken. So are we first to consider of the Story and reign of Jehoram, and of so much of Eliseus as joineth with it: then [ B] of such things as we have of the Prophet a-part by himself, nothing at all appertaining to the Story of the Kingdom. As touching Jehoram, first it shall not be amiss to consider, that though he be termed Jehoram, a name of three syllables: yet else-where, especially where mention is made of another of that Name, the King of Judah, there is this termed but Joram, a name of two syllables, and the King of Judah hath then the name of three syllables given unto him, though he also be otherwise called but Joram too. So it appeareth, that Jehoram, and Joram, are all one: and true it is, that they both were called by either of them indifferently. Then as touching his Story, we have some-what set down of him generally: then, more specially all the residue. Of that which is set down of him generally, some part there is that doth appertain to the whole course of his time: but some part there is that doth not belong, as it seemeth, but only to some part of his time, though therein the Text it be not so distinguished. That which belongeth to the whole course of his time, is, that he did evil in the sight of the Lord, cleaving to the sins of Jeroboam. In that which it seemeth did not appertain to his whole time, but only to some part of •• we are not only to consider what it is: but withal, whereupon it is, that we are so to take it. The thing it self is, that it is plainly said of him, that he was not so ill, as his Father and Mother: for that he took away the Image of Baal, which his Father had made. The cause wherefore it seemeth that this may not be conceived of all his time, but only of some part of it, is, for that the Prophet a while after dealt so roughly with him, refusing to have anything to do with him, bidding him go to the Prophets of his Father and Mother; and protesting unto him, that, but for Jehoshaphat's sake, he would not have seen him: which he seemeth he would not have done, if before this he had departed from those Idols of his Father and Mother. But seeing that one time or other he did depart from them, it is most likely, that it was after that he had received good by the Ministry of this Prophet, which he did thrice: once, in his warfare against the Moabites: and twice when he was invaded by the Siryans. Comming to consider of those things that are set down more specially of him, we have in his Story diverse things to be considered, not only in his life: but even in his death also. Those that belong to the Story of his life, are all in a manner only matters of War: and first of his warfare against the Moabites: then, how the Syrians warred on him. In his warfare against the Moabites we [ C] have the occasion first: then, the war it self delivered unto us. The occasion of it is noted to be, that the Moabites now withdrew themselves from the tribute that they were wont to pay since David's time: and so had done in the reign of Ahaziah his Brother, immediately after the death of Ahab his Father. The tribute was an hundred thousand Lambes, and an hundred thousand Rammes (or Weathers) with their Wooll. This when Mesha, the King of the Moabites, refused to pay, the King of Israel did not consider, that he also and his late ancesters and praedecessors had with-drawn themselves from paying the tribute they ought to the Lord: neither that they had divided themselves from the Line of David, to whom it was most properly due. In the war itself we are to note, first in what sort they proceeded unto it: then, what was their success therein. In their proceeding unto it, we have delivered, that the King of Israel sought to have Jehoshaphat the King of Judah, to join with him herein: and that the King of Judah readily yielded for himself and his people; and brought with him besides the King of Edom, a Vassall of his. Concerning whom it shall not be amiss to note one thing as touching them all: & some others besides, as touching certain of them. As touching them all, we do not read that now they inquired of the Lord before they set forth about their business: and that although they had a snub in the way; yet they made no question of the lawfulness of their business, so neither have they anything said to them about it. We also, making no question of our purposes ofttimes where we ought, ofttimes obtain the much like favor, that we are not troubled therein, but suffered to run our own course. Such of them as of whom it is good to note some-thing more specially, are Jehoshaphat the King of Judah: and the King of Edom. Of Jehoshaphat we read, that he sped but ill before, in taking part with the wicked (crying out for the danger he was in, and being beaten out of the field:) and that the Lord, by one of his Prophets, did very plainly reprove him for it. He for whom he was reproved, was but Ahab the Father; and this was Jehoram his Son, not altogether, but almost as bad as his Father, and it seemeth, that as yet there was no odds betwixt: Jehoshaphat also himself is in diverse things of good commendation; and yet is now found in that fault again, for which he was reproved before. Of Edom [ D] it is no more but this, that because in one place it is said, that (at this time) there was no King in Edom, and in another place after, that Edom rebelled from being under Judah, and made a King over themselves: therefore the learned heereon give him but the name of Vice-roy, Deputy, or Lieutenant, and not of King. And true it is, that he was no absolute King, because he was subject to the King of Judah: which is the thing that those places mean. But because Kings ofttimes have Kings under them (as King Ben-Hadad had two and thirty, all retaining the Name of Kings, though they were at his command) and the people themselves will rather be the more quiet, if their governor retain his wonted name of King, than if he be abased; and seeing this King of Edom is on all hands so called, by the Text, by Jehoram, by the Moabites, and by the King of Moab himself, it seemeth that the name of the King might better be given him (only clearing the truth of the matter) than any of those other inferior names; especially, seeing those two places that are most against it, do no farther cross it neither, the one of them plainly saying, that the Deputy was King, the other importing no more, but that then they made them a King themselves, whereas before they had their King appointed them by the King of Judah. Theyr success in this expedition was first but hard: but afterward more agreeable to their desires. When it was but hard, yet then they sought unto the Lord, which we do not read they did before: and it is no rare thing, that adversity maketh us to remember God, otherwise but seldom thinking of him. The hardness of their success at this time was, that they all brought themselves into special danger, to perish for lack of Water, meeting with none in the way that they took, for seven days together: by likelihood, a marvelous great over-sight of them: and yet no strange thing, for the wisest that are, to be exceeding wrong, yea, even in their own faculty (as these, no doubt, for many of them, were expert Leaders) when they forgot to take the advise of the Lord with them. In their seeking to the Lord they had but a rough welcome at the first: but afterward they sped better. They had but a rough welcome, when as, understanding that they might inquire of the Lord, by Elisha, the [ E] three Kings did not send for him, but themselves in person went down unto him. Where the Prophet now was, we do not know. Samaria is the last place that we read of he came unto: but that seemeth to be too far now, and if the Prophet were there, then, when they went out of Samaria without him, they left a good piece of their business behind them; as also it is the manner of many to do, and then to make more hast than good speed. It is thought, I grant, that the Prophet followed the Campe: but his own words a while after, dealing so roughly with the King of Israel when he came to him, seem to impart that he had little mind to follow. If he remained yet in Samaria, they then took so much the more pains, to speed them unto him: if he were nearer, as the word Here twice used (the Original being so too) doth seem to import (and yet not so neree, but that the Kings were fain to go down unto him, before they came at him) yet thetein also they gave a rare example of dutiful reverence unto the Prophet. And it may well be doubted, whether great Personages, or others do ever get any benefit of that sort of the Seruauntes of GOD (towards their inward reformation) till they can be content so to use them, as in such case their calling requireth. Wheresoever the Prophet then was, these three Kings being come unto him, he dealeth roundly with the King of Israel twice: first notwithstanding this his seeking unto him now; then again, notwithstanding his quiet answer. His seeking unto him now, might in reason imply, a remorse with himself, that he had not sought unto him before: and yet the Prophet plainly telleth him, that there is no cause why he should have any dealing with him, or (it may be, his meaning was) why he should make any reckoning of him; and willeth him to go to those base Prophets whom his Father and Mother so much aesteemed. A great liberty of speech: and plain enough in it self to show, that such tartness may be found some-times even in the best men of all: and that great ones too must be content to take it quyetly some-times at the hands of those that other-wise are far inferior unto them. The quiet answer that the King gave, was as it seemeth, that he wished the Prophet, not now to call [ F] such matters to mind, as might provoke his grief against them: but favorably to consider, in what sort he and the other two Kings were, both themselves and all their Armies. Notwithstanding, which mild and quiet answer the Prophet told him again, and earnestly bound it with a great Oath (the worse sort are very often so offensive unto the godlyer) that, were it not that he regarded the praesence of Jehoshaphat the King of Judah, he would not have vouchsafed so much as to have seen him the King of Israel. Which nevertheless the King of Israel took in good part (for anything that we find to the contrary:) an example that may be to the greater sort more easily propounded, than conceived that it will be pacified; it may be also, that the King of Israel was of greater moderation now, in bearing so quietly that reproof, than at this time the Prophet was (for men are men) in laying it so roughly upon him. And experience often teacheth, that those that are occupied in matters of state, & with commendation weld the same, have better hold of their affections, than many of those, in whom may be sound on behalf of God's glory, an excellent zeal. When their success began to be better, or more a greeable to their desires, first it was but in promise only: but then in performance after. When it was but in promise only, first we have a praeparation towards it: then, the promise it self. The praeparation towards it, was, that the Prophet labored so much as he did to reduce himself to a milder temper: in which his doing, one thing there is that is but implied here; but another plainly set down. That which is but implied here, is notwithstanding fully gathred out of his words going before: namely, that it was for Jehoshaphat's sake, that now he did bend himself to their good. So is it ofttimes, that for some few good, it pleaseth God to extend his goodness to many ill. That which is plainly set down, is, that he would have one that had skil in Music to come and play before him: a great likely-hood, that he found himself to be far out of temper; and withal, that he was careful to get himself into order again. Finding himself out of temper, by that immoderate hear, it seemeth, he accounted himself not meet to that purpose, about which he was to be employed now: in seeking to get himself into order again by that kind of means, and the hand of the Lord being upon him thereon, it showeth likewise, [ G] that even the good blessing of God is on Music also (and therefore far from being so unmeet for some orderly use thereof in our Churches, as some have conceived) readily to bring us to some temper again, when orderly it is to that end used. The promise it self rested in two principal points: one, about the relief of their present necessity; the other, about the business they had in hand. For the relief of their present necessity, first there is a trial of their faith imposed upon them: then are they promised, plentifully to be that way relieved. The trial of their faith that is imposed on them, is, that they, a-long by that valley, should make many ditches or pits, the better to contain the abundance of water that should be given them. The relief that they were that way promised, was, that though there should be neither wind nor rain, whereof themselves should have any perceyuing: yet should that valley be filled with water, that themselves and their Cattle should all have plenty. Concerning their business they had in hand, they were given to understand, first by the way of comparison, that this help that they had in relieving that their thirst, should be but a small matter in comparison of the other: then, that they should so thoroughly praeuaile against the Moabites, that they should have them all, and all that they had, fully and wholly at their own pleasure. The success that they had in the performance ensuing, was according to the promise going before: first for the relief of that their present necessity; thē for their other business also. For the relief of that their present necessity, they had the next morning by the way of Edom (the same belike that they had compassed seven days together, and all that time could find none) such abundance of water, that all that valley fully replenished there with. For their other business, whereas the Moabites, when first they vndestoode those Kings were coming against them, had gathered together all that were able to bear Arms, and now were in a readiness in their own Borders, we have delivered unto us, first how they prevailed against those that were to stop their entry: then, how they went farther into the Land, and what they did there. Those that were to stop their entry, came into their hands as fair as they could wish, upon a vain conceit they had taken up of themselves, that the Kings and their Armies had fallen out among themselves, and had slain one another: and so were put to flight, and many of them destroyed withal. Pursuing [ H] their victory into the Land, they prevailed there likewise even to their own hearts desire: saving only that at one of their principal Cities, where Mesha the King of Moab himself was, of themselves they gave-over the War, as having prevailed far enough now, and so departed. Whereupon it was that so they did, is not agreed on by the learned themselves: but it seemeth to be, • pon detestation, & commisseration mingled withal, of a most unnatural and barbarous fact that they saw the King in that his extremity to commit on his own natural son, that should have succeeded him in the kingdom, namely, that when the King had first assayed by a desperate sally to have broken forth by the King of Edom, and could not, then on the walls, in the sight of them all, he sacrificed his son: and they on the other side, on the horror and detestation they conceived thereon, accounting that now he was enough afflicted, would urge him no farther, but so did leave him, and returned to their Country again.

15 The Syrians (after this) warring on him, we find that they did invade [ A] him twice: first but coming as it seemeth, to make spoil in the Country; but afterward making head against the whole estate, besiedging the chief City thereof, Samaria it self. When they came in but only to spoil the Country, as it seemeth, they were defeated without hurt to either side (that we read of) while they were in the Country: and so dealt withal besides, that for that time they quietly returned, and for a time came-in no more against them. When they were but defeated, and without hurt to either side (that we read of) it was by the means of the Prophet, who diverse times sent word to the King, and as it seemeth, from time to time continually, so long as there they stayed, still what was their secret intent and purpose against him, to the end that he might cast to prevent them: which also in such sort and so often he did, that the king of the Syrians thoght, that he was still betrayed by some of his own company; till he was given to understand, that it was the Prophet in Israel, that so discovered his secret counsel. And as at that time it was, that God by Eliseus directed the King of Israel how to escape the traps that for him were set: so is it still by God, that Princes, armies, and others (even to [ B] every several person) do at any time escape such dangers as are towards them, purposed by others, or merely casual; though he do not ever show by what means he doth it. When they were so dealt with, that for that time they quietly returned, and for a time came in no more against them, it was again by the means of the Prophet. Whom when the King would have surprised, by certain forces that he sent to take him, because he could so discover his secret intents against the King of Israel, the Prophet strangely led those forces into Samaria (the head-Citty of the kingdom of Israel) about a dozen miles distant from the place where then the Prophet was: they, all the while, perceiving nothing, either that already they had the man among them for whom they came; or that now they were led to a place of great disadvantage to them, if so be that same advantage had been taken of them. So vainly the greatest Potentates that are employ themselves, whensoever they attempt any hurt to any of the Servant of God; at least, when he is purposed to stand to their defense: and yet it is not to be denied, but that God sometimes doth give even the dearest servants he hath into the hands of the basest sort of them; but withal, as to the greater increase of glory to those his servants, so to the just condemnation of those that so do vex them. In which Story we have two other particulars delivered unto us, good to be considered too: one, at Dotham, where the Prophet then was, and whither these were come to take him; the other, when he had brought them into Samaria. Where the Prophet then was, his Servant who attended him then, when he saw those forces without the City, cried out to his Master, as not knowing how to escape them. Upon which fear of his, first his Master told him, that those that were with them, were mo than their enemies: then, desiring the Lord to open the eyes of that his servant, the Lord so did, and his servant then saw the Mountain round about them full of horses and Chariots of fire. When he had brought them to Samaria, the King calling him Father then, and showing himself to depend on his direction, offered himself ready to fall upon them, and to put them all to the sword; so ready are the children of the world, by all occasions to execute the malice of their own hearts, where themselves would gladly bestow it: but the Prophet forbidding that, required to have them well refreshed, & so to be sent to their Master again, which the King also readily did; a much better way of the two, and a good example it was, that the King did so readily yield therein. And this did so work in the hearts not only of these that [ C] were so well used, but even with the King himself besides, that for a time hostility ceased on the Syrians side against the Israelites. In that other invasion when they besieged Samaria it self, and brought the Citty to great extremity, we are first to consider of the extremity it was brought unto: then, how it was again relieved. In the extremity it was brought unto, we are to consider, what it was in it self: and how it was taken. It was in it self so great, that most vile things that were to homely use with them, were sold very deer: and two women (it is noted) there were, that agreed together to eat their own children. The King himself did take it so ill, that as it seemeth, he professed a special sorrowing for the same: but on the other side, was so angry with the Prophet, that he deeply protested that day to slay him; and presently, as it seemeth, sent one about it, and himself followed immediately after, belike for the better effecting of it, though others there be (but I see not whereon) that otherwise take it, as coming to stay the excution which he had before commanded. When the Story showeth us, how it was again relieved, it showeth first how the Prophet (by whom they were to understand thereof) was, notwithstanding the Kings determination, praeserued: then after, it treateth of the relief it self that was given unto it. The Prophet was notwithstanding praeserued, by the understanding that God gave him before of the danger that he was in: and by the means that thereupon himself did use to prevent it. Treating of the relief it self which now soon after was given unto it, it is first declared, how the Prophet did foreshow it: then, how it was performed unto them. Fore-showed it was, upon occasion of an impatient speech, delivered by the Messenger, it seemeth, and to pick a quarrel unto him, to do that which he had commanded with greater show of color for it. The speech was, that the evil that then was on them, came from the Lord: and therefore that now they were no longer to await any goodness of him. That occasion being offered, the Prophet then (putting up the indignity of it) did plainly tell them (he had other company with him before, and by this time it appeareth by that which followeth, that the King himself was come and others with him) that by that time next day they should have such plenty there, that a great personage that was in the company replied again, that it was clean beyond all possibility: but the Prophet nevertheless persisted therein; and farther told him, that himself should see it, but because [ D] he did not believe it, he should not taste of it. A judgment that in these days also is cast on many, who in these days of the Gospel, cannot but see the plentifulnes thereof, though themselves have not the gift to make it theirs. Performed it was by the sudden departure of the Syrians (hearing such a warlike noyce, and being so affrighted with it, that they left their Camp and all things therein, and fled away for their lives withal the hast they were able to make) they leaving so great plenty behind them: but they got the first understanding of it by certain Leaprous persons who went to the Campe for some relief, and soon after brought word thereof to the Citty; and making thereof a farther trial, they found it to be so indeed. Of those Leapers it is farther declared, that first for a time they were altogether occupied in packing-up for themselves, and did not presently bring that glad news to the Citty, who stood in great need to have had it so soon as it might have been: but that fear of punishment for that their lingering on private Lucre, did make them soon after to amend that fault of theirs. Many of ours that are called unto the Ministry, overmuch following the steps of those Leaders that were before us, by immoderate thirst of private Lucre, are not so employed as they ought to be, in delivering the glad tidings of the Gospel to the people of God: and though it be sufficiently known, that judgments heavy enough are provided for those that are so defectine in that point of duty; yet neither doth the remembrance thereof win them to sound amendment therein. But according to the word of the Prophet, both they had now such plenty indeed: and yet that great personage that did not believe, was himself never the better for it.

16 Those things that do belong to the death of the King, whose Story [ A] now we are in, are first of the party, by whom he should have it: then, in what sort he came unto it. The party by whom he should have his death, was one of his Captains, whom God himself ordained to do that service, Jehu by name, first, naming him unto Elias; but now setting him in hand with it by Eliseus. When he named him first to Elias, it was, that he should go and anoint him King over Israel, while yet King Ahab, this man's father, reigned in Israel: and that God willed him then to do it, it seemeth, it was to comfort the Prophet then, being at that time in great discontentment, to see things go so ill as they did; but that it was not [ B] done by Elias then, it seemeth, it was for that Ahab a while after having those judgments denounced unto him which God did now mean to bring on his issue, conceived some special sorrow thereon, and therefore God would for his time respite the same. Setting in hand with it by Eliseus now, we have more distinctly delivered unto us, first what was done by those, by whom it pleased God to signify his will and pleasure for that matter: then, what it was that was done by others, upon the understanding thereof. Those whom it pleased God to use there in to signify his will and pleasure for that matter unto him, were Eliseus himself: and one other of the children of the Prophets, called also (at least as it is conceived) the servant of the Prophet (for there be that do not so take it) whom the Prophet then sent unto him about that matter. Eliseus himself did no more but send that is servant or that inferior Prophet unto him about that matter: and in the name of the Lord: directing him also, what he should both do and say in that business. But whether the Lord himself did a-fresh set this man on work therein; or whether Elias had left that direction with him, we have not declared as also it may be, that on that former sentence of God, himself did gather it; though one of the other seemeth to me to be the likelyer. The servant of the Prophet, or that young Prophet went and did accordingly: both in the main point of the matter; and presently speeding himself away as he was commanded. The main point of the matter was, that he both anointed him to be king of Israel: and that he shown him what execution he should do on the house of Ahab, and what the Lord had determined both on all that whole house of his, and on Jezebel withal; in all things agreeing to the words of the Lord by Elias before. Those others were the other Captains, who were in company with Jehu, when this young Prophet came unto him, and took him a-side to speak with him a-part by himself. Who, though at the first they accounted this inferior Prophet but a mad fellow: yet when Jehu aquainted them with the business that he had with him; they most readily yielded thereunto, and forth-with proclaimed him to be their King. In what sort Jehoram the king came to his death being now to be seen, when the party is fully provided by whom he should have it, we have noted unto us, what disadvantage was now against him: and how it was to his overthrow accordingly taken. The disadvantage that now [ C] was against him, was, that he had an Army at Ramoth-Gilead; but himself was absent lying in Jezreel, to be healed of certain wounds which he had gotten in his conflicts with the Syrians before. In that his army, it seemeth, by the Text, that Jehu was a Captain of special reckoning, because the residue were so ready, on the occasion that then was given, to proclaim him King: but Josephus conceiveth that he was the General of all the Army; and then had his master so much the greater disadvantage therein. The King himself likewise being absent from his Army then, about the curing of those his wounds, left his Captains the readier opportunity to inflict a greater wound on him: and those former wounds of his, it may well be, by the ordinary course of God's dealing with us, were some special call unto him, before this last stroke came to cut him off clean. The King being in this disadvantage, and we being now to see how it was to his over-throw as readily taken, when Jehu perceived how ready the Captains were to have him to take that honor unto him, and (belike) the rather perceyuing that the Prophets message was of the Lord, when he saw these things to be so suitable there-unto (his Masters absence, the Captains so willing, and sufficient forces at hand already) he first took order that none should step out thence to carry word what was towards: and then, sped himself and his company a-pace to surprise the King, before he might have any warning of it. The King on the other side having a watch, and understanding thereby of a company coming a-pace towards him, and sending forth twice to understand the cause of their coming, but receiving no answer again, and understanding his Messengers were stayed, got himself ready so well as in that time he could, to go and meet them in forcible manner. At which time espying it to be Jehu, he asked of him whether he came in peaceable manner: but when Jehu replied that he might look for no peace, so great iniquity of his Mother yet remaining vnpunnished, and withal (as it seemeth) making towards him in hostile manner, he then perceived what the matter was, and fled; but there in his flight was quickly slain, by Jehu himself, when he had reigned twelve years.

17 Such things as we have of Elisha or Eliseus the Prophet apart by himself, [ A] nothing at all appertaining to the Story of the Kingdom, and coming within the reign of Jehoram of whom we have spoken, were most of them done within the Land: and some, without. Of those that were done within the Land, most of them were done to help, in some need then presently being: but one, to prevent an ill that was coming. Of those that were done to help in some need then presently being, one there is, of which we have no mention where it should be done: but of the others we have the place also something noted where they were done. That one, of which we have no place noted, is of that poor Widow, late wife to one of the Sons of the Prophets that feared God: seeking to the Prophet in her distress; and miraculously holpen by him, by the increase of that little store of oil she had left. Of those others of which we have the place something noted where they were done, some there are of which the place where they were done is more certainly noted: and some again, where we have but likelihood of it. Of those that were done where the place is more certainly noted, one there is, which the Prophet did as of himself: others, wherein he was requested or sought unto. Of himself we may account that to be done which he did at Sunem: and yet is it good to note withal, that he accounted himself, after a sort, justly provoked unto it. For though he did many pleasures to diverse, according to the power wherewith he was endued, miraculously: yet for the most part we find not that he did such pleasures but when they were sought for, or otherwise himself saw some urgent occasion. Which also we may find in Christ himself, and in all the servants of God generally, who have been in like sort endued: a consideration good to teach us to seek for such help where God hath laid it up for us; and that otherwise we may want, when we are in the midst of plenty. The Prophet might account himself (after a sort) justly provoked unto it, for that a woman of good reckoning there (for whom he did it) was so careful as she was to give him entertainment there, as he had occasion to pass-by that way: which it seemeth, he often had, it standing in the way betwixt Carmell and Gilgal, and some other places whereunto he most repaired. That which the Prophet did hereupon, was, that being otherwise careful to have done her any pleasure that he was able, when he understood that she stood in no need of his help any such way as he supposed she might, but [ B] that indeed she had no child, & her husband was old, he then obtained of the Lord that she might have a Son, and assured her that so it should be, in such like time from thence, as women were wont to conceive and bear: as also at the time appointed she had. In which Story it is good likewise to mark, both the wisdom of the Prophet, and the modesty of the woman; when as he dealt with her first but by his man, and then when she was to come in presence, yet then she stood but in the door: a good example in them both to take good heed, not only of evil it self; but also of all things whereon might breed suspicion thereof. Upon request or seeking unto, we find that the Prophet did such things, first at Carmel: then also, at Gilgal. But yet as touching the former of them, we may not properly attribute the doing of the thing it self at Carmell: but only that some part of it was don there; and that there he was when first the suit was moved unto him. That which thus far we allot unto Carmel, a Mountain near to the sea side, in the Tribe of Issachar, was the restoring of that child to life again, when in process of time he sickned and died. In which Story it shall be good to note, what confidence the woman had in the Prophet: & what it was the Prophet did to satisfy her desire therein. The confidence that the woman had in the Prophet was such, as that she laid hir dead child on his bed, & sped himself forthwith to the Prophet where he was at Carmel, no doubt for some help of him, even in that case also. For had she had no hope that way, then she would have employed her self about his burial: and unless she had had some hope in the Prophet, it is no way likely, that of all places in her house besides, she would have made choice of his bed whereon to lay him. A good example of a notable reckoning of the servants of God, even in that rude age of the world: & that where there was such regard to the servants of God, there was a wonderful faith in God likewise, even in death to look for life. When she came to the Prophet, though in plain terms she made not that suit unto him: yet both the passion that then she was in, and the words which then she uttered did plainly imply it, that the Prophet himself so conceived, as by that which presently he did thereon appeareth. That therefore that the Prophet thereon did, was first assayed by his servant: and soon after performed by himself. By his servant, he first assayed to restore the child to life again, as appeareth by the answer his servant gave him on the way, letting him understand what he had done in [ C] that business about which he had sent him. But in that his first assaying of it, •• did not praeuaile: belike to teach, both him and us, that the mightiest Prophets that are, praeuaile but little in such matters, unless they go about them in the best manner they can. And the woman (it is plain) did not leave him thereon, but plainly protested, that (his servant though he sent about it, yet) she would not leave him so. It may be also, that God hath left this story to teach us, that though in many cases there be good use of Curates and Deputies, and that in such case the use of thē is so needful, that in no wise it ought to be called in question: yet we must take heed, that our selves do not shrink from the labor of our calling, under the cloak of using others therein, nor use any such compendious ways to spare our own labor whensoever the case doth require it of us. A point of duty, that though it be not urged (lightly) but unto the Ministry: yet is it as needful, in their measure, for others also. But especially for the Minystery it is not amiss (for those to whom it appertaineth) to conceive, that although such Homilies as we have appointed, be very good (even the best Sermons, that for the most part we have) and to special good aedifying to those that have a reverent regard unto them: yet if any of us have that meaning, that we may otherwise employ or take to our own private use, such Church-maintenance as God appointed, whereby an able Minister should be maintained, so that we leave them Curates to read them Homilies, that may very well prove, and over often doth, no better than was that laying of the Prophets staff on the face of the Child, instead of the Prophet himself. But that good Woman being so importunate with him, that she would not away without him (belike she knew, there was fair odds betwixt the Prophet himself, and his Servant) then went the Prophet himself presently with her: not tarrying to see whether his Seruaunt had done it or not (for he met him by the way) but readyly yielding that readier help that in his own praesence she had conceived; a very good pattern for many of ours likewise to follow. Being come to the House, it is good to mark what he doth (not this at Carmell, but at Sunem now:) and all such to take our patterns hence, as are to give life to such, as from whom it is departed; not only of the Ministry, but even of all others besides, every of us in our own bounds and measure. That which he did, resteth in [ D] two principal points: one, seeking the help of God from above; the other, using his own endeavor beneath. He sought the help of God from above, by prayer: and to the end he might the less be cumbered therein, he first shutteth the door unto him, leaving but only the Corps and himself within. Wherein it shall be good to mark, as first and chiefly, some-what as touching the substance of it: so then likewise, somewhat as touching the manner of it. As touching the substance of it, no more but this, that whensoever any of us all are about to raise our selves or others from the bondage or death, or no more but from the sleep or slumber of sin, then are we first to consider, that it is not to be done, but only by the good grace and help of God: and therefore, that truly & earnestly we seek unto him for his help therein by prayer. As touching the manner of his doing it, we are sure that this man was plentifully endued with the spirit of God: so that in reason we may account, that his doing herein may be a good pattern to us to follow; and withal, a good rule whereby to try the spirit of others. For it is the manner of some, who also do seem to be touched with some special zeal, and to have some earnest desire of reformation, nevertheless to have no great care to pray for the same a-part by themselves: but to get such families, or such several persons, as they hope may be allured to be of the same bent with them (under the name of reformation, to urge a needless and hurtful innovation) & then in their hearing, and leading them on to join with them, to conceive such prayers, as under the show of confessing the deformities and wants of the present age or state, are indeed mere invectives against good orders established, and those very false and slanderous too. But these are ever out of their proper element, if they have not others, whom under the name of some glorious prayer, and as it were by the force of it, they may lead farther than they are aware of unto the other, and set them fast on it so near as they can. There is good use as the case may be, and often is, of joining together in prayer, and of leading others therein: but some do use it for their own glory, and to lead others in their own private and distempered humor; and it is good that that abuse be also noted. His own endeavor that himself did use beneath, was, that twice he applied himself, and many of his particular members, so well as he could, to the youth deceased, so to get some warmth unto him: the former of those two times so far praeuailing, that the flesh of the Child now waxed warm, and reuied at the second; [ E] the Prophet himself leaving a space betwixt, as also it is good that we in such actions be not importunate with any, but that after some time of instruction or exhortation, we leave some time of advisement unto them. So in the end he delivered the Child alive to his Mother: and we, in our case, might very well hope of the like effect in the end, if truly we used like means unto it. That which the Prophet did at Gilgal, was, that miraculously he alaied or took away such a bitterness from meat provided for many to feed on, as imported all the meat to be poisoned by an herb ignorantly put in: not causing it to be cast away, and myraculously providing other; but using that (a matter worth the noting too) which God had already provided, and correcting the hurtfulness of it. Those of which we have but probability only where they were done, were, one of them on the behalf of many: and two of them about two several persons. And the place where it seemeth these were done, was Gilgal, the place last above mentioned. For as touching the first of these three, the particular whereby it is coupled unto the other before, though diversely interpreted, yet still doth seem to note, the former place last before mentioned to be the place where this also was done: and both the others note the place to be (by likelihood) near unto Jordan; and so was Gilgal that now we speak of. That which was done on behalf of many, was that with small provision brought him, he fed many, clean beyond the expectation of those that were privy unto it. Those several persons were, one of them, a stranger: the other, one of that people.

18 That which is of the stranger, is that of Naaman, a Noble Man of Syria, and of [ A] great reckoning with his Prince: and the effect of it is, how, he being a leprous person, that disease of his was miraculously taken off from him by the Prophet: and by the same Prophet as miraculously laid on another. In that part of the Story that showeth how the Leprosy was taken off from him, we have noted unto us, first how he got understanding, that Eliseus the Prophet in Israel was likely to heal him of it: then, how he got to be cured of him. He heard of it by a little wench of the Israelites, who in the time of Hostility had been taken out of her own Country, and at that time served Naaman's Wife: she telling her Mistress, that if her Lord and Master were with the Prophet in Israel he might there be cured of his Leprosy; and she letting her Husband understand, what comfort therein her Maid had given her. To get himself cured of him, first he obtained the Kings letters: then, he went about it himself. [ B] The Kings letters he obtained upon the report of that Servant of his: yet not to the Prophet, but unto the King himself; but imperiously enough, commanding him to cure that his servant of his Leprosy. A foul shame to all Israel generally, that a wench could make that reckoning of the Prophet, that her Mistress, Master, & the King himself, all Heathen folk, could give that credit thereunto: and yet the Prophet to be so little regarded of his own people: not only of the baser sort of them, but even of those that should most have done it. When himself went about it, he made (as it were) two assays of it: himself marring all in the former; but then speeding very well in the latter. In the former also, for a time he did very well: but afterward overthrew it again. He did well, both in setting forth in such sort as he did: and holding on the like course when he was in the land of Israel. In his setting forth, we find that he came so furnished, with such store of treasure and things of price, as that it seemeth he meant the Prophet some very special and great reward: and the greater he intended his reward should be, the better regard it showeth he had of him before he came forth; and the more thankful that he would be, when he had been so holpen by him. For miserable provision, and miserable rewarding of benefits received, do both of them argue, but a miserable regard of the parties by whom we are holpen, and as miserable a valuing the benefit it self. When he was in the land of Israel he held on his course well, first to the King: then, when he was dismissed from him. Being come to the King, he found, that when he had delivered his Lord's letter unto him, he was in such a passion or perturbation of mind, as might sufficiently of it self witness (without anything else to help it) that the King knew not he had any such Prophet, of whom he might hope so far to be holpen: and then, if the King himself did not know any such, what might this stranger think of his journey, who had come so far to seek to such a one, as was so obscure among his own people? When he was dismissed from the King, albeit he had discouragement enough there to go any farther, yet when there he understood who it was to whom he was to repair, he goeth on thither: and there he awayteth, with all his train, at the doors of the Prophet. Hitherto having done well, now he overthrew all again, in that the Prophet did but send him word what he should do, and did not himself come forth unto him: thereupon turning [ C] his course, and going away thence in displeasure. And we see by often experience, that great men are so used to much attendance, that whatsoever reverend regard they have of the Prophet, even whom they like best of all others: yet even of those also must they have such attendaunce, as neither becometh the one to look for, nor the other to yield; and argueth withal, but vain ostentation in the one, and an abject and base mind in the other, conforming themselves to the lusts of Men, on hope of advantage. And seeing the Prophet did so use his liberty then, and that neither in Pride not Vanity: such freedom may be used sometimes of other Servants of God likewise, and they nevertheless not to be hardly censured for it. The greater that God is (beyond all comparison) than any other earthly Potentate whatsoever, the more should the odds, that men of worship when they repair to the honorable, and the honorable themselves when they repair to their Princes Courts, do find for such matter as now we speak of, betwixt themselves and much meaner persons there, & are fain to brook it too, sufficiently teach, how little cause such Naaman's have to find themselves so much grieved, if in such an earthly expectation they find themselves, in some of the best servants of the higher God, now & then deceived. In the latter of those his assays we have set down, not only what it was: but withal, in what sort he took it, that he sped so well therein. That his second assay it self we may account to be, when those that did attend him then, did in dutiful manner persuade with him, to do as the Prophet had sent him word to do: and he, thereon yielding unto them, did so indeed. For then he was clean cured of his disease, and had the full end of his desire. A good place to put great men in mind, to have meet attendantes about them, such as will not stick to warn them as occasion is offered; and, that themselves do ever allow them so to do: especially, in all such things as wherein they have the servants of God concurring; and to that end ever to nourish in them a dutiful regard of those that are of that profession. We have had and professed the Gospel long, and yet it may be it were hard to find many great personages among us that have such attendants, as if they should see their Lord and Master in needless displeasure with some of that calling, would be so careful to weigh him to a moderate course: but over many, that in such case would open their mouths wide against them; and be ready enough to pass their bounds otherwise too, in much greater and fuller measure. In what [ D] sort he took it, that he sped so well therein, we have delivered unto us, in that part of his dealing which afterward he had with the Prophet: and that was, partly on behalf of the Prophet himself; and partly on behalf of God. Of that which was on behalf of the Prophet, some part of it is out of question: but other some, not. Out of question it is, that he returned unto him, and would have bestowed a reward upon him, but that the Prophet would in no wise take it. That which is in question, is that which followeth immediately after, when he father urgeth the Prophet, about two Mules-load of that earth to be given to his servant. Which (doubtless) may be well understood, as if the meaning of Naaman were, to obtain of the Prophet, that with his favor he might leave the load of two Mules of such things as he had brought with him to bestow upon him, with his servant that did attend him: that so the Prophet might hold on his own course, himself not to take it; and yet might have a great stroke in it when his servant had it. For it is an usual manner of men (as we may see in those that attend Princes, or any other great personages, & are in credit or favor with them, in Officers of Courts likewise, and in many others that have the like opportunities, and can be content to be considered, though themselves will not seem to take anything) to have some of their servants Catechized before to such a purpose: and of such as would seem thankful unto them, not so much to urge it unto themselves, as to seem to have no farther meaning, but only to gratify their servants with it. Insomuch that Solomon noteth secrecy to be the manner of considering such; and that, if that course be observed, it mightily praeuaileth with all that are of that sort of takers: but withal, that they are wicked men, that do make such sale of their favor. That in this sense he should call that his Treasure, those his Jewels and Ornaments that he brought with him, but earth, that also is no new thing, when as not only men generally are termed earth and ashes: but even a King himself, a principal personage among men, to humble him before God, hath the self same thrice together urged unto him; and the Prophet divideth such as are greedy of worldly substance, as heaping against themselves a greater quantity of Mud or Mire than they are able to bear, and so ouerlading themselves therewith. Therefore is it so much the stranger, that so many [ E] of the learned should run another course, taking the earth that Naaman speaketh off, to be the very soil or ground of that Country, and the Servant that then he meant, to be himself: as if, when he could fasten no gift on the Prophet, he then desired, that nevertheless he with the Prophets good favor might take two loads of that earth, ground, or soil that then they stood-on, or some where else of that Country, and to carry the same away with him. Concerning which, although it were no necessary argument, that seeing he could leave none of those things with the Prophet that he brought to bestow upon him, he had yet no Mules empty to carry any such matter away with him (which notwithstanding he might have had, if he could have left those things with the Prophet which he meant unto him:) yet is it altogether as strong, for anything that I do see to the contrary, as is that their opinion which they have hereof conceived. Two things there be, that may seem to have have induced them unto it: one, that the vulgar translation doth plainly set down, that himself was that servant of the Prophet that there he spake off; the other, that immediately after he protesteth, that thenceforward he will not sacrifice to any other God's, but only to the Lord. The vulgar translation was not only so before, as may appear by our Country-man Lyra, flourishing about 1320. in his Exposition thereof, printed at Norimberg (called Nuremberg there) 1497. the first printing thereof that I find, those of Basil and Lions being since: but so is it yet also, as may appear by that which is published by Hentenins 1547. and printed by Plantine 1569. at A • twarpe. But for that matter it is sufficient, that the original is not so: as not only doth plainly appear in it self; but is likewise acknowledged, even by those that before I noted to be of that opinion, who seeming to follow Lyra therein, nevertheless found that he had taken that word of advantage for his purpose, which themselves saw they might not have, and yet sorted themselves to him in their judgment. In that he protesteth so of his sacrificing from that time forward, that also may be, to the ende he would have had the Prophet to have taken those things at his hands: conceiving that the Prophet would so much the rather have done it, if he might perceive that he did not remain so Heathenish and Idolatrous [ F] as he was before (in which case the Prophet, he conceived, might not in any reason communicate so far with him) but that now he would profess and worship the self-same God, that the Prophet himself did worship. Nevertheless, it is not to be denied, but that a man so lately touched with any knowledge of God, and so ignorant yet as he was, might well be so far conceited to have of the earth of that Land to such purpose as is conceived of them: but that other sense do I think to be a great deal the likelier of the two, to be the meaning of the Text aforesand. That which was on behalf of God, was part of it very commendable: part of it again, justly reproueable. Commendable it was, that he then protested that thenceforward he would worship none other God, but only the Lord. In that which was justly reprouable, we have not only noted unto us, what it was: but withal, how the Prophet dealt with him in it. It was no more but this, that having the testimony of his own conscience, that there was no other God but only the Lord; yet nevertheless he did not mean, altogether to with-draw him-self from the semblance or outward show of worshipping others, when as other-wise it might have impared his favor with the King: but yet, in that case, he desired God to be merciful unto him. A case very vsusuall with Courtiers, and those that attend great personages, in one kind or other, ever to make bold with some point of their duty, for fear of offending: and to be wished, that • uer they have some feeling of it, that they also may seek unto God to forgive them, and in some good time grow stronger. The Prophets dealing with him therein, was not to allow him so to do: but only that he did dismiss him, as being but a Nou • ce, & in that his weakness incapable, yet of farther instruction. Yet therein also it is good to mark, that as he, not inquiring of the prophet, what in such case he was to do, but over-ruling it unto himself, had no direction of the Prophet therein: so, if we will not inquire, but walk in the glimmering of our own light, we likewise deserve to be dismissed without instruction, to noddle on forward as our selves think good. In that other part of the Story, that showeth how the Leprosy was laid on another, whereas it was Gihezay the Prophets own man on whom it was laid, because the consideration of this one circumstance doth very probably imply, that there was some great fault in him, therefore we are more distinctly to consider, first of the fault that he did make: then, of the punishment that for the same was laid upon him. His fault was, that whereas his Mayster had refused those things, that Naaman had [ G] brought to bestow upon him, he first resolved that he would run after him, and take some-thing of him: and accordingly (in his Maysters name) did so indeed, two talents of Silver, and two change of Garments; the Noble Gentleman very readily yielding thereto and causing two of his Servants to carry them home with him. This was the fault for which he was punnished: but this was not all. For it is the manner of sin to engender sin: and of one fault, to draw in another. For being returned, and his Master asking him, where he had been, he told his Master he had gone no whither: and so, while he was desirous to cover his fault in that matter, he made a plain lie unto his Mayster. The punishment that for the same was laid upon him, had a kind of conviction, or at least a reproof going before: and then, the punishment it self. The conviction or reproof was, first, but as touching that present lie that then he made: but then, as touching his main fault, which thereby he would have covered. As touching that his lie that then he made, he did no more but charge him with it: giving him a plain token, that the truth of that matter was not unknown unto him. As touching his main fault, which thereby he would have concred, his Mayster doth ask him, whither it were a time then, so to be on the taking hand: plainly implying thereby, that it was not. But why it was no time then, as it is altogether omitted by some: so it is not sufficiently examined by others neither, as I do take it. For I do not find, that there is any farther matter thereof conceived, why he should not then have taken anything of Naaman, but only, as one supposeth, because he was not of their Religion, but a stranger therein unto them: or because the Prophet himself had before refused it (the Servant thereby undoing that which his Master had done before) as is the opinion of another. But it seemeth to me, that the Prophet hath not respect so much to either of these, as to another that toucheth much nearer: but yet, that if we do not well mark what his fault was, we also may easily miss it. His fault therefore was but only in that his taking (for his Mayster doth not, in his punishment it self, charge him, either with going unto Naaman in his name, or with his lying when he returned; but only, that the time was not then to be taking) but then are we to consider, that it was not simply but taking, as when a thing is offered first: but first a resolution with himself, that he would get some-what of him; and then speeding himself accordingly for it. The time that he speaketh of, must either have relation to that time then, in some special [ H] respect to it appertaining: or else to be taken generally, so as concerned not that time only, but all others at any time whatsoever. If he should mean of that very time that then he spake of, in some special respect to it appertaining, I see not what other might be conceived, but either as things had passed then among them: or else, as it stood with the estate of the whole Church or people then. As things had passed then among them, it is very plain that his Master had refused those things before: and so, that it had becomed the Servant better, to have abidden in the same course still with his Mayster. But seeing his Mayster doth not charge him therewith, we find less reason why we should do it. As it stood with the estate of the whole Church or people then, this being in the days of Jehoram, it were not easy to find, when the people were in better estate generally: he not being so corrupt in Religion as his Father and Brother were, and having so good success against the Moabites, and against the Syrians twice, as we saw before that he had. For though Jehu afterward prevailed against him, yet was that but in a moment, and in the last end of his reign: which calamity also went no farther, but only to him and others of his stock: and not unto the rest of the people. So it seemeth, that it was but a general respect that the Prophet had to the time, such as concerneth all times else generally: as giving him to understand, that now (while we live here) we should attend better matters, than to run after the things of this World: not only Prophets themselves; but even their attendants also, and then all other sortes of people generally. And true it is, that as touching our earthly estate here, we should not covet, or so much as in heart desire any better estate for those matters, than it hath pleased God already to give us, or from time to time shall give us hereafter: but that we should gather all our affections and desires, only unto the service of God, and to such things as do appertain to his glory. So that indeed the Prophet might well say, that this is no time to seek after such matters: but to make our Seed-time of such things now, as we would be gladdest hereafter to reap. The punishment it self was, that the Leprosy of Naaman should cleave unto him and to his Seed: and that it should be to them incurable, or that they should never get remedy for it. A special good example to warn all men to take good heed of being so worldly; especially such as are in the place of the Prophets, yea and their attendants, and all others [ I] too: for that, as that kind of Leprosy excludeth from the society of men; so doth the other, from the society of those that are indeed the Children of God. Neither can we ever see these two things rightly or kindly to come together, that our selves should so earnestly follow the things that are earthly; and yet effectually move others, to seek after heavenly: neither shall such attendants be able to avoid, but that they shall bring their Masters in jealousy too, that bearing therein so far with them, they are not the men that otherwise they would seem to be.

19 The other several person, was one of the Children of the Prophets, an [ A] Inferior Prophet himself: and it is, that as they were cutting down Timber▪ by the side of Jordan) to build, and the head of one of their Axes flew off and fell into the River, there was such lamentation for it, it not being their own, but borrowed, that the Prophet Elisha yielded, even in that also to show his power, making it to come up and swim aloft in the brim of the Water. A Story sufficient by it self to show, that they were a poor company (but careful withal of that they had borrowed) when so small a loss as that did touch them so near (whereas if other men could work Miracles, some good estate in earthly things would be one of the first Miracles that they would work:) and yet withal, that God vouchsafed that extraordinary power of his to be so plentiful in his Prophet among them, as that even in those small matters also they should be holpen, even by that precious (and the same very glorious) kind of supply. That one thing that this our Prophet did, to praeuent an ill which then was coming, hath besides the thing it self, another matter thereunto appertaining. The thing it self was, that he gave the Shunamite warning of a Famine for seven years together, soon after ensuing: wishing her withal, to go and sojourn else-where for the time to her best advantage; which also she did. A case of experience, that the secret of the Lord is among the faithful: and, that first he provideth for his, before he pour forth his wrath on others. That other matter thereunto appertaining, is an example of the providence of God, so disposing on behalf of the Shunamite, that when she was returned again, and was fain to go to the King for her House and Land, whereinto others had gotten in that her absence, and held her from it now: even again rhat very time was the King in such communication of her, and that of his own desire too, as moved him to command right to be done her with great favor. And we likewise are never to [ B] doubt of the favor of God towards us (in the way of his calling) though yet we see no appearance of it: he ever having it in a readiness, against the time that we shall need it, and ever (for the most part) keeping it close till then. Those that were done without the Land, were such as passed between Hazaell, a great man in Syria, and this our Prophet at Damascus, the head Citty of Syria; one, as touching Benhadad, the King then; the other, as touching Hazael himself, that now we speak off. As touching Benhadad the King, the Prophet at this time going to Damascus, and the King hearing that he was come thither, he thought good, being at that time sick, to send unto him, to know whether he should recover, or not: and it shall be good for us therein to consider, first, in what manner the King sent unto him; then, what answer the Prophet giveth. When the King sent unto him about it though he were but an Heathenish man, and had been a great Enemy to the people of God: yet hath he that regard to this Servant of God, that he sent him of the best things the Country yielded, the burden of forty Camels for a present. The answer of the Prophet is not so plainly set down (at least being compared with the event which followed) but that there be diverse opinions thereof conceived among the learned; and yet whereas there be four in all, two of them are accounted the likeliest: one, that whereas the Prophet seemeth to promise recovery, and yet he perished soon after in that his sickness, his meaning was as touching that sickness, that it was not so Mortall, but that he might very well recover; the other, that the Prophet did not mean his answer to be as touching the Kings recovery, but held his peace for his own judgment therein, and only fore-shown what word it was that Hazaell would carry back to the King again that sent him about it. But so far as I see, nothing letteth, but that we may take the Prophets meaninig to be, as his words are, notwithstanding, that the event did not so follow: namely, that he should recover, the Prophet being no farther inquired for, but only as touching that his sickness; and the Prophet making no answer but 〈◊〉 to it. It may likewise be, that GOD revealed, for that matter, no more unto him. So that although he perished the next day after, and that then he was not as yet recovered: yet that then he perished, it was not by his sickness whereof the Prophet was inquired; but by the forcible dealing of others, and so not against the truth of the Prophets answer. Which I think so much the rather meet to be noted, because that some (belike to salve the matter the better, in respect of the event that followed) have made both the answer and the question too, to go upon [ C] possibility only: the question to be, whether he may recover of that his sickness; & the answer to be, that undoubtedly he might, so leaving the matter plainly in doubt, whether he should or not. Which notwithstanding is no way needful, if we conceive the Prophet to go no further, but only to that his sickness, according as the question was to him propounded: as it may well be, that himself also was ignorant, that death should otherwise seize upon him so soon as it did; and though he were not, yet leaveth it his praediction, in the bounds of the question, full and true. As touching Hazaell, by whom the Prophet returned his answer (the self same party that now had brought the question unto him) we have not only such dealing as passed betwixt the Prophet and him: but some other things withal which soon after ensued thereon, and are, in their kind some part of this Story. Such dealing as passed betwixt the Prophet and him, was first, some farther matter as touching his Master: the residue then, as touching himself. As touching his Master, after that he had given him a direct answer to the question that he had brought him, willing him to tell his Master he should recover, then he telleth him, that nevertheless the Lord had shown him that he should surely die: a couple of speeches, that may easily seem to cross one another, unless they be rightly referred to their own proper places; but being so referred, leaving no doubt, but that both may well stand together. As touching himself, the Prophet doth very pregnantly show him, that he should do very much evil: and then, when himself made question of it, he shown him farther, what opportunity he should afterward have, whereby he might readily come to do such things indeed. When he doth but only show him, that he should do very much evil, first he maketh a way thereunto by his deed: and after explaineth the same by his word. His deed was, that presently thereupon he fell, as it were, into a deep muse: and therein did both shame with somewhat (for the original doth not ascribe th •• shame unto Hazael, as some have conceived;) and fell a weeping. He explained the same by his word, when Hazaell, espying that the Prophet wept, asked him (calling him his Lord; and there may be foul things in the hands of those that have a kind of reverence to the servants of God) wherefore he wept: telling him then, that he foresaw that he should do outrageous and barberous cruelty against the Israelites. He shown him farther, what opportunity he should afterward have, whereby he might come to do such things indeed, when as he seemed utterly to detest, that [ D] such barbarity should ever be found in him: the Prophet then telling him, that he should be King of Syria. Those other things that we have set down withal, which soon after ensued thereon, and are in their kind part of this Story, are two: one, how he discharged himself of this his business; the other, in what sort he farther dealt with his Lord & Master. Of this his business he discharged himself but indifferently: telling the King but only in what case he stood as touching his sickness; nothing at all acquainting him, in what danger of death he otherwise stood, which the Prophet had as plainly told him. His farther dealing with his Lord and Master was, that the next day after he bereft him of his life, and withal possessed himself of his Kingdom: making the more speed belike therein, least he should recover, according as the Prophet had said that he should; whereas now, if he took him in time, he might seem to have died of that his sickness, and himself never be brought in question for it. So immoderate a desire had he, presently to step unto the Kingdom, after that once he understood, that in time he was to come unto it: a plain example of that bad property in us, that if any way we understand our selves to be marked to any special place, thenceforward we are ever working inordinately to come unto it; and though therein we see a ready downfall before us to all manner of evil (as this man did, and whereby he should become, by his own confession, as bad as a Dog) yet no whit at all for that to shun it.

CHAP. 16.

1 THe latter of those that God himself appointed, was Jehu, of whom we have heard some-what already: namely, how being set-up on [ A] the sudden, he came so suddenly on his Lord and Master, Jehoram the King, with such force, policy and speed joined together, as that readily he prevailed against him, and there slew him in the field, even at their first encounter to speak of. So being a little before by God thereunto appointed, and now in actual possession of the kingdom of Israel, we are to consider of his Story therein. Where first it shall be good to remember, that whereas in the Story of I • ram before, we heard that we had not all the residue of the Story of Elisha or Eliseus, for that he out-lived the [ B] reign of Jehoram: so have we not the residue of his Story in the reign of this king neither, nor of his son; but then in the reign of his Sons son we have it. And yet though we have no part of his Story here, it shall not be amiss to consider even of that point also: namely, that neither in the Story of Jehu, nor of his Son, we have any mention of the Prophet that now we speak of, though he out-lived the reign of them both. First, therefore of the Kings themselves: then, that this Prophet is not in their Story remembered. Of the Kings themselves Jehu is the former of them: but then we are not to consider of these two only, but seeing he had moe Sons also that came to the Crown, of those likewise, and not only of him and his line: but of the residue of those kings that after him succeeded. But first of him and his line, then of the others: and again, first of himself, and that son of his, who was within the time of this Prophet; then of those that came after. Of Jesus himself, it shall be good, first to cast our eyes but only to him: but then to come to our selves withal. Casting our eyes but only to him, it shall be good to mark, first what his ways were: then, in what liking it may seem they were with the Lord. As touching his ways, we find him not liked but only in some, and disliked in others. To begin first with those wherein there was liking conceived of him, he is noted to have reigned a good time, namely eight and twenty years: and yet have we no Story of him (for these matters) but only of that, which part of it undoubtedly was, and the residue seemeth to be, in the beginning of his reign. Which Story of his, is, first where he began this his kingdom; then, in a few other places besides. We may then account, that he began his kingdom, when he over-threw and slew his Master in the field, which was at Iesreel, where Jehoram the King lay to be cured of his wounds, which at Ramoth-Gilead he had received of the Syrians: where, whether first he prosecuted his victory, till he had smitten Ahaziah too, as he was flying from him: and then took order for Jehoram's body, or contrary-wise it is, so far as I see, a matter of question. For by the Text here it is plain, that we have it first noted, that he took order for Jehoram's body, to be cast in that parcel of ground, which before had been the Vineyard of Naboth: thereby to fulfill the word of the Lord, in that point, before delivered by the Prophet Elias. But it is said withal, that when Ahaziah upon the discomfiture and death of Jehoram fled, Jehu pursued after, crying to his [ C] Soldiers to strike him also, and that so they did, naming with all the place there, and telling besides, that soon after he died at Megiddo, a little from the place where he was wounded, and that his Servants carried him thence to Jerusalem, there to bury him. Yet in another place this Story of his death is so reported, as if he were some-time after the battle hid in Samaria, and after the death of those Princes of Judah, brought forth to Jehu from where he was hid, and then slain. Which, for the place, is reconciled by some, as if by Samaria were meant, not that Citty properly so called, the head Citty of the Kingdom of Israel, but the whole Kingdom thereof: but then they say nothing of the difference of the time, nor of the manner of his death. Therefore is it altogether omitted by some, and so reconciled by others, as that to every of these several places is some part of the Story allotted: & the Book of Chronicles it self (being but one with the Hebrews, though divided into a couple by the Grecians, being gathered after the Captivity, as it self doth reasonable plainly witness, by Ezra as it is supposed, and the nature of the very name it self in Greek, showing that the meaning of the Author, or argument of the Book was, therein to remember such things as were omitted before) is diversely noted to be of such nature as should need more special observation. Where also one of the places is mistaken by some: being taken to be in the Tribe of Judah, whereas it was in the Tribe of Manasseh. But whether this (of the pursuit of Ahaziah, who also is called Azariah) were before or after that order taken for the body of Jehoram or not, certain it is, that for Jehoshaphat his Grand-Fathers sake seeking the Lord so well as he did, Jehu vouchsafed his body the honor of burial, which he did not to Jehoram's. Then coming into the Citty (near unto which this field was fought) there have we some things set down more specially: then, some others but generally. Of those that are set down more specially, we have two things recorded of him: one, concerning Iezebell; the other, concerning the sons of Ahab. Concerning Jezebel, the effect is no more but her death; and that according to the word of the Lord: but more specially it is good to mark, both how by the providence of God she should then show herself unto him, and others should be ready at his commandment to tumble her down; and how she, a bad woman before, now when her end was so near unto her, and that in so bloody manner as it was, was nevertheless so vainly occupied in painting her face and tyring her head, to be anon of a sort of Curs so clean devoured, so trimming-up that Dogs-meat then, as [ D] many of us trim-up or pamper such worms-meat now. Concerning the Sons or Issue of Ahab, though they were many, and so he had hope of a goodly posterity: yet no sooner did Jehu set in hand to over-throw them, but that most readily it was performed; and by the hands of those with whom they were left for their strongest Guard. A good example to show, that when mighty men begin to pull down others, then do they so undermine their own estates withal, that they are in no wise able to stand, whatsoever their own forces may be, or what provision soever they can make for their Issue succeeding. Those that are set down but generally, are, that he did execution on all that pertained to Ahab: such as were either of any special reckoning with him; or but his Priests in that Idolatrous service of his. A sufficient pattern likewise (for those that were his Familiars, or great with him) that God maketh no other reckoning of those that are great or familiar with bad men (though by their greatness they might otherwise be beneficial to all their followers) than as of bad men themselves: and that although he do not always execute such judgments on them: yet by this and such like he declareth, what in his justice is due unto them. And less marvel, when as even experience it self so commonly teacheth, that there is no good will nor liking neither on the one side nor on the other, but only among such as are of like disposition and ways. So that we may easily conceive, that neither that Ahab before, nor any of our latter Ahab's since, would never suffer those to be great nor familiar with them, that at any time misliked either his Idol worshipping, or either his consenting-to, or his dames oppressing of Nahoth for his Vine-yard: and though they be able, mightily to benefit those that do attend them, yet are there none of good disposition indeed, or that have any sound integrity, that so much as desire to be great or familiar with them. Those few places besides, were but two: one, in the way as he went from hence to Samaria; the other, at Samaria it self. In the way he met with certain of whom we have some Story: first, a great company; then, one person. That company was of two and forty, all of the blood or alliance of Ahaziah King of Judah lately slain, and by that alliance he had with the house of Ahab, of that line also, and so of the number of those, on whom Jehu had to do execution: which also presently he did, not sparing any of them. That one person was Jonadab the son of Recab, one, it seemeth, that Jehu thought well [ E] of at this present: and afterward we have father mention of him, as of one that was a rare man indeed. To him he imparted generally, that he had on the Lord's behalf an intent of some special service: and withal took him up into his Chariot with him unto Samaria, there to be partaker of it. Comming to Samaria, first he finisheth a business he had in hand before: then, he setteth in hand with a new. That which he had in hand before, was the utter destruction of Ahab's house, or to root out the whole race of him from the face of the earth: and therein he diligently employed himself, and was the first thing that he did when he came thither. The other was, as it seemeth, not only proper to that one place: but enlarged to diverse others besides. That which was proper to that one place, was, that he •• igned he would be a great worshipper of Baal, and far exceed Ahab therein; and that at that present he had a great Sacrifice unto him: commending therefore, both the solemnity thereof to be published; and that all the Priests, Prophets, and Servants of Baal should come in and attend their business to help forward the solemnity and service of it on pain of death. But when he had by that means gotten them altogether, and set them a-work about their business (first commanding thenselves to see to it, that there were none of the servants of the Lord with them, as acounting that the presence of any of thē would be great pollution unto the service they had in hand) he then setting a strong guard without, sent in others to do execution on them all within, and gave special charge that none should escape on pain of death. Which when they had done, then they destroyed the Images also, and made the house of Baal it self, in detestation of it, a common privy. That which was enlarged to diverse others besides (at least as it is conceived by some, and is much favored by the Text it self) is, that having thus begun there, they went thence to every other Citty also, where there was any Temple of Baal, and did so to the Images and Temples there, as they had done at Samaria before. And besides that it is the judgment of some, that this is the meaning of that place, both the Original it self may very well bear it, taking the word Citty indefinitely for such as had Temples of Baal in them (because it is said, they went unto the City of the house of Baal, which well may signify every such Citty in the land of Israel, as wherein were houses of Baal:) and the Text it self saith, that by the means that Jehu now used, he destroyed Baal out of Israel, which is a fair probability, if not a necessary consequence, that though he had gathered the Priests & Prophets and all other servants of Baal at that time unto Samaria, yet were the places elsewhere [ F] remaining, and to be suppressed as was the other. For as for any other Citty near to Samaria, which peculiarly should be meant by this, as some have conceived, I see not yet how that may be justified: such as have written of that argument having found no such place near to Samaria, as whereby to deliver that unto us; nor themselves that conceive it (for the most part of them) affirming it neither but only conceiving that so it seemeth. Neere unto Shechem there was such an house or Chapel, but no Citty: but Abimelech destroyed i • , with the people of Shechem that for their safety fled into it; and since that time we have, that I know of, no mention of it. Those ways of Jehu that were misliked, were, those Golden Calves, set up by Jeroboam before, and maintained and worshipped now by him, & continued all his time: a matter that was so much the more odious to God, for that he did not only enter into that course at the first, as it were of himself; but even then also continued therein, after that he was otherwise notably provoked by the great goodness of God towards him for a small piece of service that he had done him, tending so directly as it did to the maintenance of his own estate, although God also had required it of him. In what liking those ways of his were with God, is likewise plainly set down: and first for that which he had required; then, for the other, which was not amended. As touching that which was required, the execution of that piece of Justice, on the house of Ahab, it pleased him so well, that for it he established the kingdom to him and his to the fourth generation. As 〈1 page duplicate〉 〈1 page duplicate〉 touching that other which was not amended, in that still he clave to the Golden Calves, it is said that the Lord began to loath Israel; and thereupon to give them so far into the hands of their enemies, as that mightily they prevailed against them. Comming now to our selves, withal it shall be good that first we mark well whether we be not in our ways much like to Jehu: and if we be, then either to cast to amend, or else to fear the like judgments also. In our ways we are much like unto Jehu, when we abandon but some kind of Idolatry, or sin, and nevertheless have peace with some other. For Idolatry, the example may be of the adherents of the Church of Rome, who detesting the Idols of the Heathen, nevertheless have their own in special honor. For sin, everywhere we have examples • now, whensoever the questiō falleth out to be of any such sin as our selves (whether by nature or by custom) are given unto: or when it is to our advantage. Our selves may be given to sin, either by nature, as choleric men to be angry: or by custom & usage, as swearing & immoderate drinking, after that once we have brought our selves [ G] to bondage theretoo, or, as we term it, to such a point that we cannot leave it. To our advantage it is, when we reap any benefit by it, as some slight in weight, or measure, vanity of speech, or such like in selling: especially if it be the stay of our mainteinance, as Usury, the keeping of gaming or Brothel-houses, and extorting by Office or opportunity of the place that they have for expedition, is unto many. If in such case we be but like unto Jehu, though in commendable manner we abandon others, yet even thereby only (especially, when as by special favors we are provoked to deal better with him) may we in time provoke him to loath us: and in all our coasts, or in all things to us appertaining, to let in some heavy judgment upon us.

2 Jehoahaz his Son succeeded, and reigned seauenteene years: for a time, [ A] as it seemeth, following but his own ways; but after seeking unto the Lord. Following but his own ways, he did evil in the sight of the Lord, walking in the sins of Jeroboam: and the Lord accordingly delivered them into the hands of the Syrians, both in the time of Hazaell King of Syria, and of Ben-hadad his Son. When he sought unto the Lord, we have not delivered unto us in what sort he did it, whether himself and the people in some public manner: or, which seemeth to be of the two the more agreeable to the words themselves, but only himself by his private prayer. But howsoever it was that he did seek unto the Lord, we have these two things thereon plainly set down: both that the Lord dealt graciously with them; and yet that it was but very little regarded of them. In that gracious dealing of the Lord towards them, we have set down, what he did for them: and whereupon he so did. That which he did for them is part of it plain: and part of it again, in question. That which is plain, is, that the Lord heard him, & gave Israel a deliverer: and that so comfortably, that they came out from under the subjection of the Aramites, and dwelt in their own tents as before they had done. That other part of this which is in question, is, who the same is, who was their deliverer: most men taking it to be meant of his Son that succeeded him in the Kingdom; but some conceiving otherwise of it. For the former opinion, true it is, that Jehoash his son came, in some sort, to the Kingdom, about three years before the end of his Fathers reign. For his Father began his seauenteene years reign, in the three and twentieth year of Joash King of Judah; and himself his sixeteene years reign, in the seven and thirtieth of the same King of Judah aforesaid: so leaving but fourteen years to his Father to reign alone, before that he also came [ B] to the Kingdom. And true it is, that this Jehoash did valiantly against the Syrians: but, because we do not read, that he did anything till after the death of his Father; and seeing that the deliverance that is spoken of here, is concluded to have been somewhat within his Fathers reign (for that it is so plainly noted, that nevertheless they departed not from their former sins, and had a Groue yet standing in Samaria it self) therefore it seemeth it is not clear that it was by his Son, but some other rather, which we have not in particular delivered unto us. For as for the Angel that is conceived, by the second opinion to have been peculiar to the land of Israel, and that this deliverance should be by him, that is of no more certainty than the other: and so, as it seemeth, the safest i • •• hold, that the deliverer spoken of here, was such as it pleased God then to use; but not to appropriate it to either of these. The reason wherefore the Lord did so help them, is given to be, for that he saw the trouble in which they were by the K. of Syria: whereunto also it seemeth may be laid (for that also is the opinion of those before alleged) that which is a little after more specially set down, that in those days they were brought so low, that they had but fifty horsemen, ten Charets, & ten thousand footmen; the K. of Aram having so destroyed them, and made them like dust beaten to powder. Nevertheless it seemeth to me, that the Hebrew particle which doth seem to give it that way, may be so interpreted also, that as this matter followeth in the Text, so may it be applied to the time ensuing: as if the sense were, that when notwithstanding they did not repent on that their deliverance, then did God bring them so low, as there is noted. That the deliverance which they received was but little regarded, is very plain, for that they are noted, not to have departed from their former sins, but still to have walked in them: and for that there was that grove yet remaining even in Samaria. That Eliseus the Prophet ( whom we noted before, not to be reēmbred in the Story of either of these two kings) was now at least these forty years together, so little, either employed by God, or regarded by mē, is first a thing very strange in itself: but then yieldeth it good instruction withal. It is a thing strange in it self, that a man of so great power as he, to whom one of the kings might account himself so much beholding (he having sent to anoint him king) and to whom the other (so distressed as he was, even to an huge depth thereof) had so urgent occasion to seek: yet notwithstanding should be all this while, even a whole age to speak of, so buried in oblivion (for anything that we [ C] read to the contrary) even in his own Country in the midst of the people of God. But then is it a notable example withal, and much tending to out instruction, not only that men, though much beholding unto them, or in great need of them, do nevertheless ofttimes little remember them: but even that God also doth not ever use, but seemeth strangely for long time to forget the best of them all: and that in a time of such confusion, as wherein it should seem, that some way or other, they were most of all to be employed.

3 Those other three of the line of Jehu who after succeeded, did two of them enjoy the Crown some reasonable time, & came unto it immediately upon the avoidance of [ A] such as were in it before: but long it was before the other came unto it, & besides he was soon cut off. The former of those two that enjoyed it some reasonable time, & cam so readily unto it, was Jehoash, the son of Jehoahaz already remembered: in whose time seeing we have the residue of Eliseus his Story, therefore have we, when we have seen the Story of the King, then to come to the Prophet also. As touching the King, first we have delivered unto us, what was the whole course of his reign generally: then certain particulars besides. The whole course of his reign was ill, never departing from the sins of Jeroboam, but still walking therein, as all his praedecessors before him had done: and so continued sixteen years. The particulars are of two sorts: one, a commendable regard he had to the Prophet; the other, certain dealing of his with the enemy. In that commendable regard he had to the Prophet, we have not only delivered what it was: but also, that it was well rewarded. His regard was such, that he came unto him when he was sick, and took it heauilie that then they were likely to leese him: accounting him, both his Father; and the stay or strength of that whole State. Well rewarded it was, in that the Prophet did then give him so comfortable assurance, that he should mightily praeuaile against the Syrians, even to their utter destruction; naming withal the place unto him, where he should look to have the fruition of that special blessing of GOD: and when thereupon he willed him to strike the Earth, or to lay upon it with those Arrows which he had in his hand, and he, having done so thryce, stayed [ B] there, and proceeded no farther, he told him he should have laid oftener on it, and he should oftener have prevailed, whereas now he should overcome them 〈…〉 ce. The enemies with whom he had to deal, are first those th •• now were spoken of then, •• matters fell out betwixt them, the Jews also. Those that now were spoken of, were the Syrians: and those, according as the Prophet had told him he did overcome thrice; Hazael the King of Aram then being dead, and Benhadad his Son reigning in his stead. The Jews became his enemies also, by occasion that A •• ziah their King provoked him to the field: who, being so provoked, joined battle with them, prevailed against them, took the King, brake down a great part of the wa •• of Jerusalem, made a spoil of the Temple & kings treasury, took away certain Hostages, and so returned. Of the Prophet we have no story remaining, but only that he died of that sickness wherein he lay when the King was with him, and so was accordingly buried: but, though God did not exempt him from death as he had done his Master before; yet that soon after God did so specially grace him when he was dead: namely, that within the compass of the year following, when as certain of the people were about to bury the corps of another man that was dead, & being nere to the place where the Prophet was buried before, cast in thither their Corse also in hast, for that they espied certain bands of their enemies coming in upon them: so soon as the dead corps touched the bones of the Prophet, it presently revived, and so the man lived again. And God in some measure in such sort graceth many of his servants yet; by their writings or good example while they lived, quickening others to follow them in the ages ensuing: a matter so much the worthier to be considered, as having therein good encouragement to be doing the best service we can, when as we remember how available it may prove to be, not only while our selves do live, but many years after that we are dead. The latter of those two of the line of Jehu, who enjoyed the Crown some reasonable time, was Jeroboam the son of Joash, who reigned 41. years: who also was ill; and yet vouchsafed special favor of God. Il he was, in that he departed not from the sins of Jeroboam, but walked therein as his praedecessors before had done. In that special favor that God did vouchsafe him we have delivered unto us, what that favor was: and whereupon the Lord did vouchsafe it unto him. That [ C] special favor was, that whereas God by Jonah the Prophet had fore-shown such a thing before, he now accordingly gave him power to recover all the coasts of Israel out of the hands of those that had gotten them away before. The reason whereupon the Lord so did, was, for that he saw the exceeding great affliction of Israel; and that they were altogether without help therein; yet that God was not disposed, then to take them clean away; and therefore holp them by this Jeroboam. He that stayed so long before he came to it, and besides was soon cut off, was Zachariah the son of Jeroboam who next succeeded, and was the fourth in descent from Jehu, according as the Lord had promised unto him. But first before he should come to the crown, it seemeth that God would show himself much offended with that race of Jehu, to whom he had promised it for the fourth descent; expecting belike, that they or some of them at least, should have walked more carefully in his ways: and seeing hitherto none of them would do it, neither would he yet perform that promise of his to him that now followed & was the last of them; but would hold him off in suspense for a time, to occasion him to see better unto it, than his elders before had done. For it is plain, that he came not to the kingdom, till 22. years after the death of his Father: and there was none that we read of that did reign in the mean season. That it was so long before he came to the kingdom, may thus be gathered. In the 27. year of Jeroboam his father, came Azariah the Son of Amasiah, the King of Judah, to his kingdom of Judah, and reigned therein two and fifty years. Jeroboam his Father reigned but one and forty: & so continued but to the fifteenth of the reign of Azariah or Uzziah aforesaid. So if this Zachariah had come to the Crown immediately after his Fathers death, as his other ancestors before did, then he should have come unto it in the fifteenth year of Uzziah or Azariah aforesaid: but he came not unto it, till the eight and thirtith year of his reign; so leaving two and twenty years of the reign of Azariah, before he was able to come to succeed his Father in the kingdom. In which time the people (no doubt too, were in very hard and miserable estate: being ever the less evil of the two, to have the worst King, and the greatest tyrant that ever was to reign over any people, than to have no king at all, unless they have some other Magistrate to supply for the time. For the worst King that can be, cannot be so grievous but only to some: but if there were none, nor others to supply that want for the time, then [ D] would there be confusion to all. And so it may be, that God would teach them also hereby, that if they did so little regard to live according to the ordinances that he had given unto them, neither did he much regard, if they had any policy or government at all. So when he had taught both him and them his mind for those matters, then in the end he brought in that other of the line of Jehu, to sit on the seat of the Kingdom. But he likewise did ill in the sight of the Lord, cleaving to the sins of Jeroboam, as his Fathers before had done: and so reigned but six months, Shallum conspiring against him, slaying him in the sight of the people, and reigning in his stead. Which bad dealing being here begun, held on for the most part with those that followed, so long as the kingdom it self did afterward stand: he that next succeeded, being likewise soon cut off; the residue enjoying it some farther time.

4 As touching the residue of the Kings that after succeeded, and were none of the line of Jehu, the next that came to the Crown was Shallum; who reigned only [ A] only one month: being then slain by Menahem, as himself had slain Zachariah before; so leesing that new usurped Kingdom of his, in a manner so soon as he had gotten it, and ending his life as wretchedly with it. And so it is less marvel, that these and the residue that hereafter follow, are not on all hands accounted Kings, but tyrants rather: disorderly, for the most part, coming unto the Crown, and having their government suitable thereunto. Those that enjoyed it some farther time, were two of them of one line: the others, but strangers one to the other. Those that were of one line, was this Menahem for one: and his son succeeding him for the other. Of this Menahem thus coming to the kingdom, first we have some things noted that were common to him and others: then, some other things that were propper unto himself. Common to him and others are, the time, and manner of his reign. For the time it is noted, that he reigned ten years: and for the manner, that he also did ill, walking in the ways of Jeroboam as others had done. Proper to himself are other two: one, an example of special cruelty; the other, a point of worldly policy. In that special cruelty of his, it is good to note, first what it was: then, what a token therein we may see, how mightily ambition sometime rageth. The cruelty was great, first in it self: but then much greater by one circumstance of the place that is noted. It was great in it self, for that he destroyed a whole Citty, and the people thereof, & ripped up the women with child, because they did not receive him in thither. That one circumstance of the place, is, that whereas Thapsa the city that so he destroyed, seems [ B] to be the same which was also called Amphipolis, & of which there is mention made as of the utmost border of the land that way, it being situate on the River Euphrates: & then being said withal, that he destroyed it, and all the Coasts thereof, even from Tirzah, this Tirzah being on the West side of Jordan, in that part of the Tribe of Manasseh that was placed there: this distance of the places being considered, doth plainly declare, that it was a very great and barbarous slaughter that so he made. In which respect Cummannus Flinchpachius is so much the more warily to be read, that setteth down (in his Genealogy of Christ) this Thapsah to be (he calling it Thipsah) near unto the Citty of Thirza: the distance being more than six degrees in Ptolomies Tables, from the places that are given to the one and the other. How mightily sometimes ambition rageth, is here very plainly at first to be be seen: he having so ill a title as he had, and yet wreaking his grief so bitterly on such as did not at first reciue him. In such cases to be forth-putting, was very tolerable among the Romans, in that declining estate of theirs: and thence do many of us take so good heart, and put on such face, as in such case we often do. But this may teach us (as that parable of Jotham before) that where ambition is so praedominant, there also is much iniquity, if not savage barbarity, lurking. That point of worldly policy which in him we may note, was, that Pul the King of Asshur, being stirred up by the Lord for the chastisement of the people Israel, and so coming in against this Menahem, he thought good so to present him, and so far to pacify his displeasure towards him, as not only might free him from the danger of his arms, but might be a farther strength to that his usurpation also: and so yielded to give him a thousand talents of Silver; but made the people themselves to pay it. The other of this line besides, was Pecaiah his Son, of whom we have no Story to speak off, but only that he reigned two years, and did ill in the sight of God, as his elders before him had done: and then, as his Father had slain Shallum before, and possessed himself of his Kingdom; so did Pekah one of his Captains slay him now, & took unto him his Kingdom withal. But truly it was but a small recompense to the Justice of God, for so many as his father had so unmercifully destroyed (and, it may be, without cause too, unless his tittle had been better to the place he was in, than it seemeth it was) the recompense that should be made therefore, should go no farther [ C] but only to this one person, the Son of one that was very bloody, and himself none of the best. Ahab was, as it were, but privy (or secretly consenting) to the death of one (but that it seemeth, his children were wrapped in with him too:) and yet must satisfaction be made with all his whole line, which were many; yea, with all his kindred, and friends too. Menahem had mercilessly slaughtered many, even an whole Country to speak off, man, woman, and child; not for any benefit to himsele, as did the other, but in the way of revenge, as it seemeth, and that upon a small trespass made, if it were any: and yet we read but only of one, that here is seized-on to make the reckoning. We must leave all judgment to God: but his justice is ever one; and, according to the measure of sin unrepented, may judgment be feared. But then is it a more blessed thing, and much more on our parts to be desired, that our sin be roundly punished here to our bettering for the time ensuing: than that here it should be but easily dealt-with, & then put-over to future judgment. Those that were but strangers, one to another, were those two that next followed: Pekah the former, and Hoshoah the latter, yea, and the last of all the company. Pekah likewise came to the Crown by the blood of his Master. For being one of Pecaiahs Captains, with the priuity and help of two others besides (as it seemeth, of much like place in the Court, as himself) and fifty others of his followers, he slew Pecaiah his Lord and Master, even in the head Citty of his Kingdom, and in the Palace it self: and so invaded the Kingdom withal, though but in this bad manner he got it, yet he held it about twenty years. He also did ill in the sight of the Lord, by following the ways of Jeroboam, as all his praedecessors (in that Kingdom) before him had done, and is without any farther Story, until very near the ende of his reign: but then have we two special Stories to his time, or to the Story of his reign appertaining. That we have no farther Story of him, till towards the end of his reign, it appeareth, because that both those Stories that we have of him, have no place in any part of the reign of Jotham King of Judah; but in the days of Ahaz his Son who next succeeded: and it is plain, that Jotham came to the Crown of Judah, but in the second year of this King of Israel that now we speak off; and that he reigned sixeteen years. Which of necessity taking up better than seauenteene years of his twenty, leave him not full out his last three for both those Stories that we have to him appertaining, [ D] or at least but thereabout. Whereas therefore those two Stories (as in themselves we are more fully to see) were, one of them to employ him in a piece of service, the other to learn himself and his people to know how far they offended: we may probably conceive, it was long before the Holiness of God could as it were digest to use so bad a man, and so badly coming to the room he was in, in any service of his; and that he gave him time to repentance in great measure, before that he did lay his revenging hand upon him. The former of those Stories wherein i • pleased God to employ him in a piece of service, was to the chastisement of the Kingdom of Judah, soon after that Ahaz was come to the Kingdom, and did set up Idolatry so much as he did: which chastisement notwithstanding was such, as wherein it pleased God to use likewise great mercy towards them. Their chastisement was, that this King of Israel, coming in with his forces against the Kingdom of Judah, did mightily prevail against them: killing in one day an hundred and twenty thousand of them, and (among them) certain men of special account; and led away captive or prisoners with them, of their Wives, Sons, and Daughters, two hundred thousand, together with the spoil of the Country. Wherein we may see that even as Ahaz did by his Idolatry in great measure offend, and thereby led the people to that course also; even so did God proportionably pour forth his displeasure upon them: and that, the greater their devotion was in that kind, though they might conceive of themselves, that they were (at least) very religious; yet that thereby they made themselves so much the more offensive to God, as Pope-holy persons now, and devout Idolaters in all ages do. The mercy that God therein used towards them, was in those Prisoners, and part of the spoil: wherein we have more specially noted, what advise it was that by a Prophet was for that matter given unto them; & what regard was on their partes yielded thereunto. In the advise that by the Prophet was for that matter given unto them, it is good to note, not only what the matter of it was: but also, in what manner it was delivered unto them. The matter of it was, first, as touching their ways: then, as touching his advise therein. In their ways he noteth what they they had already done: and what they were then of purpose to do. That which he noteth they had don already, was, that because God had delivered into their hands their [ E] Brethren of Jury for their sins, they had now slain them in most rageous manner, terming their rage to be such, as in detestation or greatness of it, reached up to heaven. That which he noteth them to be of purpose then to do, was, to have those Brethren of theirs their prisoners, as bond-men and bond-women unto them. As touching his advise therein, to the end they may the better receive it, first, he maketh some way unto it: then, cometh he forth with his advise it self. The way that he maketh unto it, is, that he asketh them, if their ways be not such, as that the Lord might find them faulty also. Comming forth with his advise it self, he willeth them to be said by him, and to send home again those prisoners of theirs: giving thē withal to understand (the better to move them therein) that the fierce wrath of the Lord was towards them. As touching the manner, he was indeed a Prophet of the Lord's, & it may seem so known unto them to be: but, if we mark, he did not now speak unto them in the name of the Lord, or tell them now that God had sent him about that matter unto them; but only, as it were of himself, doth give them his best advise therein. The regard that was yielded hereunto was great (notwithstanding the Prophet did not show himself therein to come unto them directly from God) first in that they yielded to let them go, (certain Elders of Samaria first requiring that of the Army, and therewithal of the King himself it seemeth; then the Army, and with them the K. himself it seemeth again, yielding thereto:) then, in that they did it in so good manner, with the spoil refreshing and arraying them first, and then freely sending them home. A very good and rare example, both of obedience unto the Prophet, yielding so fully and so generally to be ruled by him, so much to their loss, & for which they had ventured their lives: and, of compassion towards their Brethren, notwithstanding they had been, and yet were, their enemies also, & now of long had been dangerous to their estate. Many of us have taken prisoners of our brethren, even the greatest part of the maintenance of the Ministry among us, and thereby themselves withal; neither have we been destitute of Prophets that have reproved us therein: but where have we any that send back those prisoners again, and in so good manner as did the others; or when it is likely, it will be done generally, when as it sticketh so hard as it doth in all our particulars? How can it be, but that, that usurping King of Israel, and all his Army, must one day rise up in judgment against many of our lawful Kings and other Potentates, [ F] together with their people's professing the Gospel, and condemn them: even only for this, for that still they with-hold, or yet do keep so fast in their clouches those prisoners of theirs; or may they think their devotion is sound, that can still dygest to do it? The latter of those Stories being to teach the King and his people how far they offended, we are not only to mark what it is was done unto them: but withal, when, or at what time the same was done. That which was done unto them, was, that Tiglath-Pileser (called also Tilgath-Pilneeser; and Pul, another King there joined unto him, came in forcibly upon them, wan many of their Cities, and took away a great part of the people, and scattered them in Countries of his own among the Heathen. The time when this was done, necessarily falling out to be shortly after, that the Israelites had so far obeyed the Prophet, and shown that compassion towards their Brethren, it teacheth us, that as God spared not those Israelites for those two rare and special duties which now they yielded, abiding yet as they did in the sins of Jeroboam, the Idolatry of those golden Calves: so may God be as highly offended with us, notwithstanding our profession of the Gospel now, so long as we are so defective as we are in those two duties or either of them, in which we had so good example given by them, and yet is so untowardly learned of us. And true repentance doth not only amend someone thing or other that was amiss; but ever hath an eye unto all: and resteth not, till, in some good measure, it hath taken good order for all. The time of his reign thus being finished, and ending so miserably as he did, it may probably be conceived, that hereupon, he who next succeeded, took occasion to step up in his room. And so it doth immediately follow, that then Hoshea wrought Treason against him, smote him, and slew him, and reigned in his stead. But this man being the last of the Kings of Israel, in whose time the Kingdom it self was utterly abolished, so that after this time there remained neither Kingdom nor people of Israel: we are now to consider, not only of so much of the Story as concerneth himself; but of that also, which concerneth his kingdom, which together with himself did perish. That which concerneth himself, is some part of it plainly set down: and some part again, more obscurely. That which is plainly set down, is, that he did ill in the sight of the Lord; but not as the Kings of Israel that were before him: and that for some part of his reign he was in subjection to the King of Assyria; but afterward with-drew himself so far again (leaning then to the King of Egypt) that thereby the King of Assyria [ G] took oceasion to invade the Land, to the over-throw of himself, and of his Kingdom. Wherein it is good more specially to note, one thing, first, as touching the getting of this his Kingdom: and then one other, as touching that commendation, of him, that he did not so ill as the other Kings before him. As touching the getting of this his Kingdom at the first, he got it we saw, by the slaughter of him that was in it before; a very inordinate mean to obtain, not only a place of so special note, but any of the meanest places that are: and so less marvel, that it sped no better with him, but to be the bane of himself, and of all that did belong unto him. In that he was not so ill as others, and yet that in his time the whole Kingdom should be s • ruined, we may very well gather, that though we be not so very ill as many are: yet may the heaviest judgments that God useth here in this World to cast on Sinners, be in his Justice due unto us, and seize on us too in greater measure than we could have doubted; and that, without any impeachment at all to the Justice of God. That which is more obscurely set down, is, as touching the time of his reign: that whereas it is said in one place, that he began his reign in the twentieth year of Jotham, that is the twentieth year after that Jotham began his reign (for he reigned but sixteen, and as yet there was no mention made of