Of the Head Cornerstone, Chapter 15 (3 of 3)
14 Iehoram was the next that succeeded after his Brother Ahaziah, Iehoram.(who dyed without yssue) in the second yeare of his raigne: in whose time wee hauehave 2. King. 3: ….more of the Story of Eliseus; but not all, for that he out-liued Iehoram also. That which we hauehave of Eliseus in the raigne of this Iehoram, 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 selfe, that so it may best be taken. So are wee first to consider of the Story and raigne of Iehoram, and of so much of Eliseus as ioyneth with it: then of such thinges as we hauehave of the Prophet a-part by himselfe, nothing at all appertaining to the Story of the Kingdome. As touching Iehoram, first it shall not bee amisse to consider, that though he be tearmed Iehoram, a name of three sillables: yet else-where, especially where mention is made of another of that Name, the King of 2. Kings. 8: 16, 25.Iudah, there is this tearmed but Ioram, a name of two sillables, and the King of Iudah hath then the name of three sillables giuen vntounto him, though he also bee otherwise called but Ioram too. So it appeareth, that Iehoram, and Ioram, are all one: and true it is, that they both were called by eyther of them indifferently. Then as touching 2. King. 8: 21, 23, 24.his Story, we hauehave some-what set downe of him generally: then, more specially all the residue. Of that which is set downe of him generally, some part there is that doth appertaine to the whole course of his time: but some part there is that doth not belong, as it seemeth, but onelyonly 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 euill in the sight of the Lord, cleauing to the sinnes of Ieroboam. In Ibid. 2, 3.that which it seemeth did not appertaine to his whole time, but onelyonly to some part of … we are not onelyonly to consider what it is: but withall, whereupon it is, that wee are so to take it. The thing it selfe is, that it is plainely sayde of him, that hee was not so ill, as his Father and Mother: for that hee tooke away the Image of Baal, which Ibid. 2.his Father had made. The cause wherefore it seemeth that this may not be conceiued of all his time, but onelyonly of some part of it, is, for that the Prophet a while after Ibid. 13, 14.dealt so roughly with him, refusing to hauehave any thing to doe with him, bidding him goe to the Prophets of his Father and Mother; and protesting vntounto him, that, but for Iehoshaphats sake, he would not hauehave seene him: which he seemeth he would not hauehave 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 receiued good by the Ministery of this Prophet, which he did thrice: once, in his warfare against the Moabites: and twice when he was inuaded by the Siryans. Comming to consider of those thinges that are set downe more specially of him, wee hauehave in his Story diuers thinges to bee considered, not onelyonly in his life: but euen in his death also. Those that belong to the Story of his life, are all in a manner onelyonly matters of Warre: and first of his warfare against the Moabites: then, how the Syrians warred on him. In his warfare against the Moabites wee hauehave the occasion first: then, the warre it selfe deliuered vntounto vsus. The occasion of Ibid. 4, 5.it is noted to be, that the Moabites now withdrew themselues from the tribute that they were wont to pay since Dauids time: and so had done in the raigne of Ahaziah his Brother, immediatly 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 Israell did not consider, that he also and his late ancesters and praedecessors had with-drawne themselues from paying the tribute they ought to the Lord: neyther that they had diuided themselues from the Line of Dauid, to whom it was most properly due. In the warre itselfe we are to note, first in what sort they proceeded vntounto it: then, what was their successe therein. In their proceeding vntounto it, we hauehave deliuered, that the King of Israell sought to hauehave Iehoshaphat the King of Iudah, to 2. King 3: 6-9.ioyne with him herein: and that the King of Iudah readily yeelded for himselfe and his people; and brought with him besides the King of Edom, a Vassall of his. Concerning whom it shall not be amisse to note one thing as touching them all: & some others besides, as touching certaine of them. As touching them all, wee doe not read that now they inquired of the Lord before they set forth about theyr businesse: and that although they had a snub in the way; yet they made no quaestion of the lawfulnesse of theyr businesse, so neyther hauehave they any thing sayd to them about it. We also, making no quaestion of our purposes oft-times where wee ought, oft-times obtaine the much like fauour, that we are not troubled therein, but suffered to runne our owne course. Such of them as of whom it is good to note some-thing more specially, are Iehoshaphat the King of Iudah: and the King of Edom. Of Iehoshaphat 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 fielde:) and that the Lord, by 1. King. 22: 32 2. Chr. 18▪ 31. 2 Chr. 19: 1-3one of his Prophets, did very plainely reprooue him for it. He for whom he was reprooued, was but Ahab the Father; and this was Iehoram his Sonne, not altogether, but almost as bad as his Father, and it seemeth, that as yet there was no oddes betwixt: Iehoshaphat also himselfe is in diuers things of good commendation; and yet is now found in that fault againe, for which he was reprooued before. Of Edom it is no more but this, that because in one place it is said, that (at this time) there was 1 King. 22: 47 2 King. 8: 20. Lyr. Pet. Mart Fr. Vatab. Tremel. I…n. Bibl. Angl.no King in Edom, and in another place after, that Edom rebelled from beeing vnderunder Iudah, and made a King ouer themselues: therefore the learned heereon giuegive 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 subiect to the King of Iudah: which is the thing that those places meane. But because Kinges oft-times hauehave Kinges vnderunder them (as King Ben-Hadad had two and thirty, al retaining the Name of Kings, though 1 King. 20: 1, 12, 24. 2 Kings. 3: 9, 10, 12, 13, 21, 23, 26.they were at his command) and the people themselues will rather be the more quyet, if their gouernor retaine 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 Iehoram, by the Moabites, and by the King of Moab himselfe, it seemeth that the name of the King might better be giuen him (onelyonly cleering the truth of the matter) than any of those other inferior names; especially, seeing those two places that are most against it, doe no farther crosse it neyther, the one of them plainely saying, that the Deputy was King, the 1 King 22: 47 2 King 8▪ 20other importing no more, but that then they made them a King themselues, whereas before they had their King appointed them by the King of Iudah. Theyr successe in this expedition was first but hard: but afterward more agreeable to their desires. When it was but hard, yet then they sought vntounto the Lord, which we doe not reade they did before: and it is no rare thing, that aduersity maketh vsus to remember God, otherwise but sildome thinking of him. The hardnesse of theyr successe at this time 2 King. 3: 9.was, that they all brought themselues into speciall danger, to perish for lacke of Water, meeting with none in the way that they tooke, for seauen dayes together: by likelyhood, a maruellous great ouer-sight of them: and yet no strange thing, for the wisest that are, to bee exceeding wrong, yea, euen in their owne faculty (as these, no doubt, for many of them, were expert Leaders) when they forgot to take the aduise of the Lorde with them. In theyr seeking to the Lorde they had but a rough welcome at the first: but afterward they sped better. They had but a rough welcome, when as, vnderstanding that they might enquire of the Lord, by Elisha, the 1 Kin. 3: 11, 12three Kinges did not send for him, but themselues in person went downe vntounto him. Where the Prophet now was, wee doe not know. Samaria is the last place that we read of he came vntounto: but that seemeth to be too farre now, and if the Prophet 2 King 2: 25.were there, then, when they went out of Samaria without him, they left a good peece of theyr businesse behinde them; as also it is the manner of many to doe, and then to make more hast than good speede. It is thought, I graunt, that the Prophet Ioseph. Pet. Mafollowed the Campe: but his owne wordes a while after, dealing so roughly with the King of Israell when hee came to him, seeme to impart that hee had little minde to follow. If hee remayned yet in Samaria, they then tooke so much the more paynes, to speede them vntounto him: if hee were neerer, as the worde Heere 2 King 3: 11. Aria Montan.twice vsed (the Originall being so too) doth seeme to import (and yet not so neree, but that the Kinges were fayne to goe downe vntounto him, before they came at him) yet thetein also they gaue a rare example of dutifull reuerence vntounto the Prophet. And it may well bee doubted, whether great Personages, or others doe euer get any benefite of that sort of the Seruauntes of GOD (towardes theyr inward reformation) till they can bee content so to vse them, as in such case theyr calling requireth. Wheresoeuer the Prophet then was, these three Kinges being come vntounto him, hee dealeth roundly with the King of Israell twice: first notwithstanding 2 Kin 3: 13, 14this his seeking vntounto him now; then againe, notwithstanding his quyet aunswere. His seeking vntounto him now, might in reason imply, a remorse with himselfe, that hee had not sought vntounto him before: and yet the Prophet plainely telleth him, that there is no cause why hee should hauehave any dealing with him, or (it may bee, his meaning was) why hee should make any reckoning of him; and willeth him to goe to those base Prophets whom his Father and Mother so much aesteemed. A great liberty of speech: and playne enough in it selfe to shewe, that such tartnesse may bee founde some-times euen in the best men of all: and that great ones too must bee content to take it quyetly some-times at the handes of those that other-wise are farre inferiour vntounto them. The quyet aunswere that the King gaue, was as it seemeth, that hee wished the Prophet, not nowe to call such matters to minde, as might prouoke his greefe against them: but fauourably to consider, in what sort hee and the other two Kinges were, both themselues and all theyr Armyes. Notwithstanding, which milde and quiet aunswere the Prophet tolde him againe, and earnestly bound it with a great Oath (the worse sort are very often so offensiue vntounto the godlyer) that, were it not that hee regarded the praesence of Iehoshaphat the King of Iudah, hee would not hauehave vouchsafed so much as to hauehave seene him the King of Israell. Which neuerthelesse the King of Israel tooke in good part (for any thing that we find to the contrary:) an example that may be to the greater sort more easily propounded, than conceiued that it will bee pacified; it may be also, that the King of Israell was of greater moderation now, in bearing so quietly that reproofe, than at this time the Prophet was (for men are men) in laying it so roughly vponupon him. And experience often teacheth, that those that are occupied in matters of state, & with commendation weld the same, hauehave better hold of their affections, than many of those, in whom may be sound on behalfe of Gods glory, an excellent zeale. When their successe began to be better, or more a greeable to their desires, first it was but in promise onelyonly: but then in performance after. When it was but in promise onelyonly, first we hauehave a praeparation towards it: then, the promise it selfe. The praeparation towardes it, was, that the Prophet laboured so much as he did to reduce himselfe to a milder temper: in which his doing, one thing there is that is but implyed heere; but another plainely set downe. That which is but implyed heere, is notwithstanding fully gathred out of his words going before: namely, that it was for Iehoshaphats sake, that now hee did bend himselfe to their good. So is it oft-times, that for some few good, it pleaseth God to extend his goodnesse to many ill. That which is plainly set downe, is, that he woulde hauehave one that had skil in Musicke to come and play before him: a great likely-hood, that 2 King. 3: 15.he found himselfe to be farre out of temper; and withall, that he was careful to get himselfe into order againe. Finding himselfe out of temper, by that immoderate heare, it seemeth, he accounted himselfe not meete to that purpose, about which he was to be employed now: in seeking to get himselfe into order againe by that kind of meanes, and the hand of the Lord being vponupon him thereon, it sheweth likewise, that euen the good blessing of God is on Musicke also (and therefore farre from being so vnmeet for some orderly vse thereof in our Churches, as some hauehave conceyued) readily to bring vsus to some temper againe, when orderly it is to that end vsed. The promise it selfe rested in two principall points: one, about the reliefe of theyr praesent necessity; the other, about the businesse they had in hand. For the reliefe of their praesent necessity, first there is a triall of their fayth imposed vppon them: then are they promised, plentifully to be that way releeued. The trial of their faith that is imposed on them, is, that they, a-long by that valley, shoulde make many Ibid 16.ditches or pits, the better to containe the aboundance of water that should bee giuen them. The reliefe that they were that way promised, was, that though there should be neither winde nor raine, whereof themselues shoulde hauehave any perceyuing: Ibid. 17.yet should that valley be filled with water, that themselues and theyr Cattle should all hauehave plenty. Concerning their businesse they had in hande, they were giuen to vnderstand, first by the way of comparison, that this helpe that they had Ibid. 18, 19.in releeuing 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 hauehave them all, and all that they had, fully and wholly at their own pleasure. The successe that they had in the performāce insuing, was according to the promise going before: first for the reliefe of that their praesent necessity; thē for their other businesse also. For the reliefe of that their praesent necessity, they had the next morning Ibid. 20.by the way of Edom (the same belike that they had compassed seauen dayes together, and all that time could find none) such aboundance of water, that all that valley fully replenished there with. For their other businesse, whereas the Moabites, when first they vndestoode those Kings were comming against them, had gathered Ibid. 21.together all that were able to beare Armes, and now were in a readinesse in their owne Borders, wee hauehave deliuered vntounto vsus, first how they praeuailed 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 handes as faire as they could wish, vponupon a vaine conceit they had taken vp of themselues, Ibid. 22. 24.that the Kinges and their Armies had fallen out among themselues, and had slaine one another: and so were put to flight, and many of them destroyed withall. Pursuing their victorie into the Land, they praeuailed there likewise euen to their own Ibid. 24. 27.hearts desire: sauing onelyonly that at one of their principall Citties, where Mesha the King of Moab himselfe was, of themselues they gaue-ouer the War, as hauing praeuailed farre enough now, and so departed. Whereupon it was that so they did, is not agreed on by the learned themselues: but it seemeth to be, …pon detestation, & commisseration mingled withall, of a most vnnaturall and barbarous fact that they saw the King in that his extremity to commit on his owne naturall son, that should hauehave succeeded him in the kingdome, namely, that when the King had first assayed by a desperate sally to hauehave broken forth by the King of Edom, and could not, then on the walles, in the sight of them al, he sacrificed his sonne: and they on the other side, on the horror and detestation they conceyued thereon, accounting that now he was enough afflicted, would vrge him no farther, but so did leaue him, and returned to theit Country againe.
15 The Syrians (after this) warring on him, we find that they did inuade him twice: first but comming as it seemeth, to make spoyle in the Countrey; but afterward making head against the whole estate, besiedging the chiefe City thereof, Samaria it selfe. When they came in but onelyonly to spoile the Countrey, as it seemeth, they were defeated without hurt to either side (that wee read of) while they were in the Countrey: and so dealt withal besides, that for that time they quietly 2 Kin. 6: 8-13.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 diuers times sent worde 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 preuent 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 owne company; till he was giuen to vnderstand, that it was the Prophet in Israel, that so discouered his secret counsell. 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 (euen to eueryevery seuerall person) do at any time escape such dangers as are towards them, purposed by others, or meerely casuall; though he do not euer shew by what meanes 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 againe by the meanes of the Prophet. Whom when the King woulde hauehave surprised, by certaine forces Ibid. 14-20.that he sent to take him, because he could so discouer his secret intents against the King of Israel, the Prophet strangely led those forces into Samaria (the head-Citty of the kingdome of Israel) about a dozen miles distant from the place where then the Prophet was: they, all the while, perceiuing nothing, either that already they had the man among them for whome they came; or that now they were led to a place of great disaduantage to them, if so be that same aduantage had beene taken of them. So vainely the greatest Potentates that are employ themselues, whensoeuer they attempt any hurt to any of the Seruant of God; at least, when hee is purposed to stand to their defence: and yet it is not to be denied, but that God sometimes doth giuegive euen the dearest seruants he hath into the handes of the basest sort of them; but withall, as to the greater encrease of glory to those his seruants, so to the iust condemnation of those that so do vex them. In which Story we hauehave two other particulars deliuered vntounto vsus, 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 Seruant who attended him then, when he saw those forces without the Cittie, cryed Ibid. 15-17.out to his Maister, as not knowing how to escape them. VponUpon which feare of his, first his Maister tolde him, that those that were with them, were mo than their enimies: then, desiring the Lord to open the eyes of that his seruant, the Lord so did, and his seruant then saw the Mountaine round about them full of horses and Chariots of fire. When he had brought them to Samaria, the King calling him Father Ibid. 21-23.then, and shewing himselfe to depend on his direction, offered himselfe readye to fall vponupon 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 owne hearts, where themselues would gladly bestow it: but the Prophet forbidding that, required to hauehave them wel refreshed, & so to be sent to their Maister 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 yeeld therein. And this did so worke in the heartes not onelyonly of these that were so well vsed, but euen with the King himselfe besides, that for a time hostility ceased on the Syrians side against the Israelites. In that other inuasion when they besiedged Samaria it selfe, and brought the Citty to great extremity, we are first to consider of the extremity it was brought vntounto: then, how it was again releeued. In the extremity it was brought vntounto, we are to consider, what it was in it selfe: and how it 2. Kings. 6: 24-29.was taken. It was in it selfe so great, that most vile things that were to homely vse with them, were sold very deere: and two women (it is noted) there were, that agreed together to eate their owne children. The King himselfe did take it so ill, that as it Ibid. 30-32seemeth, he professed a speciall sorrowing for the same: but on the other side, was so angry with the Prophet, that he deepely protested that day to slay him; and praesently, as it seemeth, sent one about it, and himselfe followed immediately after, belike for the better effecting of it, though others there be (but I see not whereon) that otherwise Ioseph. Lyr. Pet. Martyr.take it, as comming to stay the excution which he had before commanded. When the Story sheweth vsus, how it was again releeued, it sheweth first how the Prophet (by whom they were to vnderstand thereof) was, notwithstanding the Kinges determination, praeserued: then after, it treateth of the releefe it selfe that was giuen vntounto it. The Prophet was notwithstanding praeserued, by the vnderstanding that God gaue him before of the danger that hee was in: and by the meanes that thereupon himselfe did vse to preuent it. Treating of the releefe it selfe which now soon after was giuen vntounto it, it is first declared, how the Prophet did foreshow it: then, how it was performed vntounto them. Fore-showed it was, vponupon occasion of an impatient speach, deliuered by the Messenger, it seemeth, and to picke a quarrell vntounto him, to do that which he had commanded with greater show of colour for it. The speach was, that the euill that then was on them, came from the Lorde: and therefore that Ibid. 33.now they were no longer to await any goodnesse of him. That occasion being offered, the Prophet then (putting vp the indignity of it) did plainely tell them (he had 2 King. 7: 1, 2other company with him before, and by this time it appeareth by that which followeth, that the King himselfe was come and others with him) that by that time next day they should hauehave such plenty there, that a great personage that was in the company replied againe, that it was cleane beyond all possibility: but the Prophet neuerthelesse persisted therein; and farther told him, that himselfe should see it, but because he did not beleeue it, he should not tast of it. A iudgement that in these daies also is cast on many, who in these daies of the Gospell, cannot but see the plentifulnes thereof, though themselues hauehave not the guift to make it theirs. Performed it was by the suddaine departure of the Syrians (hearing such a warlike noyce, and beeing so affrighted Ibid. 3-16.with it, that they left their Camp and all thinges therein, and fled away for their liues withall the hast they were able to make) they leauing so great plenty behinde them: but they got the first vnderstanding of it by certaine Leaprous persons who went to the Campe for some reliefe, and soone after brought word thereof to the Citty; and making thereof a farther triall, they found it to be so indeede. Of those Leapers it is farther declared, that first for a time they were altogether occupied in packing-vp for themselues, and did not praesently bring that glad newes to the Citty, who stood in great need to hauehave had it so soone as it might hauehave bin: but that feare of punnishment for that their lingering on priuate Lucre, did make them soone after to amend that fault of theirs. Many of ours that are called vntounto the Ministery, ouermuch following the steps of those Leaders that were before vsus, by immoderate thirst of priuate Lucre, are not so imployed as they ought to bee, in deliuering the glad tidings of the Gospell to the people of God: and though it be sufficiently knowne, that iudgements heauy enough are prouided for those that are so defectine in that point of duty; yet neyther doth the remembrance thereof win them to sound amendment therein. But according to the word of the Prophet, both they had now such plenty Ibid. 16-20.indeede: and yet that great personage that did not beleeue, was himselfe neuer the better for it.
16 Those things that do belong to the death of the King, whose Storie now we are in, are first of the party, by whom he should hauehave it: then, in what sort he came vntounto it. The party by whom hee should hauehave his death, was one of his Captaines, whom God himselfe ordained to do that seruice, Iehu by name, first, naming him vntounto Elias; but now setting him in hand with it by Eliseus. When hee named him first to Elias, it was, that he should go and annoint him King ouer Israel, 1 King. 16. 16while yet King Ahab, this mans father, raigned in Israel: and that God willed him then to doo 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 done by Elias then, it seemeth, it was for that Ahab a while after hauing those iudgments denounced vntounto him which God did now meane to bring on his yssue, conceiued Ibid. 21: 21-24, 27-29.some speciall sorrow thereon, and therefore God would for his time respite the same. Setting in hand with it by Eliseus now, wee hauehave more distinctly deliuered vntounto vsus, first what was done by those, by whom it pleased God to signifie his will and pleasure for that matter: then, what it was that was done by others, vponupon the vnderstanding thereof. Those whom it pleased God to vse there in to signifye his will and pleasure for that matter vntounto him, were Eliseus himself: and one other of the children of the Prophets, called also (at least as it is conceiued) the seruant of the Prophet (for there be that do not so take it) whom the Prophet then sent vntounto Lyr. Pelic. Vat. Mont. Pet. Mart. Bibl. Angl. Tremel. Iun. 2 King. 9: 1-3him about that matter. Eliseus himselfe did no more but send that is seruaunt or that inferiour Prophet vntounto him about that matter: and in the name of the Lorde: directing him also, what he should both do and say in that businesse. But whether the Lord himselfe did a-fresh set this man on worke therein; or whether Elias had left that direction with him, we hauehave not declared as also it may bee, that on that former sentence of God, himselfe did gather it; though one of the other seemeth to me to be the likelyer. The seruant of the Prophet, or that young Prophet went Ibid. 4-10and did accordingly: both in the maine point of the matter; and presently speeding himselfe away as he was commanded. The maine point of the matter was, that he both annointed him to be king of Israel: and that he shewed him what execution he should do on the house of Ahab, and what the Lorde had determined both on all that whole house of his, and on Iezebel withall; in all things agreeing to the 1 King. 21: 21-23.words of the Lord by Elias before. Those others were the other Captaines, who were in company with Iehu, when this young Prophet came vntounto him, and tooke him a-side to speake with him a-part by himselfe. Who, though at the first they 2 Kin. 9: 11-13accounted this inferior Prophet but a mad fellow: yet when Iehu aquainted them with the businesse that he had with him; they most readily yeelded thereunto, and forth-with proclaimed him to be their King. In what sort Iehoram the king came to his death being now to be seene, when the party is fully prouided by whom hee should hauehave it, we hauehave noted vntounto vsus, what disaduantage was nowe against him: and how it was to his ouerthrow accordingly taken. The disaduantage that now Ibid. 14, 15, & 8: 29.was against him, was, that he had an Army at Ramoth-Gilead; but himselfe was absent lying in Iezreel, to be healed of certaine wounds which hee had gotten in his conflicts with the Syrians before. In that his army, it seemeth, by the Text, that Iehu was a Captaine of speciall reckoning, because the residue were so readye, on the occasion that then was giuen, to proclaime him King: but Iosephus conceiueth that hee was the Generall of all the Army; and then had his maister so much the Antiq. Iudaic. lib. 9. cap. 4.greater disaduantage therein. The King himselfe likewise being absent from his Army then, about the curing of those his wounds, left his Captaines the readier opportunity to inflict a greater wound on him: and those former woundes of his, it may well be, by the ordinary course of Gods dealing with vsus, were some speciall call vntounto him, before this last stroke came to cut him off cleane. The King being in this disaduantage, and we being now to see how it was to his ouer-throw as readily taken, when Iehu perceiued how ready the Captains were to hauehave him to take 2 King. 9: 16-24.that honour vntounto him, and (belike) the rather perceyuing that the Prophets message was of the Lord, when he saw these things to bee so suteable there-unto (his Maisters absence, the Captaines so willing, and sufficient forces at hand already) hee first tooke order that none should steppe out thence to carry worde what was towardes: and then, sped himselfe and his company a-pace to surprize the King, before hee might hauehave any warning of it. The King on the other side hauing a watch, and vnderstanding thereby of a company comming a-pace towardes him, and sending foorth twice to vnderstand the cause of their comming, but receiuing no aunswere againe, and vnderstanding his Messengers were stayed, got himselfe ready so well as in that time hee could, to goe and meete them in forcible manner. At which time espying it to bee Iehu, he asked of him whether hee came in peaceable manner: but when Iehu replyed that he might looke for no peace, so great iniquity of his Mother yet remaining vnpunnished, and withall (as it seemeth) making towardes him in hostile manner, hee then perceiued what the matter was, and fled; but there in his flight was quickly slaine, by Iehu himselfe, when he had raigned twelue yeares.
17 Such thinges as we hauehave of Elisha or Eliseus the Prophet apart by himselfe, nothing at all appertaining to the Story of the Kingdome, and comming within Elisha.the raigne of Iehoram of whom wee hauehave 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 helpe, in some neede then praesently being: but one, to preuent an ill that was comming. Of those that were done to helpe in some neede then praesently being, one there is, of which we hauehave no mention where it should bee done: but of the others wee hauehave the place also something noted where they were done. That one, of which we hauehave no place noted, is of that poore Widdow, late wife to one of the Sonnes of the Prophets that feared God: seeking to the Prophet 2 King. 4: 1-7.in her distresse; and miraculously holpen by him, by the increase of that little store of oyle she had left. Of those others of which we hauehave the place something noted where they were done, some there are of which the place where they were done is more certainely noted: and some againe, where we hauehave but likelihood of it. Of those that were done where the place is more certainely noted, one there is, which the Prophet did as of himselfe: others, wherein he was requested or sought vntounto. Of himselfe we may account that to be done which he did at Sunem: and yet is it good to note withall, that hee accounted himselfe, after a sort, iustly prouoked vntounto Ibid. 8-17.it. For though he did many pleasures to diuers, according to the power wherewith he was endewed, miraculously: yet for the most part wee find not that he did such pleasures but when they were sought for, or otherwise himselfe saw some vrgent occasion. Which also we may find in Christ himselfe, and in all the seruants of God generally, who hauehave beene in like sort endewed: a consideration good to teach vsus to seeke for such help where God hath laid it vp for vsus; and that otherwise we may want, when we are in the midst of plenty. The Prophet might account himselfe (after a sort) iustly prouoked vntounto it, for that a woman of good reckoning there (for whom hee did it) was so carefull as shee was to giuegive him entertainment there, as he had occasion to passe-by that way: which it seemeth, hee often had, it standing in the way betwixt Carmell and Gilgal, and some other places whereunto he most repaired. That which the Prophet did heereupon, was, that being otherwise carefull to hauehave done her any pleasure that he was able, when he vnderstoode that she stoode in no neede of his help any such way as he supposed she might, but that indeed she had no child, & her husband was old, he then obtained of the Lord that she might hauehave a Sonne, and assured her that so it should bee, in such like time from thence, as women were wont to conceiue and beare: as also at the time appointed she had. In which Story it is good likewise to marke, both the wisedome 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 stoode but in Ibid. 13, 15.the doore: a good example in them both to take good heede, not onelyonly of euill it selfe; but also of all thinges whereon might breede suspition thereof. VponUpon request or seeking vntounto, wee find that the Prophet did such thinges, first at Carmel: then also, at Gilgall. But yet as touching the former of them, we may not properly attribute the doing of the thing it selfe at Carmell: but onelyonly that some part of it was don there; and that there he was when first the suit was moued vntounto him. That which thus far we allot vntounto Carmel, a Mountain neer to the sea side, in the Tribe of Issachar, was the restoring of that child to life againe, when in processe of time he sickned and Ibid. 18-37.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 satisfie her desire therein. The confidence that the woman had in the Prophet was such, as that she laid hir dead child on his bed, Ibid 18-28.& sped himselfe forthwith to the Prophet where he was at Carmel, no doubt for some help of him, euen in that case also. For had she had no hope that way, then she would hauehave imploied her selfe about his buriall: and vnlesse shee had had some hope in the Prophet, it is no way likely, that of al places in her house besides, she would hauehave made choice of his bed wheron to lay him. A good example of a notable reckoning of the seruants of God, euen in that rude age of the world: & that where there was such regard to the seruants of God, there was a wonderfull faith in God likewise, euen in death to looke for life. When she came to the Prophet, though in plaine tearmes she made not that suit vntounto him: yet both the passion that then she was in, and the words which then she vttered did plainly imply it, that the Prophet himselfe so conceiued, as by that which praesently he did thereon appeareth. That therefore that the Prophet thereon did, was first assaied by his seruant: and soone after performed by himselfe. By his seruant, he first assaied to restore the child to life againe, as appeareth by the answere his seruant gaue him on the way, letting him vnderstand what he had done in that busines about which he had sent him. But in that his first assaying of it, … did not praeuaile: belike to teach, both him and vsus, that the mightiest Prophets that are, praeuaile but little in such matters, vnlesse they go about them in the best manner they can. And the woman (it is plain) did not leaue him thereon, but plainly protested, that (his seruant though he sent about it, yet) she would not leaue him so. It may be also, that God hath left this story to teach vsus, that thogh in many cases there be good vse of Curates and Deputies, and that in such case the vse of thē is so needful, that in no wise it ought to be called in quaestion: yet we must take heed, that our selues do not shrink from the labour of our calling, vnderunder the cloake of vsing others therein, nor vse any such compendious waies to spare our own labour whensoeuer the case doth require it of vsus. A point of duty, that though it be not vrged (lightly) but vntounto the Ministery: yet is it as needfull, in their measure, for others also. But especially for the Minystery it is not amisse (for those to whom it appertaineth) to conceiue, that although such Homelies as we hauehave appointed, bee very good (euen the best Sermons, that for the most part we hauehave) and to speciall good aedifying to those that hauehave a reuerent regard vntounto them: yet if any of vsus hauehave that meaning, that we may otherwise imploy or take to our owne priuate vse, such Church-maintenance as God appointed, whereby an able Minister should be maintained, so that we leaue them Curates to read them Homilies, that may very well prooue, and ouer often dooth, no better than was that laying of the Prophetes staffe on the face of the Child, in stead of the Prophet himselfe. But that good Woman beeing so importunate with him, that shee would not away without him (belike shee knewe, there was faire oddes betwixt the Prophet himselfe, and his Seruant) then went the Prophet himselfe praesently with her: not tarrying to see whether his Seruaunt had doone it or not (for hee met him by the way) but readyly yeelding that readyer helpe that in his owne praesence shee had conceiued; a very good patterne for many of ours likewise to followe. Beeing come to the House, it is good to marke what hee dooth (not this at Carmell, but at Sunem now:) and all such to take our patternes hence, as are to giuegive life to such, as from whom it is departed; not onelyonly of the Ministery, but euen of all others besides, eueryevery of vsus in our owne bounds and measure. That which he did, resteth in two principall points: one, seeking the help of God from aboue; the other, vsing his owne endeauour beneath. He sought the help of God from aboue, by prayer: and to Ibid 32. 33.the end he might the lesse be cumbred therein, he first shutteth the doore vntounto him, leauing but onelyonly the Corps and himselfe within. Wherein it shall be good to mark, as first and chiefely, 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 whensoeuer any of vsus al are about to raise our selues 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 vntounto 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 wee may account, that his doing heerein may be a good patterne to vsus to follow; and withall, 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 zeale, and to hauehave some earnest desire of reformation, neuerthelesse to hauehave no great care to pray for the same a-part by themselues: but to get such families, or such seueral persons, as they hope may be allured to be of the same bent with them (vnderunder the name of reformation, to vrge a needlesse and hurtfull innouation) & then in their hearing, and leading them on to ioyne with them, to conceiue such praiers, as vnderunder the shew of confessing the deformities and wants of the praesent age or state, are indeed meere inuectiues against good orders established, and those very false and slanderous too. But these are euer out of their proper element, if they hauehave not others, whom vnderunder the name of some glorious prayer, and as it were by the force of it, they may lead farther than they are aware of vntounto the other, and set them fast on it so neer as they can. There is good vse as the case may bee, and often is, of ioyning together in prayer, and of leading others therein: but some doe vse it for their owne glory, and to lead others in thier owne priuate and distempered humor; and it is good that that abuse be also noted. His owne endeuour that himselfe did vse beneath, was, that twice hee applyed himselfe, and many of his particular members, so well as hee could, to the youth deceased, so to get some warmth vntounto him: the former of those two times so far praeuailing, that the flesh of the Childe now waxed warme, and reuied at the second; the Prophet himselfe leauing 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 leaue some time of aduisement vntounto them. So in the end hee deliuered the Child aliue to his Mother: and we, in our case, might very well hope of the like effect Ibid. 36, 37in the end, if truly we vsed like means vntounto it. That which the Prophet did at Gilgal, Ibid. 38-41.was, that miraculously he alaied or tooke away such a bitternesse from meat prouided for many to feede on, as imported all the meat to be poysoned by an hearb ignorantly put in: not causing it to be cast away, and myraculously prouiding other; but vsing that (a matter worth the noting too) which God had already prouided, and correcting the hurtfulnesse of it. Those of which we hauehave but probability onelyonly where they were done, were, one of them on the behalfe of many: and two of them about two seuerall persons. And the place where it seemeth these were done, was Gilgal, the place last aboue mentioned. For as touching the first of these three, the particular whereby it is coupled vntounto the other before, though diuersly interpreted, yet stil doth seeme 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 likelyhood) neere vntounto Iordan; and so was Gilgal that now we speake of. That which was done on behalfe of Ibid 42-44.many, was that with smal prouision brought him, he fed many, clean beyond the expectation of those that were priuy vntounto it. Those seueral 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 2. King. 5: 1.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 sheweth how the Leprosie was taken off from him, wee hauehave noted vntounto vsus, first how hee got vnderstanding, that Eliseus the Prophet in Israell was likely to heale him of it: then, how he got to be cured of him. He heard of it by a little wench of the Israelites, Ibid. 2, 3.who in the time of Hostility had beene taken out of her owne Countrey, and at that time serued Naamans Wife: she telling her Mistris, that if her Lord and Maister were with the Prophet in Israell he might there bee cured of his Leprosie; and shee letting her Husband vnderstand, what comfort therein her Maid had giuen her. To get himselfe cured of him, first he obtained the Kings letters: then, he went about it himselfe. The Kings letters he obtained vppon the report of that Seruant of his: yet not to the Ibid. 4, 5.Prophet, but vntounto the King himselfe; but imperiously enough, commanding him to cure that his seruant of his Leprosie. A foule shame to al Israel generally, that a wench could make that reckoning of the Prophet, that her Mistris, Maister, & the King himselfe, all Heathen folke, could giuegive that credit thereunto: and yet the Prophet to bee so little regarded of his owne people: not only of the baser sort of them, but euen of those that should most hauehave done it. When himself went about it, he made (as it were) two assaies of it: himselfe marring all in the former; but then speeding very wel in the latter. In the former also, for a time hee did very well: but afterward ouerthrew it againe. 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 Israell. In his setting forth, we find that he came so Ibid. 5.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 sheweth he had of him before he came forth; and the more thankfull that he would be, when he had been so holpen by him. For miserable prouision, and miserable rewarding of benefits receiued, do both of them argue, but a miserable regard of the parties by whom wee are holpen, and as miserable a valuing the benefit it selfe. 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 deliuered his Lords letter vntounto him, he was in such a passion Ibid 6, 7.or perturbation of minde, as might sufficiently of it selfe witnesse (without any thing else to help it) that the King knew not he had any such Prophet, of whom hee might hope so far to be holpen: and then, if the King himselfe did not know any such, what might this stranger thinke of his iourney, who had come so far to seek to such a one, as was so obscure among his owne people? When hee was dismissed from the King, Ibid. 8, 9.albeit he had discouragement enough there to go any farther, yet when there he vnderstood who it was to whom he was to repaire, he goeth on thyther: and there hee awayteth, with all his traine, at the doores of the Prophet. Hitherto hauing doone well, now he ouerthrew all againe, in that the Prophet did but send him word Ibid. 10-12.what he should doe, and did not himselfe come foorth vntounto him: thereuppon turning his course, and going away thence in displeasure. And wee see by often experience, that great men are so vsed to much attendance, that whatsoeuer reuerend regard they hauehave of the Prophet, euen whom they like best of all others: yet euen of those also must they hauehave such attendaunce, as neyther becommeth the one to looke for, nor the other to yeelde; and argueth withall, but vaine ostentation in the one, and an abiect and base minde in the other, conforming themselues to the lusts of Men, on hope of aduantage. And seeing the Prophet did so vse his liberty then, and that neyther in Pride not Vanity: such freedome may be vsed sometimes of other Seruants of God likewise, and they neuerthelesse not to bee hardly censured for it. The greater that God is (beyonde all comparison) than any other earthly Potentate whatsoeuer, the more should the oddes, that men of worship when they repaire to the honourable, and the honourable themselues when they repaire to their Princes Courts, do find for such matter as now we speake of, betwixt themselues and much meaner persons there, & are faine to brook it too, sufficiently teach, how little cause such Naamans hauehave to find themselues so much grieued, if in such an earthly expectation they find themselues, in some of the best seruants of the higher God, now & then deceiued. In the latter of those his assaies we hauehave set down, not onelyonly what it was: but withall, in what sort he tooke it, that hee sped so well therein. That his second assay it selfe we may account to be, when those that did attend him then, did Ibid. 13, 14.in dutifull manner perswade with him, to doe as the Prophet had sent him word to doe: and he, thereon yeelding vntounto them, did so indeede. For then he was cleane cured of his disease, and had the full end of his desire. A good place to put great men in minde, to hauehave meete attendantes about them, such as will not sticke to warne them as occasion is offered; and, that themselues doe euer allow them so to do: especially, in all such thinges as wherein they hauehave the seruants of God concurring; and to that end euer to nourish in them a dutifull regard of those that are of that profession. We hauehave had and professed the Gospell long, and yet it may be it were hard to find many great personages among vsus that hauehave such attendants, as if they should see their Lord and Maister in needlesse displeasure with some of that calling, would be so carefull to weigh him to a moderate course: but ouer many, that in such case would open their mouths wide against them; and be ready enough to passe their bounds otherwise too, in much greater and fuller measure. In what sort he tooke it, that he sped so well therein, we hauehave deliuered vntounto vsus, in that part of his dealing which afterward hee had with the Prophet: and that was, partly on behalfe of the Prophet himselfe; and partly on behalfe of God. Of that which was on behalfe of the Prophet, some part of it is out of question: but other some, not. Out of quaestion it is, that hee returned vntounto him, and would hauehave bestowed a reward vponupon him, but that the Prophet would in no wise take it. That which is in quaestion, Ibid. 15. 16.is that which followeth immediately after, when hee father vrgeth the Prophet, about two Mules-load of that earth to bee giuen to his seruant. Which (doubtlesse) may be well vnderstood, as if the meaning of Naaman were, to obtain of the Prophet, that with his fauour hee might leaue the load of two Mules of such Ibid. 17.thinges as he had brought with him to bestow vponupon him, with his seruant that did attend him: that so the Prophet might hold on his own course, himselfe not to take it; and yet might hauehave a great stroke in it when his seruant had it. For it is an vsuall manner of men (as wee may see in those that attend Princes, or any other great personages, & are in credit or fauour with them, in Officers of Courts likewise, and in many others that hauehave the like oppertunities, and can be content to bee considered, though themselues will not seeme to take any thing) to hauehave some of their seruants Catechized before to such a purpose: and of such as would seeme thankfull vntounto them, not so much to vrge it vntounto themselues, as to seeme to hauehave no farther meaning, but onelyonly to gratifie their seruants with it. Insomuch that Salomon noteth Prou. 11: 14.secrecy to be the manner of considering such; and that, if that course be obserued, it mightily praeuaileth with all that are of that sort of takers: but withall, that they are wicked men, that do make such sale of their fauour. That in this sense he Ibid. 17: 23should call that his Treasure, those his Iewels and Ornaments that he brought with him, but earth, that also is no new thing, when as not onelyonly men generally are termed earth and ashes: but euen a King himselfe, a principall personage among men, Ecclu. 10: 12. 17: 33. Ier. 22: 29. Hab. 2: 6.to humble him before God, hath the selfe same thrice together vrged vntounto him; and the Prophet deuideth such as are greedy of worldly substance, as heaping against themselues a greater quantity of Mud or Mire than they are able to beare, and so ouerlading themselues therewith. Therefore is it so much the stranger, that so many Lyr. Con. Pellic Fr. Vatab. Pet. Martyr. Tremel. I…n.of the learned should runne another course, taking the earth that Naaman speaketh off, to be the very soile or ground of that Countrey, and the Seruant that then he meant, to be himselfe: as if, when hee could fasten no guift on the Prophet, hee then desired, that neuerthelesse he with the Prophets good fauour might take two loads of that earth, ground, or soile that then they stood-on, or some where else of that Countrey, and to carry the same away with him. Concerning which, although it were no necessary argument, that seeing he could leaue none of those things with the Prophet that hee brought to bestow vponupon him, hee had yet no Mules empty to carry any such matter away with him (which notwitstanding hee might hauehave had, if he could hauehave left those things with the Prophet which he meant vntounto him:) yet is it altogether as strong, for any thing that I do see to the contrary, as is that their opinion which they hauehave heereof conceiued. Two things there be, that may seeme to hauehave hauehave induced them vntounto it: one, that the vulgar translation doth plainly set downe, that himselfe was that seruant of the Prophet that there hee spake off; the other, that immediately after he protesteth, that thenceforward he will not sacrifice to any other Gods, but onelyonly to the Lord. The vulgar translation was not onelyonly so before, as may appeare by our Countrey-man Lyra, flourishing about 1320. in Biblioth Ges…rihis Exposition thereof, printed at Norimberg (called Nuremberg there) 1497. the first printing thereof that I finde, those of Basil and Lyons beeing since: but so is it yet also, as may appeare 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 originall Aria Montan.is not so: as not onelyonly doth plainely appeare in it selfe; but is likewise acknowledged, euen by those that before I noted to be of that opinion, who seeming to follow Lyra Conr. Pellic. Fran. V…b. Pet. Martyr: Tremel. Iun.therein, neuerthelesse found that he had taken that word of aduantage for his purpose, which themselues saw they might not hauehave, and yet sorted themselues to him in their iudgement. In that hee protesteth so of his sacrificing from that time forward, that also may bee, to the ende hee would hauehave had the Prophet to hauehave taken those thinges at his handes: conceiuing that the Prophet would so much the rather hauehave done it, if he might perceiue that he did not remaine so Heathenish and Idolatrous as he was before (in which case the Prophet, hee conceiued, might not in any reason communicate so farre with him) but that now he would professe and worship the selfe-same God, that the Prophet himselfe did worship. Neuerthelesse, it is not to be denyed, but that a man so lately touched with any knowledge of God, and so ignorant yet as he was, might well be so farre conceited to hauehave of the earth of that Land to such purpose as is conceiued of them: but that other sense doe I thinke to be a great deale the likelier of the two, to be the meaning of the Text aforesand. That which was on behalfe of God, was part of it very commendable: part of it again, iustly reproueable. Commendable it was, that he then protested that thenceforward he 2. King. 5: 17.would worship none other God, but onelyonly the Lord. In that which was iustly reprouable, we hauehave not only noted vntounto vsus, what it was: but withal, how the Prophet dealt with him in it. It was no more but this, that hauing the testimony of his owne conscience, Ibid. 18.that there was no other God but onelyonly the Lord; yet neuerthelesse he did not meane, altogether to with-draw him-selfe from the semblance or outward shew of worshipping others, when as other-wise it might hauehave impared his fauour with the King: but yet, in that case, he desired God to be mercifull vntounto him. A case very vsusuall with Courtiers, and those that attend great personages, in one kind or other, euer to make bold with some point of their duty, for feare of offending: and to be wished, that …uer they hauehave some feeling of it, that they also may seeke vntounto God to forgiue them, and in some good time grow stronger. The Prophets dealing with him Ibid. 19.therein, was not to allow him so to do: but only that he did dismisse him, as being but a Nou…ce, & in that his weaknes vncapable, yet of farther instruction. Yet therin also it is good to mark, that as he, not inquiring of the prophet, what in such case he was to do, but ouer-ruling it vntounto himselfe, had no direction of the Prophet therein: so, if we will not inquire, but walk in the glimmering of our owne light, we likewise deserue to be dismissed without instruction, to noddle on forward as our selues thinke good. In that other part of the Story, that sheweth how the Leprosie was layd on another, whereas it was Gihezay the Prophets own man on whom it was laid, because the consideration of this one circumstance dooth very probably imply, that there was some great fault in him, therefore wee are more distinctly to consider, first of the fault that he did make: then, of the punishment that for the same was laide vponupon him. His fault was, that whereas his Mayster had refused those thinges, that Naaman hadde Ibid. 19-24.brought to bestow vppon him, hee first resolued that he would runne after him, and take some-thing of him: and accordingly (in his Maysters name) did so indeed, two talents of Siluer, and two change of Garments; the Noble Gentleman very readily yeelding thereto and causing two of his Seruants 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 sinne: and of one fault, to draw in another. For being returned, and his Maister asking him, where he had bin, he told his Maister he had gon no whither: and so, while hee was desirous to couer his fault in that matter, hee made a Ibid. 25. 26.plaine lye vntounto his Mayster. The punishment that for the same was laide vponupon him, had a kind of conuiction, or at least a reproofe going before: and then, the punnishment it selfe. The conuiction or reproofe was, first, but as touching that praesent lye that then hee made: but then, as touching his maine fault, which thereby hee would hauehave couered. As touching that his lye that then he made, hee did no more but charge him with it: giuing him a plaine token, that the truth of that matter was not vnknowne vntounto him. As touching his maine fault, which thereby hee would hauehave concred, his Mayster dooth aske him, whither it were a time then, so to bee on the taking hand: playnely 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 Lyr, Conr, Pell. Tremel. I….neither, as I doe take it. For I doe not finde, that there is any farther matter thereof conceiued, why he should not then hauehave taken any thing of Naaman, but onelyonly, as one supposeth, because he was not of their Religion, but a stranger therein Fra. Vatab.vntounto them: or because the Prophet himselfe had before refused it (the Seruant therby vndoing that which his Maister had done before) as is the opinion of another. But it Pet. Mart…r.seemeth to me, that the Prophet hath not respect so much to eyther of these, as to another that toucheth much neerer: but yet, that if wee doe not well marke what his fault was, wee also may easily misse it. His fault therefore was but onelyonly in that his taking (for his Mayster doth not, in his punishment it selfe, charge him, eyther with going vntounto 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 wee to consider, that it was not simply but taking, as when a thing is offered first: but first a resolution with himselfe, that he would get some-what of him; and then speeding himselfe accordingly for it. The time that hee speaketh of, must eyther hauehave relation to that time then, in some speciall respect to it appertaining: or else to be taken generally, so as concerned not that time onelyonly, but all others at any time whatsoeuer. If he should meane of that very time that then hee spake of, in some speciall respect to it appertayning, I see not what other might be conceiued, but eyther as thinges had passed then among them: or else, as it stood with the estate of the whole Church or people then. As thinges had passed then among them, it is very plain that his Maister had refused those things before: and so, that it had becommed the Seruant better, to hauehave abidden in the same course still with his Mayster. But seeing his Mayster dooth not charge him therewith, we finde lesse reason why we should doe it. As it stood with the estate of the whole Church or people then, this beeing in the dayes of Iehoram, it were not easie to finde, when the people were in better estate generally: he not being so corrupt in Religion as his Father and Brother were, and hauing so good successe against the Moabites, and against the Syrians twice, as we saw before that he had. For though Iehu afterward praeuailed against him, yet was that but in a moment, and in the last end of his raigne: which calamity also went no farther, but onelyonly to him and others of his stocke: and not vntounto the rest of the people. So it seemeth, that it was but a generall respect that the Prophet had to the time, such as concerneth all times else generally: as giuing him to vnderstand, that now (while wee liue heere) wee should attend better matters, than to runne after the thinges of this World: not onelyonly Prophets themselues; but euen theyr attendants also, and then all other sortes of people generally. And true it is, that as touching our earthly estate heere, wee should not couet, or so much as in heart desire any better estate for those matters, than it hath pleased God already to giuegive vsus, or from time to time shall giuegive vsus hereafter: but that we should gather all our affections and desires, onelyonly vntounto the seruice of God, and to such things as do appertaine to his glory. So that indeed the Prophet might well say, that this is no time to seeke after such matters: but to make our Seed-time of such thinges now, as we would be gladdest hereafter to reape. The punishment it selfe Ibid. 27.was, that the Leprosie of Naaman should cleaue vntounto him and to his Seed: and that it should be to them incurable, or that they should neuer get remedy for it. A speciall Co…. Pellic.good example to warne all men to take good heede of being so worldly; especially such as are in the place of the Prophets, yea and their attendants, and all others too: for that, as that kinde of Leprosie excludeth from the society of men; so dooth the other, from the society of those that are indeede the Children of God. Neither can we euer see these two thinges rightlie or kindly to come together, that our selues should so earnestly follow the thinges that are earthly; and yet effectually mooue others, to seeke after heauenly: neyther shall such attendants bee able to auoyde, but that they shall bring their Maisters in iealousie too, that bearing therein so farre with them, they are not the men that otherwise they would seeme to be.
19 The other seuerall person, was one of the Children of the Prophets, an Inferior Prophet himselfe: and it is, that as they were cutting downe Timber▪ by the 2. King. 6: 1-7side of Iordan) to build, and the head of one of their Axes flew off and fell into the Riuer, there was such lamentation for it, it not beeing their owne, but borrowed, that the Prophet Elisha yeelded, euen in that also to shew his power, making it to come vp and swimme aloft in the brim of the Water. A Story sufficient by it selfe to shew, that they were a poore company (but carefull withall of that they had borrowed) when so small a losse as that did touch them so neere (whereas if other men could worke Myracles, some good estate in earthly thinges would be one of the first Myracles that they would worke:) and yet withall, that God vouchsafed that extraordinary power of his to bee so plentifull in his Prophet among them, as that euen in those small matters also they should bee holpen, euen by that precious (and the same very glorious) kinde of supply. That one thing that this our Prophet did, to praeuent an ill which then was comming, hath besides the thing it selfe, another matter thereunto appertaining. The thing it selfe was, that he gaue the Shunamite warning 2. King. 8: 1, 2.of a Famine for seauen yeares together, soone after ensuing: wishing her withall, to goe and soiourne else-where for the time to her best aduantage; which also she did. A case of experience, that the secret of the Lorde is among the faithfull: and, that first he prouideth for his, before hee poure foorth his wrath on others. That other Ibid. 3-6.matter thereunto appertaining, is an example of the prouidence of God, so disposing on behalfe of the Shunamite, that when shee was returned againe, and was faine to goe to the King for her House and Land, whereinto others had gotten in that her absence, and held her from it now: euen againe rhat very time was the King in such communication of her, and that of his owne desire too, as mooued him to commaund right to bee done her with great fauour. And wee likewise are neuer to doubt of the fauour of God towardes vsus (in the way of his calling) though yet wee see no appearance of it: he euer hauing it in a readinesse, against the time that wee shall neede it, and euer (for the most part) keeping it close till then. Those that were done without the Land, were such as passed betweene 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 himselfe, that nowe wee speake off. As touching Benhadad the King, the Prophet at this time going to Damascus, Ibid. 7.and the King hearing that he was come thither, he thought good, beeing at that time sicke, to send vntounto him, to know whether hee should recouer, or not: and it shall bee good for vsus therein to consider, first, in what manner the King sent vntounto him; then, what aunswere the Prophet giueth. When the King sent vntounto him about Ibid. 8, 9.it though he were but an Heathenish man, and had beene a great Enemy to the people of God: yet hath he that regard to this Seruant of God, that he sent him of the best thinges the Countrey yeelded, the burden of forty Camels for a praesent. The aunswere of the Prophet is not so plainely set downe (at least being compared with the euent which followed) but that there bee diuers opinions thereof conceiued among Pet. Martyr. Bibl. A…l. Tremel. Iun. Pet. Martyr.the learned; and yet whereas there be foure in all, two of them are accounted the likeliest: one, that whereas the Prophet seemeth to promise recouery, and yet he perished soone after in that his sickenesse, his meaning was as touching that sicknesse, that it was not so Mortall, but that hee might very well recouer; the other, that the Prophet did not meane his aunswere to bee as touching the Kinges recouery, but helde his peace for his owne iudgement therein, and onelyonly fore-shewed what word it was that Hazaell woulde carry backe to the King againe that sent him about it. But so farre as I see, nothing letteth, but that wee may take the Prophets meaninig to bee, as his wordes are, notwithstanding, that the euent did not so follow: namely, that hee should recouer, the Prophet beeing no farther inquired for, but onelyonly as touching that his sicknesse; and the Prophet making no aunswere but … to it. It may likewise bee, that GOD reuealed, for that matter, no more vntounto him. So that although hee perished the next day after, and that then hee was not as yet recouered: yet that then hee perished, it was not by his sicknesse whereof the Prophet was inquired; but by the forcible dealing of others, and so not against the truth of the Prophets answere. Which I thinke so much the rather meete to be noted, because that some (belike to salue the matter the better, in respect of the euent that followed) hauehave made both the answere and the quaestion too, to go vponupon Tr…l. I….possibility onelyonly: the quaestion to be, whether he may recouer of that his sicknes; & the answere to be, that vndoubtedly he might, so leauing the matter plainly in doubt, whether he should or not. Which notwithstanding is no way needful, if we conceiue the Prophet to go no further, but onelyonly to that his sicknes, according as the question was to him propounded: as it may well bee, that himselfe also was ignorant, that death should otherwise seaze vponupon him so soone as it did; and though hee were not, yet leaueth it his praediction, in the bounds of the question, full and true. As touching Hazaell, by whom the Prophet returned his answere (the selfe same party that now had brought the quaestion vntounto him) wee hauehave not onelyonly such dealing as passed betwixt the Prophet and him: but some other things withall which soone after ensued thereon, and are, in their kinde some part of this Story. Such dealing as passed betwixt the Prophet and him, was first, some farther matter as touching his Maister: the residue then, as touching himselfe. As touching his Maister, after that he had giuen him a direct answere to the quaestion that he had brought him, willing him to tell his Maister hee should recouer, then hee telleth him, that neuerthelesse the Lorde had Ibid. 10.shewed him that he should surely die: a couple of speeches, that may easily seeme to crosse one another, vnlesse they be rightly referred to their owne proper places; but being so referred, leauing no doubt, but that both may well stand together. As touching himselfe, the Prophet doth very pregnantly shew him, that he should doe very much euill: and then, when himselfe made quaestion of it, he shewed him farther, what opportunity he should afterward hauehave, whereby hee might readily come to doe such thinges indeede. When he doth but onelyonly shew him, that he should do very much euill, first he maketh a way thereunto by his deede: and after explaineth the same by his word. His deede was, that praesently thereupon he fell, as it were, into a deepe Ibid. 11. Ari. Montan. Bibl. Angl.muse: and therein did both shame with somewhat (for the originall doth not ascribe th… shame vntounto Hazael, as some hauehave conceiued;) 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 foule thinges in the handes of those that hauehave a kind of reuerence to the seruants of God) wherefore he wept: telling him then, that he foresaw that he should do outrageous and barberous cruelty against the Israelites. Ibid. 12.He shewed him farther, what opportunity hee should afterward hauehave, whereby hee might come to doe such thinges indeede, when as hee seemed vtterly to detest, that Ibid. 13.such barbarity should euer bee found in him: the Prophet then telling him, that hee should be King of Syria. Those other thinges that we hauehave set downe withall, which soone after ensued thereon, and are in their kinde part of this Story, are two: one, how he discharged himselfe of this his businesse; the other, in what sort hee farther dealt with his Lord & Maister. Of this his businesse he discharged himselfe but indifferently: Ibid. 14.telling the King but onelyonly in what case he stood as touching his sicknesse; nothing at all acquainting him, in what danger of death he otherwise stoode, which the Prophet had as plainly told him. His farther dealing with his Lord and Maister was, that the next day after he bereft him of his life, and withall possessed himselfe of Ibid. 15.his Kingdome: making the more speede belike therein, least he should recouer, according as the Prophet had said that he should; wheras now, if he tooke him in time, he might seeme to hauehave died of that his sicknesse, and himselfe neuer bee brought in question for it. So immoderat a desire had he, presently to step vntounto the Kingdome, after that once he vnderstood, that in time he was to come vntounto it: a plaine example of that bad property in vsus, that if any way wee vnderstand our selues to be marked to any speciall place, thenceforward we are euer working inordinately to come vntounto it; and though therein we see a ready downfall before vsus to all manner of euill (as this man did, and whereby he should become, by his owne confession, as bad as a Dog) Ibid. 13.yet no whit at all for that to shunne it.