Of the Head Cornerstone, Chapter 15 (2 of 3)

Of the Head Cornerstone · Chapter 15 (2 of 3)

p. 3867. When it pleased God to chastice those his sinnes aforesaid, by Forraigne enemies Ainuading his Land, hee neuerthelesse dealt graciously with him in that chasticement also: and whereas the Land was inuaded twice, in either of them hee did very graciously helpe him. These inuasions were by Benhadad the King of the Syrians: both the former of them, and the latter. In the former of them hee came in with a great and mighty Army, euen into the heart of the Countrey, and besiedged 1. King. 20: 1-12.1 Kgs 20:1–12Samaria, the Head-Citty of all the Kingdome: and yet was no way prouoked now that we reade off; but trusting, as it seemeth, to his owne forces, refused great reason offered vntounto him by Abab, so the rather to make himselfe a quarrell against him. In this inuasion first comforting, and directing him by a Prophet, with small forces hee Ibid. 13-22. Ibid. 23-27.gaue vntounto him a great victory. The latter of them was about a twelue-month after, at which time the Syrians came in but to the side of Iordan, hoping to speede better in the bottom of the Countrey, than they had done on the Hils before: at which time it pleased God to giuegive Achab a greater victory, & the King himselfe into his handes; Bbut then sharply reprooued him, for that he suffered him then to escape. In which Ibid. 21-34. Ibid. 35-43. Ibid. 35, 36.latter point we hauehave a rare and strange example, of the selfe same iudgement inflicted on one seuerall person, that a Prophet denounced vntounto him, for that, being known vntounto him to be a Prophet (for it was his neighbour or fellow) & requiring the same in the name of the Lord, he did not strike him, a thing that otherwise himselfe forbiddeth: an odde example to shew 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 withall, both of what force it may be with God, and how dangerous disobedience thereto may be vntounto men, though it swarue somewhat aside from the generall rule, being such a thing as may be supposed to be lawfull (though otherwise it be not lawfull indeede) as this was, when the man himselfe did so desire, especially he being a known Prophet, and requiring it in the name of the Lord.

8 When the sinne of Ahad was such, that hee would take him away for the Asame, we are to consider, what his sinne then was: and how it pleased God to deale with him about it. His sinne was about a peece of ground of one of his Subiectes, the Vine-yard of Naboth … first going no farther, but onelyonly that hee did couet it, or faine would hauehave it; then, when it was ill gotten, that he neuerthelesse entered vntounto it. When he did but onelyonly desire to hauehave it, it was because it lay so neere vntounto him; 1. King. 21: 1, 21 Kgs 21:11 Kgs 21:2and, to make him a Garden of it: and withall, he offered to giuegive another Vine-yard better for it; or the worth of it in Money. A reasonable Gentleman, in comparison of many meaner with vsus. What his falt was, when although it were ill gotten, he neuerthelesse 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 meanes: but himselfe gaue some occasion of it. The occasion hee gaue, may it selfe likewise be occasioned by the nay that Naboth did giuegive him. For notwithstanding Ahabs faire offer, Naboth did plainely deny it: standing, as it may seeme, on some Ibid. 3.conscience therein; but it may likewise bee, that he was more stiffe therein, than eyther conscience, or wisedome required. For it may well bee, that the Lawes concerning that matter, did not so much tend to instruct priuate men what they should Leu. 25: 23. Num. 36: 7-9.Lev 25:23Num 36:7–9not in duty do, as to shew vntounto all priuate and others, how farre their power should Bbe 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 obserued; and not priuate men so much, but so farre as their owne estate shall beare, because healloweth them if neede be, to p. 387sell, but then himselfe prouideth how those Landes shall come againe, and, as they in their measure are to bee carefull to hauehave all the Lawes of God obserued. Againe, if hee stood but on conscience onelyonly, then might hee hauehave yeelded it so farre vntounto him, as by the Law of God hee might hauehave done: but that he dooth not, that heere wee reade of. And then, so stifly refusing to gratifie the King therein, so farre as hee could not but see himselfe cleered of the Lawe of GOD for that matter, it might well occasion the King (yea, and any other Neighbour or Friend, that might account himselfe to hauehave any speciall interest in him) to take it as vnkindly and ill as Achab did: at least it is plaine, that it was the occasion of his owne ouerthrowe, as soone after appeared. The occasion that Ahab hereupon gaue, was, that he tooke 1. Kin. 21: 4-6.1 Kgs 21:4–6it so impatiently as hee did: and that hee imparted the cause of his griefe vntounto the Queene. In that hee tooke it so impatiently as hee did, it was very ill, though hee hadde beene but a priuate man, and needy withall: but much worse in that hee was the King, and therefore neyther had himselfe any such neede, and by his office hee was to see, that the Lawes of God (and that Law among others) were in all his kingdome duly obserued. In that hee imparted his minde to the Queene, although it may be he had no such meaning, that shee should any way attempt the obtaining of it inordinately: yet was it in common reason most likely, that to gratifie him, she wold be doing after her manner: and his fault therein was the greater, in that hee left his Seale so carelesly too, that shee might come so easily to it, and vse it so badly as shee did. Himselfe hauing thus far giuen some occasion, shee quickly taketh the mattet in hand: first deliuering a peece of her mind vntounto him: then setting in hand with her businesse. In deliuering her mind vntounto him, both she reproueth him, as not gouerning Ibid. 7.well, in that he tooke not vponupon him better than so: and biddeth him set his heart at rest for that matter. Setting in hand with her businesse, the effect of all is this: first, to make him a way vntounto it; then, to get him to take it vntounto him. To make him a way vntounto it, she taketh her course to woorke by certaine Instruments: and Ibid. 8-10.they doe according as shee praescribeth. Her Instruments were the Nobles and cheefe Men of the Citty▪ where Naboth dwelt, to whom shee wrote in the Name Cof the King, and sealed the Letters with his Seale, to publish a Fast (as to inquire of some speciall sinne committed among them) to lay to Naboths charge, that hee had blasphemed GOD and the King, to hauehave witnesses ready, to bring him to his tryall, and to stone him to death thereon: and they doing accordingly as shee praescribed, Ibid. 11-14.when so they had doone, they sent her word of it. To get him nowe to take it vntounto him, both shee stirreth him vp so to doe; and telleth him withall that Ibid. 15. Ibid. 16.Naboth is dead. Which when Ahab heard, he neuer inquireth (that we read of) what was doone 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 Captaines, and that as deliuered by the Lord himselfe, that his Sons also were put to death with 2. King. 9: 25, 26.2 Kgs 9:252 Kgs 9:26him, and then was the murther so much the more hainous) but praesently addressed himselfe, to go and take possession: as many of our heires doe, who succeeding vntounto their Fathers, whom they knew to be hard men to others, & to hauehave come to much of their lands and goods by some kind of iniurious dealing, neuertheles do neuer enter into any such consideration, but readily enter into the fruition of those thinges themselues. How it pleased God to deale with him about this sin of his, that wee may the better finde, we are to note that iudgements were first but onelyonly denounced against him: but afterward executed also. When iudgements were denounced against him, as he had Iezebell partaker with him in his sin: so was she made partaker with him in those iudgements also. Elias therefore was now sent vntounto him againe, to meet him at the Vineyard of Naboth, there to doe his message vntounto him, by denouncing vntounto him such iudgments as he would cast on him for it: and Ahab was so touched therewith, 1. King. 21: 17, 18.1 Kgs 21:171 Kgs 21:18that in some sort he humbled him thereon. VntoUnto the denouncing of which iudgments it doth appertain, that immediatly after we hauehave set downe, that which may be some farther reason, why the Lord dealt in such sort with him. In the denouncing of those his iudgements, the Prophet, wee may well conceiue, deliuered what was appoynted vntounto him: but yet it shall bee good, that wee distinctly marke what passed p. 388therein 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: vppon the former of which, some-thing likewise passeth betwixt the Prophet and the King; but nothing (that wee reade of) vppon the latter. That which the former time passed betwixt the Lord and the Prophet, was, that Dthe Lord directed him, how to speak to the King, first as touching his fault: then, as touching some part of the punnishment which should light (as it were) on his owne Ibid. 19.person. That which now passed betwixt the Prophet and the King, was, first that the King (eyther at their first meeting, or on deliuery of this first part of his message, Ibid. 20.as it seemeth, for it is not plainely expressed) spake to the Prophet, tearming him his Enemy, and shewing himselfe greeued, that there hee had found him: then, that the Prophet, answering somewhat (yet but little) of that his finding of him, and so comming Ibid. 20-22.to the matter, first telleth him that he is become, or hath made himselfe exceeping sinfull before the Lord; then, hee assureth him (not, as in the name of the Lord, but as in his owne: yet not vnlikely, but that some other speeches passed betwixt them, though not mentioned heere, whereby all might be cleered to come from the Lord; and yet the Prophet might in good sense so speake in his owne person also) first for himselfe, that he would bring euill vponupon him, then for his yssue or linage (first simply, then by comparison of two other Families) that hee would vtterly destroy them, and withall sheweth why. That which the latter time passed betwixt the Lord and the Prophet, was, as touching the fearefull end of Iezebell: and of Achabs Ibid. 23, 24.stocke, that it also should be strangely destroyed, for the substance of it, the same in effect that was saide before. That farther reason, why the Lorde dealt in such sort Ibid. 25, 26.with him, is yeelded to be, for that he did so farre exceede in wickednesse, prouoked thereto by his Wife: and more specially, that his Idolatry was so exceeding great. In Achabs humbling of himselfe, we hauehave noted, first, in what sort hee did it: then, how Ibid. 27-29.it pleased God to accept of it. In that which he did, wee 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 seeme to boad true repentance, which notwithstanding is none indeede. 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 wee assure our selues 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 selfe to the remitting or forgiuing Eof those his iudgementes, but onelyonly to the deferring or putting off the most part of them to a farther day.

9 How these iudgements were accordingly executed, we hauehave not to consider Aof now, but onelyonly for one part of them, which appertaineth to this Story, and (as it were) to his owne person too: the residue wee are to looke for in the Stories ensuing. That which wee hauehave in this Story of him, is how hee came to his end: and therein withall, how some part of those iudgments that were foretold him, were executed on him. Comming to his end as he did, it is good for vsus to note, by what mean he came thereunto: and then what end he had thereby. The mean whereby he came thereunto, was, by a certaine warre that then he entred into: first, as it seemeth, committing an error in that, but himselfe resolued thereon; but then most plainely making his choyce ill, in the aduise that was giuen vntounto him. It seemeth he committed an errour in that, but himselfe resolued thereon, for that hauing made peace with the King of Syria, himselfe (for any thing wee finde to the contrary) would needes 1. King. 22: 1-31 Kgs 22:1–3first breake it, and so enter into needlesse warres. For it doth not appeare, but that he was content to make peace with Benhadad before, without demaund of that Citty then, when as he had fitter opportunity so to doe: neyther doth hee now make his quarrell, that it was one of the Citties that should hauehave beene restored when the peace was made, as hauing hitherro kept it from him contrary to their agreement; but that time was, when it did belong vntounto them. Diuers opinions I know there are of the cause of this warre: and, among others, that it was Ahabs duty to make this warre, for the recouery of that Citty, because God had giuen it vntounto the people p. 389Pet. Mart…r.of Israell before. But the same God that giueth such thinges oft-times to one, doth iustly take them away againe, and bestoweth them on some other: and in this case, neither was his owne Tytle to the Kingdome itselfe, very cleere; neyther hauehave wee so good warrant in the Text, anyway to take it, as that nowe hee entered into a needlesse warre. In the aduice that was giuen vntounto him, wherein hee made his choyce so ill, we are likewise first to consider what aduise it was that was giuen him: then, of the choyce that himselfe did make. The aduise that was giuen him, was first by a King who then was with him, and in the way of friendship came to make Bmerry with him, Iehoshaphat the King of Iudah: then, by others of those parts neere vntounto him. The aduise that Iehoshaphat gaue him, was by occasion that the King of Israell desired his company in that his warfare: whereunto hee readily yeelded; 1. Kin. 22: 4-61 Kgs 22:4–6but then desired withall, that first he would aske counsell of the Lord therein. This aduise being giuen (and that plainely enough, though but in the forme or manner of a request) the King thereuppon sent but for such as ordinarily went vnderunder the name of Prophets among them: but he got together enow of those (if they were not mo than a good many) euen foure hundred persons, or there-about. Who these should bee, it is not agreed: most men taking them for the Prophets of Baal; and some insinuating, Lyr. Martyr. Bibl. Angl.it seemeth, they were such as were gotten together in the place of those that Elias had slaine, which is in effect (being so taken) all one with the other. For they were the Prophets of Baal that by him were slaine. 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 doe speake in the name of the Lord. Neyther 1. King. 18: 19.1 Kgs 18:19doe I finde, that the Prophets of Baal did praetend the name of the Lord, as is conceiued: but rather as we hauehave it in one place plainely, that they professed but Baal Pet. Martyr.onelyonly. For there it is said, that they called on the name of Baal, from Morning 1 King. 18▪ 26. Ibid. 19. 22. 40 2 Chro. 17: 6. 34: 3. 1 King. 14: 23 2. Kin 17: 10. 1 Sam. 9: 12 1 Chr. 16: 39, 40.1 Kgs 18:262 Chr 17:62 Chr 17:342 Chr 17:31 Kgs 14:232 Kgs 17:101 Sam 9:121 Chr 16:391 Chr 16:40to Noone: saying, O Baal heare vsus: 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 certaine, 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 vntounto them, that theyr onelyonly place of such worship should be at Hierusalem:) therefore it seemeth, that as this whole people generally did professe the Lord; so these their Prophets of the Groues did likewise (though but after their manner) professe the Lord. And this may wee the rather conceiue, both because diuers of the Kinges of Iudah 1 King. 15: 14, 22: 43 2 King. 12: 3, 14▪ 4. 15: 4, 35 2 Chr. 20: 33. 2 Chr. 33: 171 Kgs 15:141 Kgs 15:221 Kgs 15:432 Kgs 12:32 Kgs 12:142 Kgs 12:42 Kgs 12:152 Kgs 12:352 Chr 20:332 Chr 33:17are much commended in the cause of Religion, who yet notwithstanding are noted withall to hauehave tollerated the peoples worshipping in their high-places: and because wee hauehave it plainely set downe, in the Story of Manasses, that although the people Cdid wotshippe in their High-places, yet was it not but only vntounto the Lord their God; as also the Assyrians their Neighbours (though enemies then) and priuy enough to their manner of worshipping, would make the people to doubt they were not able to stand in their hands now, because Hezechiah their King had taken away the highplaces 2 King. 18: 222 Kgs 18:22where the Lord their God was worshipped, and noted no other defect in the peoples worshipping therein, but that Hezechiah would hauehave had them to doe that in Ierusalem, 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 maner, but as the kingdome of Israel did, after that now they were deuided from the rest of their Brethren. So that, when Iehoshaphat desireth him to aske counsell 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 vp in number, that which hee wanted in weight and measure. And so doe many in these daies also, when they praetend their meaning is to inquire of the Lord, neuerthelesse not but to go vntounto those that though they retaine the profession of him, yet are they departed farre from him: not hauing the grace to repaire vntounto those, whom by the testimony of the word it selfe they may find, to be such indeede, as by whom they may bee assured, to hauehave their direction euen from the Lord. Those others that were of those parts neere vntounto him p. 390were of two sorts: many that did aduise him vntounto it; but one that did disswade him from it. Of those that did aduise him vntounto it, some we hauehave of whom we are certain 1 King. 22: 6, 11, 121 Kgs 22:61 Kgs 22:111 Kgs 22:12for that matter: others there be of whom we hauehave but likelihood onelyonly. Those of whom we may be certaine for that matter, were those foure hundred Prophets, who all aduised him to set forward, assuring him that hee should praeuaile; one of them also (and not vnlikely but that it was done with the priuity of the rest, in the name of them all) confidently assuring the same by a visible signe of those Iron. hornes. Those others of whom we hauehave but likelihood onelyonly, are those that did attend him, especially his Captaine and Martiall men: and the likelihood we hauehave, Ibid, 13, 14is that one of his attendants beeing sent to Micaiah, did earnestly labour him (though but in vaine) to frame his speach to Iump with theirs. As touching that Done that disswaded him from it, wee are to consider, first, how hee came into that company: then, in what sort he did disswade him. Being to consider how he also was brought into that company, it is not amisse first to consider of his leauing-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 iudgement of worldly people: and of what reckoning the truer Seruants of God may looke to be of heere. His bringing in now, was both mooued and vrged too, by Iehoshaphat; Ibid. 7-12and then performed by Achab: as they both sate together, while those foure hundred peophecied before them, and deliuered their iudgement vntounto them. In which it is good farther to note, first in those Princes, that Iehoshaphat, a man that had regard to God indeede, could not content himselfe with those degenerate Prophets, though Ahab could: then in those Prophets, that though themselues might plainly see (if they could rightly examine themselues by the word of God: and so might ours aswell as they) that they were farre departed from God, and from all sincerity in him; yet can they asmuch assure themselues, that hee doth acquaint them with his Will and pleasure, as if they were his true seruants indeede. Michaiah being now brought vntounto him, and we being to see, in what sort he doth disswade the king from it: that intended voyage, because it will fall out in the end, that it was not wel accepted, therfore we are first to see in what sort he disswaded 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 disswade him: but in plaine tearmes made a kind of shew, that he also did approue it. For being asked by the King of Israel, whether they should go vppe Ibid. 15against Ramoth Gilead, or not, Go vp, saith he, and prosper: and the Lord shal deliuer it into the hands of the King. Which words in what sence he vttered, it is not declared in the Text: and the learned are not all of minde in it. It seemeth to me, that the Prophet conceyuing no hope that any thing would be accepted, but onelyonly that which was to their owne liking, did therefore after a sort accorde therunto: and yet not but in such sort withall, as that the King perceiued he spake not in the freedome of his owne mind. Which also I should rather impute to some infirmity in him, notwithstanding he was otherwise resolued before (for such infirmitie is in the best) rather than account him so bold, as, at the first, in the presence of those two Kings set in their Maiesty, honourably (no doubt) attended, and before those foure hundred Prophets had any way opposed themselues against him, to speake it Ein the way of a scorne to them, which is the iudgement of the most that I meet with. Conr. Pellic. Fran. Vatab. Pet. Martyr. Bibl. Angl. Tre…el. Iun.Againe it is vsuall, that when good men are some-what daunted with feare, or carried with fauour to some partiality, or but doubting of the successe, giuegive a carelesse answer: in all such cases euer to let slip some-what withall (their owne consciences somwhat contradicting within, what outwardly they seeme to allow) whereby others that take any heed, may easily perceiue that they are not right, or that it is not their vndoubted iudgement indeede. When hee came to disswade it indeede, wee are there also to consider, in what manner hee did it: and how hee did farther confirme it, when hee sawe it called in question. VntoUnto his manner of dooing of it, doo appertayne the occasion giuen him▪ and in what sort he dealt thereupon. The occasion giuen him was, that the King, perceyuing he spake not with that freedome, that might fully cleare the same to bee his iudgement, p. 391did earnestly charge him to tell him truely, what it was that he vnderstoode to be indeede the Lords pleasure therein. And this, it seemeth, was not so much to let Iehoshaphat see, that he neuer prophesied good vntounto him, as it is taken (thogh it may be, that also was his meaning, and it is plaine that he did so apply it after:) a… for that, others might see, as well as he, euen all in effect, who then were present, that the Prophets answere was not such as did seeme to cary with it hi…gement indeede; and therefore, that if he should hauehave rested thereon, others ought hauehave seene, euen Iehoshaphat, and all the rest, that he rather caught aduantage of the prophets infirmity, than sought to hauehave his vndoubted iudgement in the matter propounded. His dealing heereupon was, that he plainly told him, as touching that Ibid. 17.matter, both what he saw: and how the Lord himselfe did interpret the same vntounto him. Namely, that he saw all Israel scattered vponupon the Mountaines, as Sheep that had no Shepheard: and that the Lord saide vntounto him, These hauehave no Mayster; let eueryevery man returne vntounto his house in peace. This so plainly implyed a strong disswasion, that Ahab himselfe right well perceyued it, notwithstanding that otherwise he was earnestly set on the contrary: but yet he interpreted it, as of some speciall FIbid, 18.bearing of the Prophet hardly against him; as neuer prophecying good vntounto him, but euer euill. Whereupon the Prophet adding farther confirmation to that he had saide before, first requiring all to giuegive eare, and telling them it was the word of the Lord: then, he telleth them how farre him-selfe was made acquainted with Ibid. 19. 23.this matter; and sheweth the King the plaine meaning thereof towards him. Himselfe was made acquainted both by sight and hearing of an honourable assembly in heauen the Lord sitting in the Throne of his Maiesty, and all his hoast about him: first propounding, how Ahab might be enticed to go to Ramoth-Gilead to his own ruine there; then concluding, that it should be by a lying spirit in the mouths of all his Prophets. The plaine meaning whereof was, that the Lord himselfe had put a lying spirit in the mouths of all those his Prophets; and had determined euill against him.

10. How this was accepted of them, we hauehave plainly set downe for the Amost part of it: but we may gather somewhat more than is expressed. That which is plainely set downe, is, first of one of those Prophets: then, of the King himselfe. That one of the Prophets was Zidichiah, who as hee was the chiefe dooer thereof all his fellowes, so may we sufficiently see in him how acceptable these dooings of Micaiah was to all the company of them: he striking him there on the face, euen in Ibid. 24.the sight of them all, as it seemeth; and insolently asking him when the spirite of the Lord went from him, to speak to so base a fellow as he. But the Prophet answered Ibid 25.quietly againe, that when that day came, himselfe should then know it: and to auoid the danger thereof, should run from chamber to chamber to hide him. In which act and presumptuous speech of Zedekiah we may note, not onelyonly a maruellous bad and sawcy dealing in him, so to strike him in the sight and presence of both the Kings; but in them also, yet chiefely 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 seruants of God must be prepared to beare such dealing; and therein to be assisted, not onelyonly not by Ahabs, but also not by Iehoshaphats too. Iosephus Antiq. Iudaic. lib. 8. cap. 10.indeede doth mittigate it much, conceyuing that Zedekiah did not in so turbulent manner strike Micheas, but to derogate to the credit of his prediction, if the Bhand wherewith hee stroke him did not presently wither, as Ieroboams did before, when he stretched it out to bid them apptehend that other Prophet. But besides that the Text it selfe hath no such matter. Zedechiahs owne words do shewe, that there was no such meaning in him, as had any such sparke of moderation, but that altogether it proceeded of violent passion: and therefore is it so much the stranger, Lyr. 1 Kings. 22: 26, 27.1 Kgs 22:261 Kgs 22:27that any other should neuerthelesse bee so conceited. The King himselfe, and in the presence of another King also, doth quietly suffer him so to be striken; and besides commandeth him vntounto prison, and to be straightly kept there till he returned. But to that the Prophet replyed againe, that the Lorde had not spoken by him, if p. 392Ibid. 28euer he returned in peace: and withall he willed all the company to marke it well. That which we may gather farther, which is not expressed, is of Iehoshaphat, who ininquiring before for some Prophet of the Lord, and yet regarding him so slenderlie now, seemeth to bee 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 affinitie; and to Princes too, that many good graces, by such vnkindly mixture, may be so abased in them, as that neither may the better sort distressed, hope of any great helpe at their hands, nor themselues retaine the account of good Princes indeed. Being thus aduized, by the one sort of them to holde on the course that already they had entred into, but, by those iudgements fore-shewed disswaded by that other, what choyce thēselues make of these, is seene by the waies that now they take, holding on the course that before they conceiued, going vp in warfare against Ramotb Gilead, either of them making their choyce very ill: the King of Ibid. 29Israell, it seemeth, as vtterly destitute of iudgement and grace to chuse any better: the King of Iudah not vnlikely but to see hee was wrong, and yet ouer-weake to breake off the course that hee was already entered into. In the Story of his end it seemeth that Ahab had some feare of that which was threatened, and that hee did something endeuour to escape it: but yet that it fell on him notwithstanding. His endeuour to escape it, was, not by turning vntounto the Lord, and giuing vp the course that he was Ibid. 30, 31in; but to performe it by a slight of his owne, and the same such withall, as was to put the King of Iudah his friend in his roome, especially the King of Syria hauing giuen Cthat charge that he did, of which himselfe, as it seemeth, had gotten vnderstanding before: a very good patterne, first what helps they are that vngodly men turne themselues vntounto in their distresse; then, how such of the better sort may looke to be dealt withall by the vngodly, when they on good-will so cleaue vntounto them, that they goe against their owne conscience therein, and put their liues in hazzard besides. It fell out notwithstanding, that hee by whom hee would hauehave made his escape, was praeserued: and that the mischiefe fell on himselfe who was the chiefe actor heerein, Ibid. 32-37.and vsed the base helpe of wily dealing to shrowd him from it. The praeseruation of Vulg. …di…. Lyr. Con. Pellic Fr. Vatab. Pet. Martyr. Bibl. Angl. Tremel. I…n. 1 King 22: 32 2 Chr. 18: 311 Kgs 22:322 Chr 18:31him that escaped, is, after a sort ascribed to his crying to the Lord: but we doe not reade, if we marke, that he cryed vntounto the Lord, in either of those places where this Story is deliuered vntounto vsus (sauing onelyonly in the vulgar translation for the latter of them) but onelyonly that he cryed, or cried out, as diuers times men are wont to do in suddaine danger, when they do not so much as thinke on the Lord withall. And it may very well be, that then on the suddaine he did not so much as remember the Lord: or if he did, yet being now in his owne conscience clogged with sinne, hee had not that freedome of conscience, as so readily to call vponupon God. But certaine it is, and plainly set downe, that the Lord did deliuer him, and made the Syrians to turne aside from him. The mischiefe that fell on him who was the chiefe actor heerein, the King of 2 Chr. 18: 312 Chr 18:31Israell, was, that he had his deaths wound in the field, by an arrow very casually shot (as to the iudgement of man it might seeme) and thereupon died that euening in the field: and to make it more plaine to be of God, it seemeth the Syrians did not get the field that day because the likelihood rather inclineth, that the Proclamation to 1 King. 22: 361 Kgs 22:36giuegive them licence to depart, is meant to bee in the hoast of Israell (the Story going chiefly of it; and most likely, that if it had beene in the Hoast of the Syrians, it would hauehave beene mentioned so by name) and because the King of Israell, though wounded, Ibid. 35 2 Chr. 18: 342 Chr 18:34yet stoode still in his Chariot against the enemy vntill euen; and because wee 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 1 King. 22 36 2 Chr. 18: 34 Pet. Martyr. 1 King. 22: 171 Kgs 22:362 Chr 18:341 Kgs 22:17thereupon) are both set downe to hauehave beene at the going downe of the Sunne. Insomuch that whereas it is conceiued, 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 Mountaines, as sheepe that had no shepheard: 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 Drather to be taken. And the hand of God being so strange heerein, as it seemeth it was, the Captaines and Souldiers, as they returned had the better occasion to call p. 393to remembraunce the sinne of Ahab in the cause of Naboths Vineyard, for which this iudgement was cast vponupon him; and to admonish themselues to take heed of the like. That part of those iudgements that were fore-told him, and was heerewithall executed on him, as appertaining to this Story, was, that when his Charriot and 1 King 22: 381 Kgs 22:38Armour, all stained and much defiled with his blood, issuing out of that his wound as he stood in his Charriot so long, were had to the poole of S…ria, there to bee washed, yea Dogges were noted there to licke vppe of his blood, according to the word of the Lord, as they had in that very place …cked off Naboths blood before. It was no paine nor shame to him, when once he was gone, that so base creatures should be so bold with his royall bloud: but comming from the hande of God, as some part of his punnishment, and so fitly answering his sinne before, it may iustly strike a speciall horror into the hearts of those that being of the greater sort, stand so much on the aestimation of their blood, and yet can hardly brooke that any of their Naboths dwell quietly by them. It is reported immediately after (as a reference Ibid. 39for no where hauehave we the Story now) that he builded diuers Citties, yea, & made an house of Iuory (a speciall odde vanity, Iuory being but Elephants teeth; and so Aria. Montan.the Originall tearmeth it, the house of the tooth:) but how much better hadde it beene for him, either to hauehave walked more vprightly in that matter of Naboth, and as a strong and mighty Protector to all good dealing, against whosoeuer should go about to impeach the same, or when he had slipped therein to hauehave stirred vp himselfe to sound and true repentance for it; than omitting those, to build him mo Citties, much fewer being moe than he could gouerne, or to spend his Treasure or time in so needlesse and vaine a toy of an Iuory house? But this foolishnesse also is stoutly followed by many of vsus: especially of those, by whom our Naboths find it so hard a matter to dwell, or quietly to enioy what God hath giuen them, and themselues by their honest labour hauehave got them.

11 The Sonnes of Ahab (that came to the Crowne) were two: Ahaziah; Aand Iehoram. Ahaziahs raigne and Story is short: but therein, we hauehave a good Ahaziah.part of the residue of the Story of Eliah, if we hauehave not al. For it is not distinctly set downe, what time he was taken vp or ascended: whether in the dayes of Ahaziah, who now raigned; or in the dayes of Iehoram, who next succeeded. True it is, Bthat his taking vp is not mentioned, but after the death of Ahaziah: but then it is true withall, that his taking vp is mentioned before we hauehave the Story of any parte of the doings of Iehoram his Brother next succeeding. Therefore the learned vsually omit that circumstance of the time, in whether of their dayes he was taken vp; Lyr. Conr. Peli. Fra. Vatab. Tr… Iunius. Pet. Mart…r.and one of them hauing a large discourse of his taking vp, neuerthelesse medleth not with that point neither: but one there is who allotteth it to the beginning of the raigne of Iehoram, and yet bringeth in no reason for him, why he should rather take it to the raigne of Iehoram, than leaue it to Ahaziah before. For as for his abiding vntill the time of Iehoram, the sonne of Iehoshaphat the King of Iudah, as it 2 Chr. 21: 122 Chr 21:12might seeme by a Letter of his to him deliuered, that may be otherwise reconciled, as we are farther to see when we come thereunto. Seeing therefore we hauehave the Story of his taking vp, before we hauehave any Story of Iehoram the King himselfe, and seeing that Moab rebelling on the death of his Father, the matter was ommitted or slipped in the raigne of his Brother, it is most likely that hee would set in hande with it so soone as he could after that once he came to the Crown, and Elias at that time was gone before: as it is heereby most likely to be before the raigne of Ioram, so hauehave I thought good this time to take it; leauing it not withstanding to the freedome of other mens iudgements, if they thinke good otherwise to take it. So hauehave we in the time of Ahaziahs raigne, 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 hauehave deliuered of him as he was by himselfe, before that God had as it were any dealing with him: then some-thing againe, when it pleased God to lay his hand vponupon him. As he was by himselfe before God had any dealing 1 Kings. 22: 5…-531 Kgs 22:5–53with him, hee is noted to hauehave done euill in the fight of the Lord, and to hauehave prouoked p. 394him to wrath, first in the the waies of his owne parents, both Father & Mother; and in the waies of Ieroboam besides: and that both Moab rebelled against 2 King. 1: 1, 22 Kgs 1:12 Kgs 1:2him; and that himselfe tooke such a fall in his owne house, as whereon hee perceiued himselfe in ieoperdy of life. By which occasion he farther vttered more impiety in him than appeared before, for that when hee thought good to seeke farther than to his owne accustomed gods for helpe, neyther did he then seeke to the God of Israell in that his distresse, but to the Idoll of Ekron the God of Flies. When it pleased GOD to hauehave some dealing with him, and to lay his hand vponupon him, it is Cgood to note, wherein God so did: and how that same dealing of God did worke with the King. As touching that which God did, wee find that it was in two thinges: one, in the matter that now we are in; the other, in a purpose that hee had of a voiage on the Seas. In the matter that now wee are in, hee did it twice: first sending him word by the Prophet, that he should not recouer because he sought to Ibid. 3, 4, 15, 16Gods abroad, as if there were no God in Israell; then, when he looked (as it seemeth) Ibid. 5-14to hauehave the Prophet at his command by his earthly forces, twice destroying those forces of his by fire from heauen, and yet sparing the third company of them comming in more dutifull manner vntounto him. That purpose that he had of a voiage on the Sea, was to be partner with Iehoshaphat, praeparing a Nauie to bee sent to the 1 King. 22: 48, 49. 2 Chr. 20▪ 35-37.1 Kgs 22:481 Kgs 22:492 Chr 20:35–37Indies to bring-in Gold: which though he obtained at the hands of Iehoshaphat, yet the Lord so brused the whole Nauy 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 diuers there Lyr. Prt. Mart.be that take it for two seuerall Stories, or that Iehoshaphat making two seuerall voyages, Ahaziah did seeke to be partner in both, but that Iehoshaphat yeelding vntounto him in the former, did deny him in the latter (for the Text in one place is plain, that 1 King. 22: 491 Kgs 22:49he did deny him: in another place againe the Text doth witnesse, that the Prophet Eliezer did charge him, that he had taken in Ahaziah to be partner with him) seeing 2 Chr. 20: 372 Chr 20:37the Scripture maketh no mention, but onelyonly of one such voyage intended, and of none performed, and seeing the place wherein Iehoshaphat denyed is the former, and both of them true (both that he denyed, and that he yeelded:) the best reconciliation seemeth to be, that first he denied (and that we hauehave plainly recorded) but yet that afterward he yeelded (which indeede we hauehave no where deliuered vntounto vsus, but that the Prophet did so charge him, and tolde him that for that cause the Lord had broken his Nauy) and so is it interpreted by others also. How that dealing of Tremel. Iun.God preuailed with the King, we hauehave not plainly deliuered vntounto vsus, but only implyed, that seeing wee hauehave neither mention nor token of his amendment after, it seemeth that neither of them both preuailed with him. So the Lorde tooke him away when he had raigned but two yeares, nor those full out neither, as by comparing the beginning of his and his Brothers raigne togither may soone appeare, himselfe beginning in the seauenteenth, and his brother in the eighteenth yeares of Iehoshaphat.1 King. 22: 51 2 King. 3: 11 Kgs 22:512 Kgs 3:1

12 That which we hauehave of Elias the Prophet, and (as it seemeth, as I said before) in the time of this Kings raigne, is of his taking vp into heauen. such another Aexample of another estate aboue (after that once we hauehave done heere) 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 cleered, by the Ascension of Iesus Christ that followed after. But whereas God, according to his wonted manner, would not take away one, but that he would giuegive another, so falleth it out, that we are not onelyonly to consider of Eliah himselfe: but something also of him, that was left vsus in his roome. In that which concerneth Elias himselfe, it seemeth God had a speciall respect, both to that people of his then: and to all others generally that in any Age after should come vntounto him. That wherein it seemeth God had respect vntounto that people then, was, that he would vouchsafe that Prophet of his so speciall honour: and that hee would hauehave it in such sort done, as might resolue them of the certainty of it. The honour that he would now vouchsafe him, was, that he should p. 3952 King. 2: 1-122 Kgs 2:1–12not finish his course among them after the vsuall 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 aboue any glory that earth could yeelde, bee taken vp aliue to the Heauens. For the manner of doing it, wee are first to consider what the manner was: then howe it is, that it might resolue them of the certainety of it. Of the manner of it, some part thereof fell out, as it were, of itselfe: and some part againe was vrged by others. Of that which fell out as it were of it selfe, some part of it was common to many: other, more proper to certaine of them. That … was common to many, was, that it was so knowne a thing, both that hee should bee taken vp: and the very time about when it should be. That Elias himselfe knew …; it appeareth almost in all the whole Story: especially when he asked Elisha his attendant, Ibid. 9what hee should doe for him, before hee were taken away from him. … likewise thereupon, as it seemeth, being three seueral times desired to stay where then they were, euen by his Mayster the Prophet himselfe, neuerthelesse would in no wise Ibid. 2, 4. 6leaue him, but still attended him, euen to the end: and himselfe acknowledged to others twice (as occasion was offered) that he did know it. That it was knowne to others Ibid. 3. 5also, to how many we know not, but that it was knowne to many, it appeareth plainely, by the Children of the Prophets (as there they are called) or the Students of Ibid. 3, 5.Diuinity (as we vse to tearme the like) that were at Bethel and Iericho; either of those Bcompanies 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 farre Ibid. 7.off looking after them, belike to see how it should be. Whereby also, for these two places, Bethell and Iericho, it plainely appeareth, and it seemeth for diuers others besides, that there were many of them, that in this corrupt state of theirs neuerthelesse gaue themselues to the study of the Law of God, and had those that exercised them therein: and it is not vnlikely, but that the better sort of the people purposely betooke themselues to that course, so to retaine the knowledge of God among them still, in those corrupt dayes, so well as they could; as on the other side, that neyther people nor Prince were so egerly bent agaiast the truth of God, but that this sort of people might like-wise finde harbour among them. Those to whom there were some thinges more propper, were Elias, and Eliseus. In Elias wee hauehave one thing that is no more but onelyonly probable: but some others, that are more certayne. Probable it is, that seeing hee went immediatly before his departure to those two places where those young Prophets and Studentes of Diuinitie were, that hee had to deale with them in some thing of speciall moment: and yet, because wee hauehave nothing recorded that hee did there, it may bee it is but to direct vsus, nowe to beholde in this action of his, that which after wee shall see more fully in Christ. For though Christ imparted the praesence of his naturall body to all, not onelyonly to Disciples, but to all the whole multitude of his Enemyes and Friendes indifferently, so long as hee was to bee occupyed in the Mynistery for which hee came into the World: yet when hee had doone, was risen againe, had a gloryfied body, and was vppon his departute from them, though hee appeared then also to many, and the same diuers and sundry times, and at one time to fiue hundred at once; yet wee finde not that euer hee imparted the praesence of his gloryfied body, but onelyonly to those that were Disciples. So it may bee, that so farre as the taking vp of this Prophet now, was to raise vp theyr heartes to the consideration of another woorke of that kinde that should afterward bee of farre greater glory, which was the Ascension of IESVS CHRIST: so farre likewise shoulde this resemble that other also, in that now after hee had doone his Mynistery, and was to bee taken vppe from them, hee shewed himselfe but onelyonly to the Children of the Prophetes; though before (all the time of his Ministery among them) he imparted himselfe to all indifferently. CThose that are more certaine, were, first when he would gone alone: then, when hee tooke Eliseus with him. When hee would hauehave gone alone, he was diuers times in hand with Eliseus, who then did attend him, to hauehave tarried behind him: Ibid. 2, 4, 6.and, as it seemeth, in the way of modesty, as not desirous to hauehave any acquainted with it, when GOD should vouchsafe him, so vnworthy a Creature, that excellent p. 396honour. Taking …son… with him▪ and c…ing to I… in passe …er there, … the Waters with his Cloake, and they …, so that Ibid. 8.they both passed …uer on dry Land: euen in that thing onelyonly God vouchsafing him a … rare and speciall glory. But seeing that on the other side of Iordan hee w… to hauehave that other his g…t… glory, the depth of the Riuer might now bee no hinderance vntounto him: as others also of the Seruaunts of God shall hauehave no let … of such honour as GOD dooth meane them, when the time is once come that they should hauehave it. Beeing gotten ouer; both he asketh Eliseus what he should doe for Ibid. 9, 10.him before that hee were taken from him, as hauing care of his estate after: and vnderstood what choyce hee had made, in such for: hee aunswered him therein, … both witnessed that himselfe had a fore-knowledge of the yssue of it; and neyther assured Eliseus that he should hauehave his full desire, neyther yet discouraged him therein. So fauourable a kinde of sure (belike) the Prophet saw it to bee with God, that although himselfe graunteth it was an hard matter that hee had asked, yet hee graunteth withall it was not vnpossible but hee might obtaine it. In Eliseus wee hauehave a speciall cleauing vntounto his Mayster, so often mooued to tarry behinde; Ibid▪ 2, 4, ….but neuer taking the aduantage of it: and hauing free choyce to aske what hee would, wherein to hauehave his Maysters sauour before bee were taken vppe from Ibid. 9, 10.him, that he passed ouer the whole World, and all things therein, and onelyonly craued the guift of the Spirite, 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 apparant, as that none might bee ignorant of it; nor yet so obscure and scant, but that so many as would, might hauehave vndoubted knowledge of it. For it was knowne before to diuers, at least to those Children of the Prophetes at Bethell and Iericho, Ibid. 12.and to Elisha withall: seene likewise, out of all quaestion by Elisha then with him; Dand, as it seemeth, by those fifty men of the Sonnes of the Prophets, who looked after them a farre off. And GOD it seemeth would hauehave it so knowne, to make the authority of his Mynistery while he was on Earth among them, to bee the more regarded with them. But then must all take heede, that none conceiue such a manifestion of such thinges as many a one would himselfe imagine: but that eueryevery one hold himselfe fully contented with such manifestation onelyonly as it pleaseth God in his wisedome to giuegive vsus. He that prophecyed against the Altar in Bethel was no sooner gone out of the Citty, but hee was found slaine of a Lyon: this man neuer opened his lippes against the Golden Calues that we reade of (but onelyonly against the Idolatry of Baal) and nowe is taken vp into Heauen, And whereas Elias was so notable a Prophet, and did not meddle with that kinde of Idolatry (and yet most likely to hauehave gone so farre as it pleased God to appoint him) it may seeme that God would teach them thereby (and vsus with them) that once reproouing must be sufficient, though it be neuer mentioned more. The respect that heerein God may seeme to hauehave vntounto all generally, is, to teach vsus these two Lessons: first that there is another estate abiding for vsus in the world to come, and that so glorious, that euen the enterance thereunto is glorious also; then, that in this little seruice of Elias so notably rewardad heere, we may conceiue good hope of vndoubted rewarding all faithfull seruice there.

13 Hee that was left vsus in his roome, was Eliseus or Elisha, who had attended Ahim the latter part of his time, was appoynted before to succeede him, and now hence-forward was Prophet in his roome. Of whom wee hauehave much in the Storyes ensuing: but for this time wee are to consider no farther of him, than seemeth to come within the raigne of Ahaziah the King that nowe we speake of. And that it is no more, but onelyonly of such thinges as were doone in the place where yet hee was: and then of some others as he returned to those two places where at his Mayster had beene but lately before. In the place where then he was, first as touching his owne behauiour when his Mayster was taken from him, seeing that Charyot and Horses of Fire suddainely to part his Mayster and him a-sunder, and his p. 397B2 Kin 2: 12, 132 Kgs 2:122 Kgs 2:13Mayster to be carryed vp into Heauen in that Charyot by a Whirle-winde, hee cryed out: My Father, my Father, the Charyot of Israell and Horse-men thereof (so complayning, it seemeth, that hee had lost a needfull stay; and the Kingdome it selfe the maine part of all their strength:) and then, in that passion of sorrow, rent his Cloathes: and yet (not as a man vtterly ouer-whelmed with it, but ready to take hold of any comfort that should befall him) tooke vppe the Cloake of Eliah which fell from him. Of those others that hee did as hee returned to those two places where his Mayster was a little before, some there are that were doone in the way: and some others at the places themselues, Those that were done in the way, were two: one, that himselfe also now assayed (but with some diffidence it seemeth, for Ibid.that hee stayed there for a time, and afterward spake some-what doubtfully too: and yet both these might bee otherwise also) to part the Waters of Iordan, and to come ouer on dry Land as his Mayster had gone before, striking the Waters with his Maisters Cloake, and so got passage for his returne, as his Mayster and hee had as they went forward; the other, that those fifty men of the Children of the Prophets Ibid 15.that were looking after them, perceiuing nowe, that the Spirite of GOD that did rest on Eliah before, was now giuen to him, or that hee was endued there-with, came to meete him, and did him reuerence, as vntounto him that now was Prophet in his Maysters roome. In the former of which wee may see agayne, that the effect oft-times is better than our Fayth: and in the latter, that where wee see the Spirite of GOD to hauehave lighted, there should wee likewise place regard correspondent. Those two places wherein his Mayster had beene but lately before, were Bethel and Iericho: but in this his returne hee first commeth to Iericho, and then after to Bethell. From Iericho, 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 Ibid. 16-18:Mountaynes, or in any of the Vallies, as they conceiued it might so bee: and yet it is very playne, they met him on the way; and because the motion of this sending is immediatly noted to hauehave beene made, therefore might soone conceiue, that they were sent from that place where they met him, and it may bee, that so they were. But it seemeth rather, that seeing they were of Iericho, they would first attend and bring the Prophet thyther: and seeing they tarried forth three dayes in seeking, Cit seemeth they tooke prouision with them; which is not so likely, they had done when they came to meete him, because they knew not then (depending on the Prophet therein, so much as after they did) whether they were to goe about that businesse or not. Againe, it is plainely noted, that they returned to him to Iericho: and that the Prophet stayed them there. In which sending, and those so many, so desirously going about that businesse, sparing no time to hauehave performed it, if it might hauehave beene doone, and yet not beeing able to doe it, wee may plainely see, that God would yet adde that farther confirmation vntounto that his people, that that Seruant of his was indeed taken vp, 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 labours among them. While this Prophet was there, the inhabitants of the Citty, or certaine of the Ibid. 19-22.Elders of them, complained vntounto him of the vnwholesomnesse of the Water they had there, and how it made the ground (such belike as lay neerest vntounto it, or which sometimes it did ouerflow) barren also. Which complaint of theirs seemeth not to bee, as onelyonly misliking that they had no better; but on hope they conceiued to hauehave help by the Prophet: else it is not like the Prophet should so readily hauehave set in hand with so extraordinary an helpe vntounto them. But they so desiring it as they did, and, though ordinary means did fayle, yet seeking to him as ordayned of God, by whom it might please him to woorke extraordinarily, hee yeelded vntounto them, and myraculously healed those waters of theirs: God meaning thereby as it seemeth, by this so rare and speciall a woorke, doone by the speciall power of GOD, so much the better to confirme his authority, and to commend his Mynistery vntounto the people of his time. But one thing there is therein, which needeth more specially to bee considered; namely, that the Prophet vsed Salt heerein: a thing that by the iudgement Lyr. Conr. Peli. P…. Mart…r.of most men was directly against the matter that hee hadde in hand (as p. 398an occasion, so far foorth, to make it more barren, and not more fruitfull) but that being the way to commend vntounto them so much the more the power of God. And true it is, that diuers places of Scripture there be, that seeme altogether to condemne salt of barrennesse; but, if we marke, they are of two sorts: most of them speaking of such earth, as is of saltish nature and ouermatched therewith, or that the whole Dsoyle is salt indeede; 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 Corne. Such of them as suppose the ground to bee of saltish nature (as diuers of them do) though the soile it selfe be not meere Salt, yet may they very well boad barrennesse (as indeede they do) Iob. 39: 9. Psal. 107. 34. Ier. 17: 6. Ezec. 47: 12. Soph. 2: 9. Natur. hist. lib. 31. cap. 7.Job 39:9Ps 107:34Jer 17:6Ezek 47:12Zeph 2:9because it is plaine, that such thinges as grow on vsuall grounds, and are most in vse 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 hauehave great beds of Salt vnderunder those huge sands that they hauehave; that they hauehave such plenty of it, that they make wals and houses with it, in steede of stones; and that they hauehave euen Mountaines of Salt: and hee addeth withall, that eueryevery such soile is very barren. There is mention likewise in Iury it selfe, of a certaine valley of Salt-pits, in the maine Land, it seemeth, lying on the West of the East-end of the 2. Sa 8: 13. 2. Chr. 18: 12. Chr. Adrich. 2. King. 14: 7. 2. Chr. 25▪ 11. Ios 15: 62. Adrichom. Conr. Pell. Iud. 9: 45. Lyr. Con. Pellic. Fran. Vatab Pet. Martyr. in 2. Reg 2. Bibl. Angl.2 Sam 8:132 Chr 18:122 Kgs 14:72 Chr 25:11Josh 15:62Judg 9:452 Kgs 2dead 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 vngracious Imp, Abimelek: who hauing gotten Sichem, destroyed the Citty and sowed it with Salt; which in like sort is expounded, that he did it to make the soile barren, so to be after vnprofitable to others. But strange it is, that so many of the learned should account, that the sowing of Salt (vnlesse it were in great quantity, which is not likely, and wee doe not reade off there) should make the ground vnfruitfull: when as also it is not said that it was sowne in the fields or grounds thereunto appertaining; but in the Citty, which was not to bee sowne, and whose ruins made it vnmeete enough to such purpose, without any helpe at all of the other. For there is another vse of Salt in the Scripture, which might seeme to agree to that place much better than this: namely, when it is vsed to signifie a couenant, and that the same should bee inuiolable. In which sense the people of God were willed to hauehave Salt Leu. 2: 13.Lev 2:13in all their offerings, where also it is called the Salt of the couenant: and when God Ewill assure Aaron of certaine Fees, out of the oblations of the children of Israell, that euer they should appertaine to him and his, he telleth him that he should bee a couenant Num. 18: 19.Num 18:19of Salt, as …uer to stand inuiolable. So it may be, that when Abimelek sowed Salt in the ruines of Sichem, his meaning was, to abandon it for euer (in his resolution, as he was inraged against it then) from beeing inhabited any more by others, (notwithstanding it was the Citty where himselfe was borne, and that he had much of his Kindred there; so vnnaturall and impious a tetch was he:) and this doo I rather Iud 8: …1. 9▪ …-3Judg 8:1Judg 8:9encline vntounto, for that I finde it also to bee the iudgement of others. And that Tremel. I…n.salt is not to be accounted to hauehave any such property in it selfe, to make the grounde 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 fruitfull, if it be moderately vsed, a Gentleman, M. P…a…: in the second part of his Iewel-howse of A…t and Nature and of it pag 38-60.a Countrey-man of ours, studious in the secrets of Art and Nature, hath out of Ʋalentius and one Maister 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 speciall good compasse or mean our to the grounde, and that by the same reason diuers other thinges thereunto enclining, and putrified creatures, are in their kinde good also. As also he setteth downe (of credible report) that halfe so much Bay salt as you hauehave seede, mingled together (yet speaking there but of Winter Corne onelyonly) Ibid. pag. 43.will be a fit and due proportion, to sow them together. Whereas also Doues-dung Pet. Martyran 2. Reg. 6. 25. 2. Reg 6: 25. Ioseph. in A…t. lib. 9. cap. 2. et. Pet. Martyr.2 Kgs 6:25is taken to be so good meaner to Lande, as experience it selfe eueryevery where teacheth, and time hath beene when in a famine it hath beene solde very deere, and as some do suppose, for the saltnesse of it: both these layed together may well inferre, that salte things do not make the ground barren; but fruitfull rather. Now therefore to returne p. 399to our place againe, if it bee so, that Salt maketh the Land more fruitfull, then Eliseus taking a little Salt, and casting it into the head of the Riuer, did not a thing contrary to that operation which he would hauehave it to hauehave with the Water, and the ground that it passed by; but on the contrary side tooke such a matter as directly tended vntounto it, though for the quantity it was of no force or vertue to such a purpose, and as short thereof as might be: as when a while after hee would raise commodity 1. King. 4: 1-7.1 Kgs 4:1–7to a poore Widdow whom her Husband had left indebted, hee wrought Fon no contrary not diuers meanes, but onelyonly on that little store that shee had. At Bethel we hauehave such Story of him, as that although the Prophet sustayned no more, than men of his calling might euer looke for at the handes of the World, one way or other: yet did it little become that Citty, that hee should hauehave it offered vntounto him by any of theyrs; they hauing a company of the Children of the Prophets residing among them. The matter was, that as he came thyther, a sort of Children came foorth wondering at him, and mocking him, crying vntounto him, Come vppe, thou 2. King. 2: 23, 24.2 Kgs 2:232 Kgs 2:24Balde-head, Come vppe, thou Bald-head. But it is not likely, that the Children would hauehave beene so forward in that matter, especially so many of them (for though they had beene no moe but onelyonly those that by and by were slaine thereupon, which is not so likely, for that the Text it selfe seemeth to make those but part of them) but theyr Parentes also made at all no reckoning of him to speake of, but rather had him in great contempt, or rather in a manifest scorne. But Eliseus cursing them thereuppon in the Name of the Lorde, it praesently came to passe, that two Shee-Beares came out of the Forrest, and tare in peeces two and forty of them: a very good example to shew, both how the best men may bee prouoked (especially, by the contempt of theyr persons in such a Function as it; and how readily the Lord dooth in such case take part with them also, and effecteth the cursses that they in greefe of theyr heartes hauehave vttered. But whereas hee went from hence to Carmell, Ibid. 25.and returned thence to Samaria againe, wee cannot say, that both these were likely to bee in the time of Ahaziah too: sauing that very well they might, especially the former of them; and wee hauehave no Story in eyther, but onelie that thus he trauelled yet, and in Samaria, it seemeth, it was, that we hauehave next Story or tydings of him.