The History of the Old Testament Methodized, Chapter 5 · Section 19 · Concurrent kings · Isreal · Jehoram

The History of the Old Testament Methodized · Chapter 5 · Section 19 · Concurrent kings · Isreal · Jehoram

p. 545JEHORAM [or Joram, 2 King.The 9th. King of Iſrael, JEHORAM. 8.16.] ſecond Son of Ahab ſucceeded his Brother Ahaziah, in the latter end of the 18th. year of Jehoſhaphat, and reigned twelve years. He did evil in the ſight of the Lord, but not like his Father or his Mother. He put away the Image of Baal which his Father had made, but cleaved to the ſins of Jeroboam, p. 546and upheld ſtill the Idolatry of the Golden Calves, 2 King. 3. from 1. to 4.

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

Elijah therefore addreſſing himſelf to this journey, (immediately after which he knew he was to be taken up into heaven) and not knowing (as it ſeems) whither the Lord would allow any witneſſes to be preſent to ſee his Aſcenſion, or deſiring to be alone that he might the better prepare himſelf for this his ſtrange paſſage to the other world, or deſiring to try the conſtancy of Eliſha's love to him, and to diſcover whither God had revealed any thing to him concerning this his aſſumption, or whatever elſe the reaſon was, when he was going from Gilgal, he adviſed Eliſha to ſtay there. But Eliſha told him, As the Lord liveth, and as thy ſoul liveth, I will not leave thee, ſhewing therein his grateful faithfulneſs to his Maſter. So they came down together to Bethel **In his locis erant Prophetarum conventus, quos Reges Iſrael quamvis Idololatrae paſſi ſunt. Quod ſingulari Dei Providantia factum eſt ne populus ipſius praeſidio verbi ſui penitus denudaretur. P. Martyr., (which City was indeed ſince the diviſion of the Kingdom won by Abijam, 2 Chron. 13.19.) but it ſeems it was afterwards recovered, and was at this preſent in the hands of the Kings of Iſrael. The Sons of the Prophets that dwelt there came to Eliſha (Elijah probably not being by) and ſaid to him, knoweſt thou not that the Lord will take thy Maſter from thy head this day ††Id eſt brevi non enim uno die conſecerunt hoc iter. A capite tuo, a praeſentia tua, vel a capite tuo, i. e. ſurſum rapitur, nempe in caelum. Some think here is an alluſion to the Elder Prophets ſitting in high places in their Schools above the heads of the younger, and the younger ſitting in lower places, & as it were at their feet, Act. 22.3.Acts 22:3? that is, take him up and carry him over thy head to heaven. It ſeems the Lord had revealed Elijah's aſſumption unto ſome of p. 547them(c)(c)Deus eos qui cum Prophetis vivebant paulatim aſſuefaciebat Prophetiae, nunc hoc, nunc illud de conſiliis ſuis ipſis aperiens. Grot., thereby inuring them by degrees to receive Prophetical revelations. They therefore ask Eliſha whither he were not acquainted that Elijah ſhould be taken up from him into heaven very ſhortly? He tells them, He knew it very well, they needed not enter into any diſcourſe with him about it. Elijah would have had Eliſha ſtay here, telling him that he himſelf muſt go up to Jericho, (where was another School of the Prophets) which he alſo muſt viſit. Eliſha anſwers him, as he did before, viz. that he would not leave him. So they came together to Jericho. The Sons of the Prophets there alſo having Elijah's aſſumption revealed to them, they askt Eliſha the ſame queſtion that thoſe of Bethel had done, and he gave them the ſame ſhort anſwer. Elijah would have had Eliſha to have ſtayed here, telling him that as for himſelf the Lord had ordered him to go to Jordan. And hereby he tried his conſtancy and faithfulneſs to him a third time, as our Saviour tried Peter's love, Joh. 21.15, 16, 17. Eliſha tells him again as he did before, He would not leave him. So they two went on. Fifty Sons of the Prophets of Jericho, (knowing what was to be done) went and ſtood, though at ſome diſtance in the ſight of the place where Elijah was to be taken up to heaven. This was ſo ordered by Divine Providence that there might be many witneſſes of Elijah's aſſumption**Thus was our Saviour taken up, while many beheld it, Act. 1.9.Acts 1:9. Elijah and Eliſha coming to the River Jordan, Elijah took his mantle and wraping it together, he ſmote the waters and they were divided hither and thither, and ſo they two went over on dry ground. See Joſh. 3.17. When they were come to the other ſide of Jordan, Elijah ſaid to Eliſha, Ask what I ſhall do for thee (as Gods inſtrument) or what I ſhall crave of God for thee? Eliſha ſaid, I pray thee let a double portion of thy ſpirit be conferred upon me; that is, a great and eminent meaſure of the gifts of the Spirit wherewith thou art endued, even double to what other Prophets uſually receive, ſeeing I am to ſucceed in thy room, [1 King. 19.16.] and to be a Father to the Schools of the Prophets, and to be chiefly imployed in oppoſing the daring p. 548corruptions of the times; Elijah ſaid to him, Thou haſt asked an hard thing, that is, a thing not eaſie to be obtained, and which God doth rarely beſtow on his ſervants the Prophets; nevertheleſs if thou ſee me when I am taken from thee, it ſhall be done. And this condition poſſibly was added to make Eliſha the more heedful in obſerving the manner of Elijah's departure, that he might be an eye witneſs thereof, as the men of Galilee were of our Saviours Aſcenſion, Act. 1.10, 11. As theſe two great Prophets were talking together (Elijah having informed Eliſha as 'tis probable of ſuch matters as ſhould fall out in Iſrael after his departure) behold there appeared a fiery ſplendid apparition (not in a terrifying but in a glorious manner) of a chariot of fire drawn by horſes of fire. The holy Angels appearing in this form and ſhape to conveigh Elijah to heaven. See Pſal. 104.4. And hereby the Lord did highly honour his faithful ſervant Elijah whoſe ſoul was inflam'd with ſuch an heroick and ſervent zeal for the glory of his Creator. This fiery apparition coming between theſe two Prophets, and parting them aſunder, (as the neareſt and deareſt friends muſt at laſt part) Elijah went up into this glorious chariot, and a whirlwind carried it up to heaven; to which glorious place he was carried up in ſoul and body like Enoch, ſo that he died not but was changed in a moment, his corruptible body putting on incorruption, and his mortal body immortality. And thus he was a type of Chriſts Aſcenſion; and hereby God was pleaſed to give a clear and evident proof that he had prepared the Heaven of Heavens for the perpetual abode of his Saints, and that though our bodies be laid for a while in the grave, yet they ſhall at laſt be taken up into Heaven, being firſt fitted for that glorious ſtate, and there ſhall live with God in everlaſting bliſs and glory. Eliſha ſeeing his Maſter thus aſcend to heaven, he cried out, My father, my father, the Chariot of Iſrael and the Horſemen thereof; ſo he ſtiles him in alluſion to the preſent manner of his triumphant aſcending in a fiery chariot into heaven, as alſo in alluſion to his former courſe of life, who by his prayers and other good endeavours to bring men unto God, had been a better defence to p. 549Iſrael than viſible Chariots and Horſemen could poſſibly be. Elijah thus vaniſhing out of his ſight, Eliſha took hold of his own clothes and rent them in teſtimony of his great grief for the loſs of his Maſter. Elijah's mantle as he went up to heaven fell from him, which Eliſha readily took up, and (as 'tis probable) afterwards wore it as a token that God had deſign'd him to ſucceed in his place**Eliſha began to be a famous Prophet in the ſecond year of Jehoram, and continued ſo about ſixty years, and died in the days of Joaſh Grandſon of Jehu.. Eliſha having now ſeen this glorious tranſlation of Elijah, he returned to Jordan, and with Elijah's mantle in his hand ſtanding on the bank of the river, he ſaid, Where is the Spirit of the Lord God of Elijah? O that the Lord would now pleaſe to work by me as he did by him? So that his words are not to be lookt upon as words of diſtruſt, but as words of invocation. As if he ſhould have ſaid, O Lord who by thy ſervant Elijah didſt divide theſe waters, make it now manifeſt (by inabling me to work the ſame miracle) that thou haſt given me the ſpirit of Elijah my Maſter. Then ſmiting the waters with Elijah's mantle, the waters immediately parted aſunder, and ſo he went over, and this was the firſt miracle that he wrought. When the fifty Prophets before mentioned, (who were come come out to ſee Elijah's aſſumption, and dwelt at Jericho) ſaw him come through Jordan, they ſaid, the ſpirit of Elijah doth reſt on Eliſha; that is, ſuch gifts of the Spirit as were beſtowed on Elijah are now conferred on Eliſha; for like miracles argue a like ſpirit. Then they went to meet him, and bowing themſelves to the ground before him, congratulated the gift the Lord had beſtowed on him. It had been revealed to them (as we ſhewed before) that Elijah ſhould be carried up to Heaven, but whither he ſhould be ſo taken up as there to remain for ever, or only for a certain time, that (it ſeems) they knew not; wherefore they had a mind to go and ſee whither they could not find him ſet down ſome where or other on the earth again; accordingly they ſaid to Eliſha, Behold there are with us thy ſervants no leſs than fifty ſtrong men fit to undertake a journey, let us go (we pray thee) and ſeek thy Maſter, p. 550for poſſibly he is not taken away from thee for ever, but for a certain time only; poſſibly the Spirit **What was done by the ſupernatural power and working of God they us'd to ſay was done by the Spirit of God.of God hath carried him to ſome remote place (as he uſed ſometimes to be carried, ſee 1 King. 18.12.††The like we read concerning Philip when he had baptiz'd the Ethiopian Eunuch, Act. 8.39.Acts 8:39) and hath ſet him down upon ſome mountain, or ſome valley, and there we may find him. He tells them that he knew that Elijah was carried up both in ſoul and body to heaven, and was there to remain for ever, and it would be in vain to ſeek him on the earth any more. But they urged him ſtill to let them go, inſomuch that he was aſhamed they ſhould be ſo importunate without any reaſon; however ſeeing they were ſo bent upon it he let them go, that they might by their own experience ſee their error and folly, and might be the more fully aſſured of Elijah's aſcent into heaven ever after. They accordingly went out and ſought Elijah very diligently three days (Eliſha tarrying at Jericho till their return) but they found him not, and ſo through their error and miſtake the aſcenſion of Elijah to heaven was the more confirmed, as was our Saviours Reſurrection by Thomas's doubting. The men of Jericho now (poſſibly to try whither Eliſha had indeed the Spirit of Elijah) told him the ſituation of their City was pleaſant, (as he knew very well) but the water was naught, and the ground about it barren. The ſins of the inhabitants (and perhaps the preſumptuous reedifying of Jericho by Hiel the Bethelite in the days of Ahab, 1 King. 26.34.) had brought this curſe upon the place. Eliſha being willing to exerciſe the power of that Spirit the Lord had given him, bad them bring him a new cruſe, and putting ſalt therein, he went to the ſpring-head and caſt ſalt thereinto (being directed by God to uſe that means) and he ſaid, thus ſaith the Lord I have healed theſe waters, there ſhall not be henceforth any deadly or poyſonous quality in them, neither ſhall the land here about be barren. Accordingly the waters were healed and made good, and ſo continued even to the time that this Hiſtory was written. And this was Eliſha's ſecond miracle. Then from Jericho he went to Bethel to p. 551viſit the Colledg of the Prophets there, and to confirm them in the truth by his counſel and exhortations. As he was going up to the City, ſome young children that were, as 'tis like, the children of Idolaters, or other wicked men that lived there (who it ſeems had by their example taught their children to ſcoff at the Lords Prophets, and to laugh at the report ſpread abroad of Elijah's being carried up to Heaven) cried after Eliſha, and ſaid, Go up thou bald-head, Go up thou bald-head; as if they ſhould have ſaid, You that report your Maſter is gone up to heaven, why do not you follow him, and go up after him? Eliſha turn'd and lookt upon them, and by a ſpecial inſtinct and commiſſion from God, He curſed them in the name of the Lord, who now intended to puniſh the wickedneſs of the Parents in the death of their ill nurtured children, and to ſhew how ſeverely he would revenge the reproaching of his ſervants the Prophets; and immediately there came forth two ſhebears out of the wood that was hard by, and tore two and forty of them to pieces. And this was Eliſha's third miracle. Then he went into the City. 'Tis ſtrange he durſt go into Bethel after he had brought ſuch a death upon ſo many of their children. But he went under Gods protection, who he knew was able to defend him as he had done his Maſter againſt the fury of Ahaziah. And accordingly neither the Parents of theſe children thus deſtroyed, nor any other Idolatrous perſons in that City durſt ſet upon him, God ſo over-awed their ſpirits. From Bethel he went to mount Carmel, (whither Elijah often reſorted, having as 'tis probable an habitation there) and that being a private place, poſſibly Eliſha choſe now to go thither, that he might be the more retired, and might the more give himſelf to prayer, from thence after ſome time he went to Samaria, in which (being a populous City) he had more work to do, and more opportunity to inſtruct the people, and from thence he went along with the Army that ſhortly after went againſt the Moabites, which undoubtedly he did by the ſpecial inſtinct and direction of the Spirit of God. 2 King. Ch. 2. whole Chapter.

Meſha King of Moab upon Ahab's p. 552death refuſed to pay the Tribute which the Moabites formerly paid to the Kings of Iſrael, [ſee v. 5.] and Ahaziah being King but a little while, (and moſt part of that time poſſibly bedrid by reaſon of the hurt received by his fall) he could not undertake the reducing of them. Jehoram therefore now attempts it as ſoon as he came to the Crown **The Moabites being formerly Tributary to David and Solomon, they had revolted from the King of Judah, and given themſelves to be vaſſals to Jeroboam and his Succeſſors, and ſo had continued till this time.; wherefore going through all the Tribes of Iſrael, he muſtered all that were fit for war, and ſent to Jehoſhaphat King of Judah to deſire his aſſiſtance in this war againſt the Moabites, who were enemies to both Nations, and had not long before join'd with Ammon and Edom againſt him. See 2 Chron. 20. Jehoſhaphat ſent him word he would willingly join with him againſt them, and that himſelf, his people, and his horſes ſhould be ready to go and do for him according as he ſhould order, and as if they were all his own. See 1 King. 22.4. It may ſeem ſtrange Jehoſhaphat ſhould ſo readily join with Jehoram, having been ſo ſharply reproved before from the Lord for joining with Ahab his Father, ſee 2 Chron. 19.2. and afterwards puniſhed by the Lord for joining with Ahaziah his Son to make ſhips to go to Tarſhiſh, 2 Chron. 20.3. But poſſibly he thought this Jehoram a better man than either his Father or Brother, ſeeing he had put down the image and worſhip of Baal, and ſo had given ſome hopes he would proceed to a further reformation. When their Armies were met together, Jehoram askt him which way they ſhould go up to fight againſt Moab? Jehoſhaphat adviſed that they ſhould go through the Wilderneſs of Edom, that they might take the King or Viceroy of Edom and his forces along with them (who at this time were Tributaries to Judah) and ſo might come upon the Moabites by a way they little expected. They agree to take this courſe, and ſo they fetcht a compaſs of ſeven days march about the Wilderneſs of Edom; at laſt when they came near the Moabites, they were ſore diſtreſſed for water, inſomuch that all theſe three Armies, and their horſes were in great danger of periſhing for want of it. Jehoram p. 553ſeeing their preſent diſtreſs, cried out, Alas that the Lord ſhould bring three Kings together to deliver them into the hands of the Moabites! we are ſo infeebled through want of water that we can neither go forward, nor can return back, and ſo muſt needs become a prey to our enemies. Thus he impiouſly reflecteth the blame of their diſtreſs upon God, and not on their own ſins that had brought them into this great ſtrait. And God hereby diſcovered to Jehoſhaphat his ſin in joining with Jehoram without conſulting him firſt about it; but now being by this judgment made wiſer, he asks, Is there not ſome holy Prophet here, who may inquire of the Lord for us, and direct us what we ſhould do? One of the Kings ſervants anſwered, Here is Eliſha who poured water **Sic ſolvere corrigium calceamenti, idem eſt quod ſervire.on the hands of Elijah; that is, miniſtred unto him, and was his ſervant. It was undoubtedly by the ſpecial inſtinct of the Spirit of God that Eliſha was come along with the Army into theſe deſerts of Edom, and that he was not far from the Camp at this time. Jehoſhaphat was glad to hear that he was there (being the diſciple of ſo great a Prophet, and poſſibly known at this time by his own fame) for (ſays he) the word of the Lord is with him, intimating that he was a Prophet of the true God, and conſequently able to counſel them from God. Upon this, all theſe three Kings went down to him to ſpeak with him. 'Tis ſtrange they did not ſend for him to come to them; But poſſibly Jehoſhaphat knowing how much the Prophets of the Lord were at that time ſlighted and deſpiſed, adviſed the other Kings rather to go to him, that by doing him this great honour they might let the people ſee how much they eſteem'd him. When theſe Kings were come to Eliſha, he looking upon Jehoram ſaid, What have I to do with thee? Get thee to the Prophets of thy Idolatrous Father and Mother (whom thou tolerateſt in Iſrael, and ſome of which are now in the Camp) and ſee if they can help thee in this thy extremity. Jehoram mildly anſwered, nay Eliſha do not ſpeak of theſe things now; the Lord hath brought us three Kings together with our Armies, and hath brought us into ſuch great ſtraights, that we are like to fall into p. 554the hands of the Moabites, if he do not preſently help us. Eliſha replies, As the Lord of hoſts liveth, before whom I ſtand, were it not that I reſpect the preſence of Jehoſhaphat King of Judah, I would not look towards thee, nor regard thee. Having ſaid thus, and finding his ſpirit ſomething diſturb'd at the thoughts of Jehoram's Idolatry, he calls for a Minſtril, that is, one skilful in ſinging, or playing on inſtruments to compoſe and calm his affections. And when the Minſtril played (and poſſibly ſang ſome ſongs of praiſe to God) the hand of the Lord was upon Eliſha, viz. the ſpirit of Propheſie came upon him **Prophetia eſt donum actuale, non habituale., whereby he was inabled to give counſel and advice to theſe Kings, and to foretell what ſhould come to paſs. Which abilities the Prophets had not at all times, but only then when it pleaſed the Lord to give them to them, and ſometimes they were to prepare themſelves for the receiving of them. Eliſha hereupon being inſtructed from the Lord, bids them make the valley (where they were) full of ditches, and though they ſhould perceive no wind, (which is the ordinary means of gathering the clouds together, and cauſing them to ſhower down rain) nor ſee any rain falling from heaven, yet the valley ſhould be fill'd with water, ſo that they and their cattel ſhould be abundantly ſupplied. Nay (ſays he) beſides the mercy which ye ſo much deſire, viz. a ſupply of water, the Lord will do a greater thing for you than that, viz. He will deliver the Moabites into your hands, and ye ſhall ſmite every fenced City, and every choice City that had the faireſt Edifices in it, and ſhall fell every good tree. This by the general rule of the Law [Deut. 20.19.] they might not do, (viz. in thoſe Countries they ſhould ſubdue for their own uſe and habitation) but here the Prophet by ſpecial direction from God injoin'd them to do it for the puniſhing of the Moabites, being a people devoted by him to ruin and deſtruction. Further he tells them they ſhall ſtop up their wells, and mar and ſpoil the beſt pieces of their land by caſting ſtones into them. Accordingly the next morning about the time of the ordinary morning ſacrifice ††Virtus ſacrificii cooperata eſt ad hoc miraculum: ſignum eſt Eliſaum tunc preces ſuas conjunxiſſe cum precibus populi in Templo orantis. Videntur omnes fideles Iſraelitae ubicunque ſuiſſent illis horis. Deum pro neceſſitatibus Eccleſiae atque Reipublicae oraſſe, ut ſuas preces una cum illis, qui praeſentes oblationibus aderant, copularent. Martyr.which was offered on p. 555on the Altar at the Temple [ſee Exod. 29.39.] when the faithful ſervants of God were at their devotions, they ſaw water running along from the Country of Edom down to this wilderneſs, (there being no ſpring-head or river, or ſuch like means from whence it could come) and yet the valley was filled with water. And this is the fourth miracle wrought by Eliſha. The Moabites underſtanding that theſe three Kings were come to fight againſt them, they gathered together all that were able to put on armour, or uſe weapons, both younger and elder, and they ſtood at the border of their land to defend their Country, and keep out their enemies. And riſing early in the morning to ſee whither the enemy were near them, when the Sun aroſe, its beams ſhining upon the waters, made them ſeem to them at that diſtance as if it had been blood. So that they thought the place where the Iſraelites were was all bloody **There uſe to ariſe ſome vapours out of the waters which the Sun at its riſing not diſpelling, but ſhining weakly through them, it makes them appear read as blood., which they thought had happened by their ſlaughtering one another. And that which induc'd them the rather to think ſo was becauſe the like had before befallen their people when they went with the Ammonites and Edomites againſt Jehoſhaphat, at which time diſſention ariſing amongſt them, they fell upon and ſlew one another, ſee 2 Chron. 20.22, 23. And they thought the like had now happened among theſe Kings that had combined againſt them, not imagining there could be any water in thoſe dry and ſandy deſerts. Hereupon they encourag'd one another, and gave the word, Moab to the ſpoil. So leaving their own borders they came to the Camp of the Iſraelites, whom they found contrary to their expectation ready to receive them, and by them they were totally routed and vanquiſhed, and purſued into their own Country; and then the Iſraelites performed what the Prophet had before told them they ſhould do concerning beating down their Cities, and cutting down their Trees, and ſtopping up their wells, and where ever they came in the p. 556land of Moab they did what they could to ſpoil their Country; at laſt they laid ſiege with all their three Armies to Kirharaſeth (the chief City of the Moabites, ſee Iſa. 16.7.) whither the King of Moab had fled with a party of his Souldiers, and though they could not preſently take it, nor demoliſh the Stone-walls thereof, yet the Slingers went about it, (that is the Engineers) who with violence ſhooting ſtones out of their Engines did much batter it. When the King of Moab ſaw that his enemies were too ſtrong for him, and like to take the City, he ſallied forth with 700 men upon that quarter where the King of Edom lay, hoping to break through and ſo to eſcape. But he found Edom's quarter better man'd and ſtronger than he imagined, ſo as he was forc'd to retreat back into the City. Being now ſtraitly begirt, and not knowing what courſe to take to help himſelf, in this his deſperate diſtreſs he took his own ſon **Had it been the King of Edoms Son (as ſome imagin from Amos 2.1.) this barbarous fact would have ſo inraged him and the other two Kings that they would have preſt the Siege the more vehemently, that they might have been revenged on the King of Moab for it. As for that place Amos 2.1. it ſpeaks of burning the King of Edom, not the King of Edoms Son, and therefore ſeems to be meant of ſome other ſavage act of cruelty in the Moabites againſt the King of Edom.Amos 2:1and heir, and according to the blind and abominable ſuperſtition of the Gentiles, ſacrific'd him as a burnt-offering on the wall to his Idol Chemoſh, [ſee 2 King. 23.13.] that with ſo precious a ſacrifice he might prevail with him for help. After this prodigious act of blind ſuperſtition, both the King of Moab and the inhabitants of the City were more bitterly enraged againſt the Iſraelites than ever, and were reſolved to fight it out to the laſt man rather than yield, which the Iſraelites underſtanding, and being perhaps moved with ſome compaſſion upon that lamentable ſpectacle they had ſeen of the burning the young Prince of Moab upon the wall, they raiſed the ſiege and went away home. And it ſeems the Kings of Judah and Edom were greatly incens'd againſt the King of Iſrael, becauſe his wrath againſt Moab had given occaſion to this horrid act. 2 King. 3. from v. 4, to the end.

Eliſha now returning out of Moab p. 557into Iſrael, a certain widdow of one of the Prophets cried unto him, ſaying, Thy ſervant my husband is dead, and died in debt, being not able to pay what he owed; but he would willingly have payed it if he could, for thou knoweſt he was a man that truly feared the Lord. And now behold my husbands creditor not finding goods ſufficient with me to diſcharge the debt, is come to take my two Sons for bondmen, either that he himſelf may uſe them as ſuch, or ſell them to others, to repay himſelf for that I owe him**Liberi jure Hebraeo res parentum, & ob parentum debita vendi poterant ut patet ex Iſa. 50.1. & Mat. 18.25.Isa 50:1Matt 18:25. See Levit. 25.39. Eliſha anſwered, What ſhall I do for thee? what haſt thou in the houſe which may go towards the payment of thy debt? She ſaid, I have nothing of any value in the houſe (beſides the beds we lye on, and ſome few other neceſſaries) ſave only one pot of oyl. He bad her go and borrow of all her neighbours empty veſſels, and to borrow a good many, he intending ſhe ſhould have enough to diſcharge the debt to the full. And (ſays he) when thou art come in thou ſhalt ſhut the door upon thee and upon thy two Sons, that the work the Lord intends to do for thee may not be interrupted, nor any others come in and ſeek to ſhare with thee in the oyl the Lord intends to give thee. And then pour out of thy own pot of oyl into thoſe empty veſſels thou haſt borrowed, and as one veſſel after another is full, ſet it aſide, and do the like by the next till all are filled. The Prophet having given her theſe directions, ſhe believed his word, and did accordingly; and her Sons brought the veſſels to her, and thereby teſtified alſo their faith in God. And when all the veſſels they had borrowed were full, ſhe (not knowing it ſeems ſhe had filled them all) called for another veſſel; for ſtill the veſſel out of which ſhe poured continued to have oyl in it. One of her Sons told her there was not an empty veſſel left. And immediately the oyl ceaſed when there were no more veſſels to hold it, God not being willing to manifeſt his extraordinary power further than there is need. Then the widdow came to the man of God, and told him how ſhe had ſped. He bad her go and ſell the oyl, and therewith in the firſt place to pay her debts, and then ſhe and her children might live upon the remainder, teaching thereby that ſhe ought p. 558firſt to be careful that ſhe be juſt, and to pay what ſhe owes before ſhe provides for her ſelf and children, 2 King. 4. from v. 1, to 8.

Not long after as Eliſha went up and down ſeeking opportunities of doing good, it happened that he came to Shunem (a City in the Tribe of Iſſachar not far from Mount Carmel) where dwelt a Gentlewoman of great quality, a pious and prudent Matron, who very friendly and kindly entertained him at her Table. The Prophet having been ſo kindly entertained there, as oft as he paſſed by that way, he us'd to viſit that family that he might do ſome good among them, as well as eat bread with them. The Gentlewoman at laſt ſaid to her husband, I perceive this is a very holy man of God, and a perſon of ſingular ſanctity, who uſeth to viſit us as he paſſeth by; I pray thee let us make a little Chamber for him on the top of the houſe**In Hebraeo eſt ſublimitatem parietis parvam, i. e. Conclave ſublime parvum ſeperatum a noſtris aedibus., and let it be ſeparated by a wall or partition from our other rooms that ſo he may be there private and undiſturb'd; and let us provide for him a bed, and a table, and a ſtool, and a candleſtick, and when he comes this way let him be there lodged and accommodated. Her husband agreeing hereunto, this Chamber was accordingly made and furniſhed. Shortly after Eliſha coming thither took up his lodging in the new Chamber provided for him. The Prophet finding himſelf ſo kindly entertained by this Gentlewoman, began to think how he ſhould recompence her, and that the kindneſs he intended might be the more acceptable, he deſired to know what would be moſt agreeable unto her; for ſuch kindneſſes are uſually the beſt which beſt ſuit our preſent neceſſities. Accordingly he bad his ſervant Gehazi to go to her, and to ſay to her from him, Behold thou haſt been very careful for us and haſt expreſſed much kindneſs to us, what is there that I can do for thee that will be pleaſing unto thee? Haſt thou any ſuit to make to the King, or to the General of the Army? If thou haſt, I think I have ſo much intereſt in both their favours (ſince I was with them at Moab) that I can ſerve thee, and I will readily undertake thy p. 559buſineſs**It ſeems the ſuccour and ſupply of water that Eliſha had afforded the three Kings when they went againſt Moab had brought him into great favour at Court.. The Gentlewoman replied, I dwell quietly and contentedly here among my own people, among my neighbours and friends, in a condition not ſo high as to be envied, nor ſo low as to be deſpiſed or trampled upon; and though I thankfully accept thy Maſters offer, yet I pray thee acquaint him that I have no need at preſent of his friendſhip at the Court ††But ſhe needed a friend at Court afterwards, 2 King. 8.3, 4. viz. when Gehazi obtained that her land ſhould be reſtored to her again.2 Kgs 8:32 Kgs 8:4. Gehazi carrying back this anſwer to Eliſha, he ſaid to him what ſhall we do to gratifie this good woman? for though Eliſha was ſo great a Prophet, yet he diſdained not in ſome caſes to conſult and adviſe with his ſervant. Gehazi underſtanding that ſhe had no children, he told his Maſter that he thought a child of all things in the world would be moſt acceptable unto her, eſpecially ſeeing both her husband and her ſelf were well in years, and I ſuppoſe (ſays he) thou canſt by thy prayers unto God obtain ſuch a bleſſing for her. Eliſha accordingly prayed to the Lord for her, and obtaining a gracious anſwer bad Gehazi go and call her to him. When ſhe came, ſhe ſtood in the door, thereby expreſſing her modeſty that ſhe would not enter into the Prophets Chamber (though it were in her own houſe) till he himſelf invited her in. The Prophet having now receiv'd a revelation from God about this matter, he told her that about that time (a)(a)About this ſeaſon according to the time of life, that is, about this time of life, the year returning as it is now. Secundum tempus vivens, h. e. hoc ipſo tempore vigente & revertente. Junius vide Gen. 18.10.Gen 18:10next year (that is, the year returning to what it was then) ſhe ſhould bring forth a Son, and embrace him in her arms; ſhe being ſtrangely ſurpriz'd at this, replied, O my Lord thou man of God, do not deceive thy poor handmaid with the promiſe of a thing that is not at all like to come to paſs. Thus like Sarah [Gen. 18.13.] being ſomething doubtful, and as it were betwixt hope and fear, ſhe deſires to be further ſatisfied. Hereupon the Prophet aſſured her it would be ſo, and accordingly it came to paſs; for not long after ſhe conceived, and at the time of the next year which the Prophet mention'd, ſhe bare a Son to her own and her p. 560husband's great joy and comfort. This was Eliſha's ſixth miracle. This child afterwards (being grown up) went out one morning into the field to his Father who was with his Reapers; whither being come he ſaid to his Father, O my Father my head, my head akes extreamly. His Father bad one of his younger ſervants to carry him home preſently to his Mother, who taking him and ſetting him on her knees about noon he died in her arms. Thus we ſee how God in his infinite wiſdom often tries his deareſt ſervants in their deareſt outward enjoyments. See Gen. 22.2. His mother perceiving that he was dead, ſhe took and laid him on the Prophets bed and ſhut the door, having ſome inward hope (as it ſeems) that he might be reſtored to life again by Eliſha's prayers; and perhaps ſhe the rather hoped it, becauſe ſhe had heard that Elijah had reſtored to life a widdows ſon as we read 1 King. 17.21. Then going to her husband, (but not acquainting him with the death of the child) ſhe deſired him to let her have one of the ſervants out of the field to attend her, and one of the aſſes that ſhe might make haſt to the man of God, and ſhe would ſpeedily come again. Her husband not imagining (as it ſeems) that the child had been ſo ſick, much leſs that he had been dead, asks her why ſhe would go then? it was neither New-Moon nor Sabboth, on which days they uſually went (as it ſeems) to the Prophets to be inſtructed, and not often on other days. She replied, It will be well enough, the Prophet will take no offence at my coming. Then ſhe ordered her aſſe to be immediately ſadled, and getting up ſpake to her ſervant that rode on another aſſe before her, that he ſhould ride apace and not ſlack, except ſhe called to him to do it. When they came near to mount Carmel where Eliſha dwelt, he (it ſeems) was ſitting at his door talking with his ſervant, and ſeeing her coming at ſome diſtance, ſaid to Gehazi, Behold yonder comes the Shunamite, who hath ſhewed us ſo much kindneſs; run and meet her, and ask her if all be well with her, and with her husband and the child? Gehazi accordingly meeting her, and asking her that queſtion, ſhe anſwered him very briefly, It is well, as not being willing p. 561by talking to him to be hindred from going to the Prophet his Maſter; and her anſwer muſt be underſtood as directed to the two former queſtions concerning her ſelf and her husband; as for the laſt ſhe reſerved her anſwer to that till ſhe ſhould come to ſpeak with the Prophet himſelf. When ſhe was come to him, being tranſported with the vehemency of her paſſion, ſhe kneeled down and caught hold of his legs, intimating ſhe would not leave him till ſhe had ſome comfortable anſwer from him. Gehazi apprehending her to be too troubleſome to his Maſter, came near to thruſt her away. But Eliſha bad him let her alone, for (ſays he) I perceive her ſpirit is much grieved within her, and the Lord hath not revealed unto me what the matter is. Then ſhe told him, Her Son was dead. And (ſays ſhe) if I had been like Rachel [Gen. 30.1.] inordinately deſirous of a Son, I might juſtly think that to be the reaſon that I was ſo ſoon deprived of him. But this Son being freely given me without any requeſt of mine, and of thy own motion without my asking, Why am I now ſo ſoon bereft of him? I hope thou wilt by thy prayers endeavour to have him reſtored to me again. And this was a great evidence of her faith by which ſhe received her dead raiſed to life again, Heb. 11.35. Then Eliſha ſpake to his ſervant, ſaying, Gird up thy loins, and take my ſtaff in thine hand, and go with all haſt to the houſe where the dead child is, not ſtaying by the way to offer or anſwer any courteſies or civilities, and when thou art come thithither, lay my ſtaff on the face of the child. But the mother ſaid as the Lord liveth, and as thy ſoul liveth I will not leave thee till thou go with me thy ſelf. The Prophet thereupon aroſe and went with her, but Gehazi got thither before them, and laid the ſtaff on the face of the child, but no evidence of life followed thereupon, for the child neither ſpake nor heard any noiſe. Poſſibly had not Eliſha yielded to go himſelf the ſtaff might have been effectual, but now the Lord was pleaſed to withhold his power and help till the Prophet himſelf came. Wherefore Gehazi ſeeing he could not raiſe the child to life again, went to meet his maſter and told him the child was not reſtored to life by the means he had p. 562uſed. Eliſha coming to the houſe found the child dead, and laid upon his bed; ſhutting therefore the door to himſelf, he prayed unto the Lord, and then laid himſelf upon the child, putting his mouth to the childs mouth, and his eyes and hands upon the childs eyes and hands as near as he could, in imitation poſſibly of his Maſter Elijah, [1 King. 17.21.] and ſtretching himſelf upon the child, his fleſh began to be warm, this was the firſt ſign that life began to come into him; then taking two or three turns in his Chamber, he ſtretched himſelf upon the child again, then the child neeſed ſeven times, and opened his eyes, which was a ſign that he was perfectly reſtored to life. Then he bad his ſervant call the Shunamite, who being come he bad her take up her Son who was now alive again. She tranſported with joy fell at his feet in token of her reverence and thankfulneſs, and taking up her Son, and hugging him in her arms brought him down into the houſe. This was Eliſha's ſeventh Miracle. 2 King. 4. from v. 8, to 38.

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

The famine being now in the land, Eliſha goes to Gilgal to viſit the colledg of the Prophets there, and they ſat before him to be inſtructed by him. He bad his ſervant ſet on the great pot and ſeeth pottage for the Sons of the Prophets. It happened that one going forth to gather herbs for the pottage chanced to light p. 563upon Coloquintida (ſomewhat like a vine) the gourds, that is, the leaves and branches thereof being bitter and poyſonous; and gathering a lap-full of them (not knowing their nature) ſhred them into the pottage. When the Sons of the Prophets came to eat of it, finding it of ſo bitter and of ſo unſavoury a taſt, they cried out to Eliſha, O thou man of God, death is in the pot; we fear our broth is poyſoned, and will poyſon all of us that eat of it. The Prophet bad them caſt meal into the pot. Not that meal had in it ſelf any vertue to draw out bitterneſs or poyſon, but that it might appear that the virtue of healing their pottage came from God alone, the Prophet commanded them to uſe that means. They doing as he bid them, and he knowing that all danger was now over, ſaid to them, Pour out now for the Sons of the Prophets, and they did eat thereof, and found no harm thereby. This was Eliſha's eighth Miracle, 2 King. 4. from 38, to 42.

About this time there came a man from Baalſhaliſha **It was called Shaliſha before, 1 Sam. 9.4. but ſince Baal was ſet up there, Baalſhaliſha.1 Sam 9:4(a place in Ephraim) and brought the man of God bread of the firſt fruits, viz. twenty loaves of barley, and full ears of corn in the husk thereof, ſuch as were under the Law appointed to be brought to the Prieſts, Deut. 18.4. This was certainly ſome pious man, and one that feared God, ſeeing in obedience to the Law he was willing to dedicate of his firſt fruits unto the Lord, but becauſe he could not carry them to the Lords houſe as the Law required, Exod. 23.19. Numb. 18.12. nor to the ordinary Prieſts (they being retired into Judah) he brought them to this extraordinary Prophet, and to this Colledg of Prophets (who inſtructed the people inſtead of the Prieſts) and the rather that he might ſupply their neceſſities in this preſent dearth. Thus he honoured God with his firſt fruits, Prov. 3.9. Eliſha bids his ſervant to ſet thoſe loaves this man had brought before the Sons of the Prophets that they might eat. His ſervant anſwered, What ſhall I ſet this ſmall quantity of proviſion before an hundred men? The Prophet again bad him do it, telling him from the Lord that they p. 564ſhould not only have enough for the preſent but ſhould leave ſome for another time. So he ſet this proviſion before them, and they did eat and left thereof. See Joh. 6.11. And this was Eliſha's ninth Miracle. 2 King. 4. from v. 42, to the end.

Naaman the King of Syria's General was a perſon of great honour and power in his own Country; 'tis probable that the Army that fought againſt the Kings of Iſrael and Judah [1 King. 22.29.] was commanded by him, and under his conduct the victory was obtained. For though the Syrians were heathens and enemies to the Iſraelites, yet God then gave them victory over his own people, and the victory is attributed to the Lord for the Syrians were but his inſtruments. This Naaman was a mighty man of valour, but he was a leper, ſo that the greateſt of men are not exempted from the worſt of diſeaſes. The Syrians uſed often by their Troops to make inrodes into the land of Iſrael to ſpoil and pillage, and in one of their incurſions among other priſoners they carried away one fair and comely young damſel, who thereupon was brought as a preſent to Naaman, and by him given to his wife to wait upon her. This was ordered by a ſpecial providence of God as the ſequel of the ſtory will ſhew. This young maiden obſerving Naaman to be a leper, ſhe ſaid one day to her Lady, I wiſh my Lord were with a famous Prophet we have in Iſrael; I doubt not but he would ſoon cure him of his leproſie **Though ſhe had not heard of any leper cured by Eliſha, (for ſaith our Saviour, Luk. 4.27. Many lepers were in Iſrael in the time of Elizeus the Prophet, but none of them was cleanſed, &c.) but by other miracles he wrought ſhe believed he could cure this diſeaſe alſo.Luke 4:27. Naaman underſtanding this told the King of Syria thereof. The King had ſo great a kindneſs for him that he readily yielded he ſhould take any courſe that might be thought conducing to his good, and though the leproſie was generally thought among them to be incurable, yet he was willing he ſhould make trial whither he could be cured or no. So he conſented he ſhould go, and told him he would ſend a Letter to Jehoram King of Iſrael in his behalf. Naaman accordingly provided himſelf for his journey, and ſet out with a very great retinue, and a p. 565noble equipage, carrying with him ten Talents **A Talent of ſilver amounts to 375 l. ſterling.of ſilver, and ſix thouſand pieces of gold, and ten changes of raiment to make preſents to the Prophet, and poſſibly to ſome of Jehoram's Courtiers. And he brought alſo to the King from his Maſter the King of Syria a Letter which ſpake to him after this manner, When this Letter is come unto thee be pleaſed to underſtand that I have with it ſent Naaman my ſervant that thou maiſt recover him of his Leproſie, that is, maiſt take care to have him recovered, if thou haſt any body in thy land that can do it. When the King of Iſrael read the Letter, he rent his clothes, teſtifying thereby the great paſſion he was in, What (ſays he) doth the King of Syria think that I am a God, or have power (like God) to kill or make alive whom I pleaſe, that he ſends to me to cure a man of a Leproſie? the cure of which is as hard as to raiſe a man from the dead. Then turning to his own Courtiers and Counſellors that were about him, You ſee (ſays he) how this man ſeeketh a quarrel againſt me, and a pretenſe of a new war in requiring ſuch a thing of me that he knows I cannot do. It ſeems he never thought of Eliſha, of whoſe power in working miracles he himſelf had had ſo much experience. But ſome about the King (that bare a good reſpect to Eliſha) quickly informed him of Naaman's coming, and of the Letter he had brought, and how angry the King was at it, and how ill he reſented it. Eliſha hearing this, ſent to the King that he wondred he ſhould expreſs ſo much paſſion at the receiving of this Letter, ſeeing he knew there was a Prophet in his land that had by the power of God done as great a miracle as was the cure of the Leproſie, and that before his own eyes. See Ch. 3.16, &c. Let him come to me (ſays he) and he ſhall know that there is a Prophet of the Lord in Iſrael. Jehoram having received this meſſage from Eliſha he ſent Naaman to him. Accordingly Naaman came in his Chariot, and with all his Train and Attendants to the houſe of Eliſha. The Iſraelites had not (at leaſt the generality of them) taken ſo much notice of this eminent Prophet that was among them as they ſhould have done, and therefore God will now make him more taken notice of by the application of p. 566this great man (who was a ſtranger) unto him. When he came to the Prophets houſe, Eliſha went not out to him himſelf (as he expected) but only ſent a meſſenger to him (for the further trial of his faith and obedience) to tell him that he ſhould go and waſh in Jordan ſeven times, and ſo he ſhould be cured. Naaman being a perſon of ſo great quality, look'd upon this carriage of the Prophet as a great neglect of him, and reſented it accordingly, what (ſays he) is this all the help I ſhall have from this famous Prophet? I thought he would have come out to me and ſtood and called on the name of the Lord his God for me, and would have ſtroked his hand over my fleſh where it is infected with the leproſie, and ſo have cured me. And is this all the direction I ſhall have from him to go and waſh in Jordan? Are not Abana and Pharpar our rivers of Damaſcus as good, nay better, and of more ſweetneſs and virtue than any rivers or waters they have? and beſides can waſhing the body in a river be a likely means to take away ſo dreadful and deep rooted a diſeaſe as the leproſie is? I have taken this long journey to good purpoſe, come let us be gone. Thus apt are men in their diſtreſſes to preſcribe means unto God, and to tye him to their own ways and methods of help. But though this great man was ſo highly diſſatisfied and diſpleaſed, yet (it ſeems) he had ſome wiſe and diſcreet ſervants about him who came to him, and humbly ſpake to him ſaying, My Father **A Title uſually given to ſuperiours, and men of age and dignity., if the Prophet had enjoin'd thee ſome hard and difficult thing (which would have required much coſt and pains) wouldeſt not thou have done it to be cured? Seeing then he injoins thee only ſuch an eaſie thing as to go and bath thy ſelf in Jordan, why ſhouldeſt not thou do it without queſtioning whither it be a likely means of cure or no? Naaman being wrought upon by what his ſervants ſaid, conſented to go, and accordingly went and dipped himſelf ſeven times over head and ears in Jordan as the Prophet had preſcribed, and immediately his leproſie was removed and his fl…ſh that had been much eaten away with it came again like the fleſh of a little child, full, clear and freſh, not leaving any ſcar or mark upon him of his diſeaſe, and ſo he was perfectly cured. p. 567Thus the Lord intending to ſhew mercy to him, and that the word of his Prophet might not fail, paſſed over his former incredulity and diſtemper, and had regard to that weak and ſmall meaſure of faith he had. And this was Eliſha's tenth Miracle.

Naaman having thus to his great joy and comfort found the benefit and efficacy of the Prophets direction, he now returns with all his retinue to render him his moſt hearty thanks **Thus did the tenth Leper to our Savior, Luk. 17.15.Luke 17:15. When he came to the Prophets houſe he now came out to him (though he did not before) to whom Naaman addreſſing himſelf, ſaid, Behold now I know that the God of Iſrael is the only true God (a)(a)Miraculum hoc proprium finem conſequutum eſt nempe confirmationem verae ſanaequ… Doctrinae., and that there is none in the world beſides him, and by his power alone I willingly acknowledg my ſelf cured (b)(b)By this declaration he ſhewed he was cured in ſoul as well as in body.. But I muſt thankfully acknowledg thee as an inſtrument under him of my cure, and I ought to teſtifie my deep and grateful ſenſe of thy kindneſs, and therefore I pray thee accept of a ſmall gift (c)(c)Hebraei munus vocant benedictionem, quia quicquid boni poſſidemus habemus ex benedictione Dei. Benefacere eſt benedicere.from thy ſervant (which I here preſent thee with) as a teſtimony of my gratitude. Thus the Prophet was more honoured by this Gentile than he had been by the generality of his own people. Eliſha replied, As the Lord lives before whom I ſtand, and whoſe Miniſter I am, I will receive no gift or reward from thee. He deſigned to ſhew him that he aimed not at his own profit in what he did. It was enough for him that the God of Iſrael was acknowledged by this Syrian to be the true God. He knew that the miracles he wrought were not done by his own power but by the immediate power of God, and therefore God alone ought to have the glory of them(d)(d)Eliſha had freely received this gift, and therefore would freely exerciſe it, Mat. 10.8. Simon Magus was ſharply reproved for a conceit contrary thereunto, Acts 8.19, 20.Matt 10:8Acts 8:19Acts 8:20, and if the true Religion and the worſhip of the true God were by his miracles confirmed, he deſired no more. Naaman urged him again with great importunity to take it, but he again refuſed it. For having on ſo good grounds refuſed it before, he would not be beaten from his principles. Naaman when he ſaw he could not p. 568prevail with the Prophet to accept his preſent, he told him he had another requeſt to make to him, which was this, Let me I pray thee (ſays he) with thy approbation have two mules laden of the earth of your land wherewith to build an Altar when I come home, to ſacrifice thereon to the Lord God of Iſrael, for from henceforth I am reſolv'd to ſacrifice to no other. This ſhews him to be a true convert, and herein he was a type of the calling of the Gentiles. He would teſtifie that he worſhipped the God of Iſrael by erecting an Altar of the earth of Iſrael to worſhip him thereon. Here was a good zeal expreſt in this new convert, though he miſtook in thinking the God of Iſrael would be the better pleaſed with his ſacrifices if they were offered on an Altar made of Canaan's mold. He further tells Eliſha that he had (as he muſt needs confeſs) been an Idolater, and had bowed himſelf to the Idol Rimmon (the Idol of the Syrians) when the King his Maſter leaning on his hand, went into that Idols Temple to worſhip, but he deſired the Lord to forgive him for it, he intended to do ſo no more. For thus I ſuppoſe 2 King. 5.18. ought to be read, In this thing the Lord pardon thy ſervant, that when my Maſter went into the houſe of Rimmon to workſhip there, and leaned on my hand, and I bowed my ſelf in the houſe of Rimmon, that I bowed my ſelf in the houſe of Rimmon **Non peccati futuri indulgentiam ſed elapſi veniam rogare videtur. Anonym. in loc., the Lord pardon thy ſervant in this thing. So Eliſha diſmiſſed him with a friendly valediction, ſaying to him, Go in peace. When he was departed, and was going on in his journey, Gehazi the Prophets ſervant began to think with himſelf that his Maſter had been too kind, and had ſpared this Syrian too much in not taking of him what he might have done for ſo great a cure, and which he himſelf was very willing to have given him, but as the Lord lives (ſaith he) I will not let him go ſo, I will run after him and take ſomething of him. So he ran after Naaman, who underſtanding by ſome of his ſervants that he was coming in haſt after him, he lighted out of his Chariot to meet him, and askt him if all was well? Gehazi replied, all is well; only my Maſter hath ſent me to thee to acquaint thee that ſince thy departure there came to him two young men, ſons p. 569of the Prophets, and he deſires thee to give them a Talent of ſilver, and two changes of garments. And thus by his lying and unworthy practice he did that which tended to eclipſe the glory of his Maſter's free kindneſs. Naaman ſeem'd very glad of an opportunity to gratifie Eliſha, and accordingly told his ſervant he ſhould have not only one, but two Talents of ſilver, that each of the young Prophets might have one a piece. Gehazi ſeem'd very modeſt and unwilling to have more than one Talent, which was all (as he pretended) that his Maſter deſired. But Naaman to teſtifie his great gratitude and high reſpects to Eliſha urged him to take two. So ordering them to be put into two bags (which muſt needs be great ones that could contain three hundred ſeventy and five pounds a piece) and giving him alſo two changes of garments; he commanded two of his ſervants to bear them before Gehazi, and when they came to the Tower (poſſibly ſome out-houſe belonging to the place where the Prophet dwelt) he took the ſilver and the garments from the ſervants and beſtowed them in the houſe, and ſo diſmiſſed the men, not ſuffering them to come any nearer the houſe, leſt Eliſha his Maſter ſhould ſee them. Then he went in and ſtood before his Maſter very confidently, as if he had done nothing amiſs. Eliſha mildly asks him where he had been? he anſwers, thy ſervant hath been no where, pretending he had not ſtirred out of the houſe. Eliſha hearing this, What (ſays he) dareſt thou tell me ſo? went not my heart with thee when the man turned again from his Chariot to meet thee? know thou therefore that by a divine viſion in my ſpirit I ſaw thee run after Naaman, and ſaw him light out of his Chariot to meet thee; I ſaw what he gave thee, and where thou laidſt it. I tell thee I ſaw all this in a viſion of my ſpirit, though thou thoughteſt to hide and conceal it all from me. And further, the Lord hath revealed to me what thou didſt intend to do with the money thou hadſt of Naaman, viz. to buy thee oliveyards and vineyards, and ſheep and oxen, and leaving my ſervice to go and live by thy ſelf, and to have men-ſervants and maid-ſervants to attend thee. But Gehazi, is this a time for thee to receive ſuch gifts, and to have p. 570ſuch worldly deſigns as theſe in thy mind? Thou knoweſt on what grounds I had refuſed theſe things, and thy receiving them now, hath croſſed all my ends in refuſing of them. Thou knoweſt Naaman himſelf is but a new convert, and I refuſed his gifts to bring the more honour to God and to our Religion. Thou knoweſt we live here among Idolaters, and therefore we ought to give no occaſion to them to think that we (the Prophets of the Lord) are a covetous ſort of people as their Idolatrous Prieſts are. I would not have it thought that I deſign any worldly advantage to my ſelf by the exerciſe of that heavenly power which the Lord hath freely given me, and whereby he enables me to work miracles. Therefore ſeeing thou haſt ſo heinouſly tranſgreſs'd, the leproſie of Naaman ſhall cleave unto thee. By thy coveting his goods, and lying unto him thou haſt got his leproſie, which ſhall cleave unto thee and thy children after thee for a long while **In ſempiternum, non abſolute ſed in longiſſimum tempus, in tertiam vel quartam generationem juxta, Exod. 34.7.Exod 34:7as an example of Gods juſt judgment againſt covetouſneſs and lying. So Gehazi went out from his preſence a leper as white as ſnow. And here we may take notice of the wonderful power of God manifeſted in his ſervant the Prophet, who enabled him to inflict the leproſie as well as to take it away, as he enabled Moſes to bring plagues on Egypt, and to remove them. And this was Eliſha's eleventh miracle. 2 King. Ch. 5. wh. Ch.

The ſucceſſion of two ſuch famous Prophets as Elijah and Eliſha, and the many miracles wrought by them, had (as it ſeems) drawn many ††Qui vacabant divinis literis & laudibus, & precihus & mittebantur ſaepe ad plebem aedificandam & confirmandam, &c.(even in that corrupt time) to join themſelves to the Schools of the Prophets which were at Jericho and Gilgal, and ſeveral of them ('tis like) were of Manual Trades, and even now maintained themſelves thereby that they might not be burdenſome to others. Some of theſe Sons of the Prophets came to Eliſha and told him that the place where they dwelt with him (and were inſtructed by him as his diſciples and ſcholars) was too ſtrait for them, they deſired him therefore that they might go to p. 571the banks of Jordan, and there cut down and carried away ſome timber to make them an houſe there. 'Tis like ſome of them had ſufficient skill to ſquare and frame and fit timber for a building, and to cover it alſo, and to make it fit for habitation; but here mention is only made of cutting down timber becauſe of the miracle that followed. Poſſibly they intended only to make ſome ſlight building that might ſerve for then preſent uſe and accommodation. The Prophet bad them go. One of them then intreated him that he would pleaſe to go along with them, they being deſirous to have as much of his company as they could. So he went along with them. It happened as one of them was felling a tree to make a beam that his ax-head fell into the water, upon this he cried, O my Maſter, what ſhall I do? for this ax was borrowed, and things borrowed muſt be reſtored. This man ſeems to intimate that he believed the Proph…t could help him to it again, though it was fallen to the bottom of a deep water. Eliſha asks where it fell in? and when they had ſhewed him the place, he cut down a ſtick and caſting it in thither, the ax roſe up and ſwum upon the water, and ſo the man that worked with it took it up. This was Eliſha's twelfth Miracle. 2 King. 6. from v. 1, to 8.

The King of Syria bearing ſtill an inveterate hatred againſt the King of Iſrael, invaded his Country again, and upon advice with his Commanders reſolved upon a place where he would lye in ambuſh to ſurprize him, having ſome intelligence that the King of Iſrael with his followers did intend to paſs that way. Eliſha underſtanding by the inſpiration of God the ſecret projects of the Syrians, adviſed the King of Iſrael that he ſhould by no means go to that place, for thither the Syrians were come, and deſigned there to ſurpriſe him. Jehoram ſomething doubting the truth of this, ſent ſome ſcouts to the place the man of God had warned him of, and found it to be as he had told him, and thereupon did forbear to go thither, and ſo (following the Prophets counſel) he ſaved himſelf from the enemies ambuſhments; and that not only this once, but ſeveral times after. The King of p. 572Syria was much enrag'd that his deſigns were ſo often diſappointed, and thereupon began to ſuſpect he had ſome about him that were falſe to him, and gave ſecret intelligence to the Iſraelites; and accordingly calling the great officers of his Army together, and expoſtulating with them, he askt them, why they would not ſhew him which of them were for the King of Iſrael, and ſecretly gave him intelligence? One of them replied, Thou haſt no cauſe to ſuſpect that any of us are treacherous or falſe to thee, for aſſure thy ſelf we are not; but there is one Eliſha a Prophet in Iſrael who by the inſpiration of God can diſcern the moſt ſecret things that are done in any place, and I believe telleth the King of Iſrael the very words thou ſpeakeſt in thy bed-chamber. The King of Syria being enraged at this, bad them go and inquire where he was, for he would endeavour to catch him, and if he once had him in his hands he would do well enough with him. They told him they heard he was in Dathan a City not far from Samaria. Immediately he ſent horſes and chariots, and a conſiderable hoſt by night to encompaſs the City that they might take him. Eliſha's ſervant (whom he had choſen to attend him in Gehazi's room) going out early in the morning ſaw a great hoſt about the City, whereupon he ran back and told his Maſter thereof, and cry'd out, Alas! Maſter what ſhall we do? Eliſha bad him fear nothing, for (ſays he) thoſe that be with us are more than thoſe that be with them. Then Eliſha going out of the …ity with his ſervant, prayed unto the Lord that his ſervants eyes might be opened, that he might ſee that great hoſt of Angels that were ſent for their defence; and the young mans eyes being opened he ſaw the mountains near Dothan full of horſes and chariots of fire, (the holy Angels appearing in that ſhape, becauſe the enemy that incompaſſed the City had horſes and chariots) and thoſe appeared to him to incompaſs his Maſter Eliſha to**Solum viſio fuit, vidit imaginem …eu ſpeciem Eliſei reſidentem in medio caſtrorum, quem defendebat ille exercitus, ut nemo hoſtium illi nocere potuerit. Munſterus. ſecure and defend him. Eliſha being come out of the City, ſome of the hoſt of Syria ſeeing him (but not knowing him) came to him to inquire p. 573about the Town, and about the Prophet. He then prayed to the Lord to ſmite them with blindneſs, which immediately he did, but not with a perfect blindneſs, but only ſuch a dazeling of their ſight **Such a blindneſs as the Sodomites were ſtriken with, Gen. 19.11.Gen 19:11that they could not well diſcern things or perſons. He told them that was not the way they muſt go, neither was that the City wherein they might expect to find Eliſha. Follow me (ſays he) and I will bring you to the man whom ye ſeek. They accordingly following him, he led them to Samaria. 'Tis like he ſent a meſſenger to Jehoram (who was now in that City) to give him notice that he was bringing his enemies into Samaria, that ſo he might have all his militia in readineſs againſt they came. When he had brought them into that City, he prayed to the Lord to open their eyes, which being done, they ſaw themſelves to their great aſtoniſhment in the midſt of Samaria, and ſo in the midſt of their enemies. Jehoram having them now in his hands ſpake to Eliſha, ſaying, My Father, ſhall I ſmite them? ſhall I ſmite them? What (ſays Eliſha) wouldeſt thou ſmite them? If thou hadſt taken them priſoners with thy ſword and with thy how, (having given them quarter) ſurely thou wouldſt not kill them; much leſs oughteſt thou now to do it, ſeeing by an extraordinary providence they are brought unto thee; ſurely thou ſhalt not ſmite them. Thus eaſily the Prophet forgives their miſchievous intention, who came out on purpoſe to carry him priſoner to his enemies. Inſtead of ſmiting them, he adviſes Jehoram to ſet bread and water before them, that they might eat and drink and go back to their King, and declare what kindneſs they had found in Iſrael, notwithſtanding their ill intentions towards it.

Jehoram hereupon made great proviſions for them, and feaſted them royally, and then peaceably diſmiſſed them. After this the Syrians gave over their inrodes, into the land, and came no more as yet ††So theſe words v. 23. are to be interpreted. See Lightfoot, pag. 69.into the land of Iſrael.

And thus we ſee how many miracles were wrought about this one matter.

1. The Prophet diſcovered the King of Syria's ſecret plots and contrivances.

2ly. The Angels appeared as an hoſt for his defence.

3ly. His ſervants eyes were opened p. 574to ſee thoſe Angels.

4ly. The Syrians were ſmitten with blindneſs.

5ly. Their eyes were opened again, and all this upon the prayer of Eliſha. 2 King. 6. from v. 8. to the 24.

Benhadad King of Syria, who had once before beſieged Samaria in Ahab's time, [1 King. 20.1.] but was then repulſed with ſhame and loſs, being now deſirous (as it ſeems) to blot out the reproach of that his ſhameful flight, and being encourag'd perhaps by the great overthrow he had given the Iſraelites at the battel at Ramoth-Gilead [wherein Ahab was ſlain, 1 King. 22.34.] he now attempts to beſiege this City again with a collection of all his forces. During which ſiege Samaria was ſo ſorely diſtreſſed with famine that an Aſſes-head was ſold for fourſcore pieces of ſilver **Which was as ſome account about ten pounds of our money., (though an unclean and forbidden meat, Exod. 13.13.) and the fourth part of a cab or pottle of corn which they had taken out of the crop of Doves (a)(a)Quidam eſſe ervum credunt, quo ſaginantur columbae, that is, a kind of pulſe or tares wherewith they fed Pidgeons, which in that extremity they were glad of for food for themſelves., for five pieces of ſilver (b)(b)Which was about 12 s. 6 d. of our money.. One day as the King was walking upon the wall to ſee whither the Soldiers duly kept the watches, a woman cried unto him, Help my Lord, O King. The King replied, Alas! if the Lord do not help thee, how ſhall I be able to help thee? I cannot ſupply thee either from the barnfloor, or the wine-preſs. But tell me what aileth thee? ſhe ſaid, This woman my neighbour and I (being extreamly diſtreſſed with famine) agreed between our ſelves that my Son ſhould be firſt killed and eaten by us, and afterwards her Son; accordingly we boiled my Son, and did eat him, but when her Son ſhould have been eaten by us, ſhe hid him to ſave him alive, or elſe did eat him alone by her ſelf, and gave me none of him. The King hearing theſe ſad words of the woman, his heart was ſo deeply pierced with them that he rent his upper garment, ſo that the ſackcloth that he had next his fleſh appeared, which he wore as a ſign of his humiliation and affliction for the preſent diſtreſs of his people, though he was not ſo truly penitent for his ſins as he ſhould have been. Then he ſaid, The Lord do p. 575ſo to me and more alſo, if I do not take off the head of Eliſha before night; for I look upon him as the cauſe of all our miſery, ſeeing he hath perſwaded me to hold out the City thus long, (aſſuring me of help from God) but I ſee none comes. And thus being tranſported with rage againſt Eliſha he ſent a meſſenger immediately to cut off his head. The Prophet was at this time in his lodging, and ſome grave and Religious perſons of the City were with him, who poſſibly came to him for counſel, and comfort in that their great extremity. He underſtanding by Revelation from God the Kings bloody purpoſe againſt him (even as he knew the King of Syria's ſecret plots, and Gehazi's ſecret practices) he ſays to the Elders that were with him, behold this wicked Joram ſhews himſelf the true Son of wicked Ahab, (who was the murderer of Naboth) for he hath ſent a man to cut off my head, though I have deſerved no ſuch uſage from him. I tell you his Meſſenger is coming to kill me, but when he comes ſhut the door and hold him faſt, and prevent him from executing his bloody purpoſe; and behold the ſound of his Maſters feet is behind him; that is, I perceive the King himſelf follows hard after him. And while he was ſpeaking the meſſenger came, who being ſtopt at the door, immediately the King himſelf came thither alſo, who (as it ſeems) having his heart toucht with remorſe for the raſh and cruel order he had given when he came to the Meſſenger (now detain'd at the door) he gave him a countermand. So quickly can God change the cruel minds of men. Then Eliſha diſcourſing with him, and perſwading him to have patience a little longer, and to wait upon the Lord for deliverance, he ſaid, This great evil and calamity that is upon us is certainly from the Lord, and we have waited long for help, but none comes, and I deſpair that any will come, and therefore why ſhould I wait upon the Lord any longer? I had better ſurrender the City than that my ſelf and my ſubjects in it ſhould periſh by famine.

The Lord then reveals to Eliſha the deliverance he intended to give them the very next day, and that there ſhould be then great plenty in the City. Whereupon p. 576he ſaid to the King, I do aſſure thee from the Lord that about this time to morrow a meaſure **That is about a peck and a pott…e.of fine flower ſhall be ſold for a ſhekel, and two meaſures of barley for a ſhekel (a)(a)A ſhekel is 2 s. 6 d. of our money., in the gate of Samaria. A great Officer of State, a Lord on whoſe hand the King leaned, hearing the Prophet ſay this, anſwered, If the Lord ſhould make windows in heaven, and rain corn down upon us, there could hardly be ſuch a plenty as thou ſpeakeſt of. Well ſays Eliſha) ſeeing thou art ſo unbelieving ††Infidelity deprives men of the benefit of Gods promiſes which others enjoy., thou ſhalt ſee this plenty with thine eyes, but ſhalt not eat of it. It ſo happened that there were at that time four leprous men (that dwelt at the entrance of the Gate) who being almoſt famiſhed, ſaid one to another, Why ſit we here until we die? If we ſay we will venture to go into the City, alas the famine is there, and there we ſhall certainly die, and if we continue here, we ſhall die alſo, for our proviſions are all done. What ſhall we then do, and what courſe ſhall we take? Come l…t us go to the hoſt of the Syrians; in a deſperate caſe we muſt take a deſperate courſe. Poſſibly they may ſhew us mercy, and give us ſome relief. But if they ſhould kill us we ſhall but die, which we are ſure to do if we ſtay here, and 'tis better to be ſlain by the enemy than to periſh by hunger. Hereupon agreeing to take that courſe that very night in the twilight, they went to the Camp of the Syrians, and when they came to the outermoſt part of it, to their great aſtoniſhment, they found no man there; for the Lord had a little before terrified the Syrians with an hideous noiſe which he made them to hear of the ratling of chariots, and neighing of horſes, See the like 2 Sam. 5.24.2 Sam 5:24the ſhouting of ſouldiers, and the ſounding of Trumpets, as if ſome great hoſt had been upon them. This noiſe they heard, but neither the City nor the Lepers heard any thing of it. It ſeems the Syrians when they firſt heard this noiſe (being in a great conſternation) ſaid the King of Iſrael hath hired the Kings of the Hittites (b)(b)Hereby they might mean ſuch Hittites and Can… anites as remain'd in the land, or elſe ſome other people that dwelt in Iſlands. See Jer. 2.10.Jer 2:10, and the Kings of the Egyptians and Ethiopians to come upon us. And ſo being dreadfully affrighted they aroſe and fled in the twilight (a little before the Lepers came) and being ſo terrified they left their horſes and p. 577aſſes (not daring to ſtay to ſaddle them) and left their Tents and their Camp as it was, and fled for their lives. The Lepers thus coming to their empty Tents, they ventured to go into one of them, where finding good proviſions they fell to eat and drink, and refreſh themſelves being almoſt ſtarved, and finding alſo ſilver and gold, and raiment there, they took it as ſpoil and carried it out and hid it, that it might not be taken from them; then going into another Tent and finding the like there, they carried it out, and hid it alſo. Thus at firſt they thought only of providing for themſelves. But then better bethinking themſelves, they ſaid one to another, We do not do well thus only to provide for our ſelves; this is a day of good tidings, we ſee the enemy are all fled, we do not do well to conceal this gladſome news from our brethren of the City. If we tarry till morning light till they themſelves perceive the enemy to be fled, poſſibly they will inflict ſome ſevere puniſhment on us for concealing the matter ſo long; now therefore let us go and acquaint the King and the City therewith. So they came to the Gate of the City, and call'd to the Porter and Watchmen, and told them that they being ſorely diſtreſſed ventured to go out to the Camp of the Syrians to ſeek ſome relief, and when they came thither they found no man there, but they found many horſes and aſſes tyed, and the Tents furniſhed with proviſions as they uſed to be when the Camp lay there. The Porter of the Gate immediately ran and call'd up the Porters of the Kings Palace, and acquainting them with what the Lepers had ſaid, they acquainted the King with it. The King immediately ſuſpected that the Syrians had only drawn off themſelves in policy: They (ſays he) know that we are almoſt ſtarved, and therefore they have withdrawn themſelves, and hid themſelves in the field, that when we come out they may ſurprize us, and ſo enter the City. This ſhews that he little regarded or believed what the Prophet had promiſed from the Lord, which was the very next day to be accompliſhed. One of the Kings ſervants hearing his Maſter make this conſtruction of the departure of the Syrians, replied, let us I pray thee take ſome p. 578of the horſes that yet remain in the City, and go out and ſee whither the Syrians be indeed fled or no. It will be no great loſs if theſe be taken by the enemy ſeeing they are already almoſt conſumed by famine as moſt of the people of the City likewiſe are. The King conſenting hereunto, they took two of the Kings Chariot-horſes, and ſetting riders on them, ſent them out; theſe ſcouts rode as far as Jordan and found no enemy between Samaria and it, but many evidences of the enemies flight, for all the way was full of garments and other furniture which the Syrians had thrown away in their haſty flight. So they return'd and brought this word to the King. Then the people tranſported with joy ruſht out of the City with all the haſt they could make to ſpoil the Tents of the Syrians, and in them they found ſuch plenty of proviſions that a meaſure of fine flower was ſold for a ſhekel, and two meaſures of barley for a ſhekel as the Prophet had foretold. The King underſtanding that the people ran ſo violently out of the City, he commanded the Lord on whoſe hand he leaned to take charge of the Gate to keep them from ſuch a tumultuous running out, and to ſee to it that they might not all run out and leave the City naked. This Lord accordingly ſtanding there to keep the people back, they were ſo eagerly bent upon the ſpoil, and to get ſome proviſions for themſelves that they ran him down and trode upon him, ſo that he died; and thus what the man of God propheſied of him exactly came to paſs.

2 King. 6. from 24, to the end.

2 King. 7. wh. Ch.

The Shunamite (the ſeven years famine being now ended) returns with her family into her own Country, and petitions the King for her houſe and land, which in her abſence was (as it ſeems) ſeized upon by the Officers of State for the Kings uſe**Mos hic fuit in decem tribubus qui & alibi reperitur, ut qui patria exirent eorum bona confiſcarentur. Grot.; at the very time when ſhe came to preſent her petition the Providence of God ſo ordered it that ſhe found the King talking with Gehazi Eliſha's ſervant about the miracles his p. 579Maſter had wrought. It ſeems his Leproſie was not of that ſort that did render him unclean or unfit to be converſed**Lex non vetabat leproſos adire alloquii conſolari. Naaman leproſus Regem acceſſit. Alii volunt Gehazi act… paenitentia ſanatum fuiſſe. with, or elſe upon his repentance (as ſome think) God revers'd the ſentence againſt him, and had now healed him. Whilſt he was diſcourſing about his Maſters raiſing one from the dead, he ſees this woman come to petition the King, whereupon he crys out My Lord, O King, this is the very woman of whom I ſpake, and this is her ſon that was reſtor'd to life by my Maſter. The King asking the woman about it, ſhe fully confirm'd it, and ('tis like) told him the ſeveral circumſtances of it, whereupon the King gave order that her lands ſhould be reſtored to her again with all the profits that had ariſen from them in her abſence.

2 King. 8. from v. 3, to 7.

Eliſha now by ſome ſpecial inſtinct of Gods Spirit went into the Region ††In Regionem Damaſcenam, ut apparet ex verſu nono. Jun.of Damaſcus to confirm (as 'tis probable) to Hazael by a ſecond prediction, what formerly upon Elijahs anointing of him, he did not much believe, namely that he ſhould be King of Syria.

Benhadad the preſent King of Syria was at this time very ſick. Joſephus thinks his ſickneſs was occaſion'd by the ſhameful flight of his Army from Samaria, [Ch. 7.6.] eſpecially underſtanding it happened through a cauſeleſs fear. The King therefore hearing of the Prophets arrival in that Region (whoſe fame was ſo ſpread among them by the cure of Naaman, and other miracles he had wrought) he ſent Hazael (who was now as it ſeems his chief Miniſter of State, (Naaman being either dead, or put by his place for profeſſing the true God of Iſrael) with a preſent to him, and to inquire of him whither he ſhould recover of that ſickneſs? Hazael accordingly went to meet him with a noble and large preſent, viz. forty Camels lading of the beſt proviſions of the Country; and when he came to him he ſaid, Thy Son Benhadad (who honours thee as a Son doth his Father) hath ſent me to thee with this preſent, which he deſires thee to accept of, and to acquaint p. 580him, Whither he ſhall recover of his ſickneſs? Whither the Prophet accepted the preſent is not recorded, but he return'd him this ſhort anſwer, That he might recover for any danger from his diſeaſe, yet the Lord had ſhewed him that he ſhould certainly die, though by ſome other means, and not by his ſickneſs. Then the Prophet fixt his eyes ſtedfaſtly on Hazael until he began to bluſh to ſee him look ſo earneſtly on him; and Eliſha burſting out into tears, Hazael ſaid, Why weepeth my Lord? He anſwered, Becauſe I know the evil thou wilt do when thou art King of Syria to the people of Iſrael; their ſtrong bolds wilt thou ſet on fire, and their young men wilt thou ſlay with the ſword, their young childrens brains wilt thou daſh out, and rip up their women with child. Hazael replied, Is thy ſervant a dog that I ſhould ever be guilty of ſuch great horrible barbarity, and inhumane cruelty **Fortuna & poteſtat etiam mores, & ingenium mutant.? 'Tis like he did not think at this time that ever he ſhould do ſuch cruel acts. But no man knows the depth of that corruption that is in his heart, which will ſoon diſcover it ſelf if God leave him to himſelf. See what he afterwards did, 2 King. 10.32, 33. and Ch. 13.3. Eliſha replies, The Lord hath ſhewed me that thou wilt be King over Syria, and then thou wilt bear the ſame deadly hatred to the people of Iſrael which thy Predeceſſors have done before. And the Lord as a juſt and righteous Judg will permit thee to come into that Throne, that thou maiſt be a ſcourge to puniſh the Idolatrous and Rebellious Iſraelites. So Hazael departed from the Prophet, and coming to his Maſter Benhadad, told him that the Prophet ſaid, He ſhould certainly recover; but therein he delivered not to him the true ſenſe of the Prophet. Then conſidering with himſelf what Eliſha had told him, viz. that he ſhould be King of Syria, and apprehending that if his Maſter did recover of this ſickneſs, it might be difficult for him to attain the Crown, and being impatient of delay, and unwilling to ſtay Gods time for the bringing about of that he had promiſed him, the very next day he took a thick wet cloth and ſpread it on his Maſters face, (poſſibly under pretence to allay the diſtemper of his heat) and with it ſtiffled p. 581him **Nimis feſtinavit Hazael, ad vaticinii exitum, tempus expectare debuit. Hanc ejus perfidiam non excuſat oraculum Prophetae. P. Martyr., that ſo no mark or ſign of violence might appear on his body; and the King thus dying Hazael ſucceeded him, either becauſe the King had no children, or becauſe he was ſo powerful none durſt oppoſe him, or ſo gracious with the people(a)(a)Pellebat viribus & gratiae apud populum, & jam a tempore Eliae increbuerat regnum Syriae Hazaeli deberi. Sanctius. that they preſently choſe him.

2 King. 8. from 7, to 16.

Jehoram towards the latter end of his reign with the joint forces of Ahaziah King of Judah (his ſiſters ſon) reſolves to attempt the recovery of Ramoth-Gilead out of the hands of Hazael now King of Syria, which Ahab his Father with the joint forces of Jehoſhaphat ſeeking to recover, failed of his purpoſe, and was there ſlain by Benhadad, whoſe life he had unwarrantably ſpared. See 1 King. 20.34. Jehoram in this enterprize won the Town, but he himſelf was wounded in the ſiege; wherefore leaving the chief of his forces there behind him under the command of his great Captains (whereof Jehu was the chief) to keep it(b)(b)See 2 King. 9.14.2 Kgs 9:14, he withdrew himſelf to Jezreel to be cured of his wounds. And thither Ahaziah King of Judah came down to viſit him.

Jehu with other Commanders being left with the Army at Ramoth-Gilead, Eliſha call'd a young man one of the Sons of the Prophets to him, and bad him gird up his loyns, and take a viol of oyl which he gave him, and to haſten to Ramoth-Gilead ††Here was a fair opportunity offered for the doing this at this time, Jehoram and Ahaziah being both at Jezreel., and there calling to ſpeak with Jehu to take him into a private Chamber and to pour the oyl on his head, and to ſay to him, Thus ſaith the Lord, I have anointed (c)(c)Jehu is the only King of the Ten-Tribes that was anointed; as his calling was from God, ſo his task was very great.thee King over Iſrael, and thou ſhalt ſmite the houſe of Ahab thy Maſter, that I may avenge the blood of my ſervants the Prophets, and the blood of all my ſervants which was ſhed by the procurement of Jezabel. For the whole houſe of Ahab ſhall periſh, and I will cut off from the houſe of Ahab him that piſſeth againſt the wall, and him that is ſhut up and left in Iſrael (d)(d)See 1 King. 14.10. & 21.22.1 Kgs 14:101 Kgs 21:22. And I will make the houſe p. 582of Ahab like the houſe of Jeroboam, and like the houſe of Baaſha. And the dogs ſhall eat Jezabel in the portion of Jezreel, and there ſhall be none to bury her. This young Prophet coming to Ramoth-Gilead, and finding Jehu ſitting among the Captains, he deſired to ſpeak with him privately, and then ſaid and did to him all that Eliſha had enjoin'd him, and ſo immediately haſted away. Jehu coming forth to the other Commanders, and they diſcerning ſome troubled thoughts in his countenance, asked him, Whither all was well? and inquired wherefore that mad fellow (ſo theſe Idolatrous Captains counted the Lords Prophets, whoſo Propheſies uſually were very diſpleaſing to them) came to him? Jehu replied, You know the man to be a Prophet of the Lord, and by the man ye may gueſs at his errand, and the communication he hath had with me. They replied, that they neither knew the perſon of the man, nor could gueſs at his errand, or what he had ſaid to him. Then Jehu told them how he had anointed him King over Iſrael. They hearing this, and God powerfully working upon their hearts, they preſently aroſe, and going to the top of the ſtairs **Great houſes have uſually an aſcent of great ſtairs into the firſt rooms.(which poſſibly were towards the ſtreet) and ſpreading their garments on the ground ††See Mat. 21.8.Matt 21:8, (as a ceremony of honour to Jehu, and to ſignifie their ſubjection unto him) with ſound of Trumpets they proclaim'd him King. Jehu being thus made King, and commiſſioned by God to deſtroy Ahab's houſe, he immediately contriv'd to deſtroy Jehoram, Son of Ahab, as God had commanded him. And in order hereunto he tells his Captains that if they approved of it he would preſently ſhut up the Gates of Ramoth-Gilead that none might get out of the City to acquaint Jehoram with what was done, that ſo he might ſurprize him and come upon him on a ſudden before he could have any intelligence of his coming. Then immediately drawing out a ſtrong party out of the Garriſon, and riding himſelf in a Chariot (which for ſwiftneſs and convenience they uſed in war, that in them they might the better uſe their bow or any other offenſive weapon) he made haſt towards Jezreel where both p. 583Jehoram and Ahaziah now were. A watchman from the tower in Jezreel diſcerning this party coming, gave notice thereof, upon which Joram ſent out an horſeman to meet them, who asking when he came up to Jehu, Is it peace? that is, does all go well at Ramoth-Gilead? Jehu bad him not talk to him of peace, but to turn behind him, and join himſelf to his Souldiers, reſolving he ſhould not go back to inform Joram leſt he ſhould get away. The watchman from the tower of the City acquaints them that the meſſenger came up to them and ſpake to them, but whatever the matter was he ſaw he did not return. The King wondring at this, ſent out a ſecond horſeman, who coming to Jehu was anſwered as the other was, and forc'd to ſtay with the party, and could not return. The watchman acquainting the King that this ſecond meſſenger alſo did not return, and that the party marched a great pace towards the City, and by their faſt driving he gueſſed Jehu was their Commander, who us'd to drive very furiouſly. Hereupon Joram and Ahaziah commanding their Chariots to be made ready they went out to meet Jehu, not imagining he had come with any hoſtile mind againſt them, and they went out not with any purpoſe to fight, but only to know the end of his coming. They met him juſt at the portion of Naboth. Joram asks him, Is it peace Jehu? that is, Is all well at Ramoth? Jehu anſwers, What peace ſo long as the whoredoms **Idolatry in Scripture is called whoredom, Deut. 31.16. and to inveigle people to partake with them in it is call'd witchcraft, ſee Nahum 3.4. He mentioned the ſins of his mother becauſe Joram ſuffered her, and continued in her Idolatry. Onus vocat Prophetiam gravem & Oneroſam.Deut 31:16Nah 3:4of thy mother Jezebel, and her witchcrafts are ſo many? Upon this Joram immediately turned his Chariot and fled, crying out to Ahaziah, who was near him, There is treachery, O Ahaziah. Jehu perceiving Joram to fly, drew a bow with his full ſtrength and ſmote him in the back between his ſhoulders, and the arrow went out at his heart and he ſank down in his Chariot and died. Jehu …hen call'd to Bidkar his Captain to take and caſt his body in the field of Naboth the Jezreelite; for remember (ſays he) when thou and I p. 584being Commanders under his Father, and following him as his attendants at that time when he took poſſeſſion of Naboths vineyard **Which was the day after his death.) heard this dreadful judgment (c)(c)The Lord laid this burden on him, v. 25. Onus Vocat Prophetiam gravem, & oneroſam.denounced againſt him by Elijah from the Lord, Surely I have ſeen the blood of Naboth, and the blood of his Sons (who it ſeems were put to death with him, that none of them might afterwards challenge the inheritance††Filii ejus contra legem Deut. 24. una interfecti erant licet nulla hujus caedis mentio facta eſt, 1 Reg. 21.13. Sic multa a ſac…is hiſtoricis omiſſa videmus que ab aliis per occaſionem dicta ſunt. Sanctius.Deut 241 Kgs 21:13) and I will requite thee in this plat, now therefore caſt him into that portion of ground according to the word of the Lord, that the dogs may lick his blood, ſee 1 King. 21.19. When Ahaziah King of Judah ſaw this he fled, but they purſuing him firſt wounded him, and afterwards killed him in Megiddo, as may be ſeen more fully in his life. Then Jehu march'd into Jezreel and Jezebel hearing of his coming painted her face and tired her head, (thinking poſſibly by her Majeſtick bravery to daunt him) and looking out of the window when Jehu entred the Gate of her Palace, ſhe cried out, Had Zimri peace who ſlew his Maſter? [ſee 1 King. 16.10.] as if ſhe ſhould have ſaid, Remember what he did, and fear the like event. Jehu looking up to the window askt, who is there on my ſide, who? Two or three Eunuchs (a)(a)Such were Chamberlains of Queens and Princeſſes for the moſt part in thoſe times., (attendants on the Queen) looking out, he call'd to them to throw her down, which they (God ſo working upon their hearts, and poſſibly fearing Jehu) immediately did. And he and his followers trod her under their horſes feet, and ſo paſh'd her to pieces, that ſome of her blood was ſprinkled on the wall, and on the horſes. Jehu having done this great work, and having taken much pains in this expedition from Ramoth to Jezreel, and ſeeing all was quiet in the City, and that none oppos'd him, he went now to refreſh himſelf. After a little time he bad ſome about him to go look after the body of that curſed woman Jezebel, and to take it up and bury it, for (ſays he) ſhe was a Kings daughter, viz. the King of Zidon's. This order p. 585('tis like) he gave on the ſudden, not remembring the Prophecy of Elijah, nor what the Prophet that anointed him ſaid unto him, ver. 10. but they bringing him back word that the dogs had eaten all but her ſcull and feet, and the palms of her hands, then he ſaid, this is the word of the Lord which he ſpake by Elijah, ſaying, Near **… Reg. 21.23. In pro juxta. In eo territorio in quo injuſte damnatus eſt Naboth.the portion of Naboth in Jezreel ſhall dogs eat the fleſh of Jezebel, and ſo much of her body as is left by the dogs ſhall be as dung upon the face of the field, and ſhall lye and rot in the open air, ſo that none ſhall be able to ſay of it, this is Jezebel.

2 King. 8.28, 29.

2 King. 9. wh. Ch.