A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 13
CHAP. XIII.
THIS Chapter Deſcribes the Deplorable Idolatry of Jeroboam, from which he could not be reclaimed either by Mercy, or by Miniſtry, or by Miſery, or by Miracle, tho' multiplied many ways.
Remark the Firſt, God obligeth Jeroboam from Idolatry to Duty of true Divine Devotion, by that tranſcendent mercy of giving him the promiſe of his preſence to preſerve and proſper his perſon and poſterity upon the Throne of Iſrael, provided [He would walk in God's ways as David did, &c.] Chap. 11.37, 38. N. B. Oh the Prodigious condeſcenſion of Divine Mercy in thus proffering to gratifie all the deſires of this prophane Perſon, in making this Bramble King over Iſrael to do what he deſired, having no Superior to controul him; yet all thoſe precious promiſes of matchleſs mercy were ſpent in vain upon him, ſave only that for this he was the more ſeverely puniſhed afterwards; for whereas David, tho' he had the promiſe of the Kingdom in Saul's Reign, uſed no indirect means to come to it: Yet this Prophane Wretch broke all Bonds of this Divine mercy, and ſcorning to write after David s Copy, even while he was Solomon's Servant, did lift up his hand againſt his Lord and Maſter (which David durſt not do in his day) Chap. 11. v. 26. for when Solomon had made him Ruler over the Houſe of Joſeph, he talk'd Treaſon among that turbulent Tribe (ever corrival with Judah for the Government) at his pleaſure after Abſalom's (not David's) Example, and (as Lavater thinks.) did actually Rebell againſt Solomon, for which Solomon ſought to ſlay him, Chap. 11.40. However, 'tis plain that he Plotted againſt Solomon in his Poſterity afterwards, Chap. 12, &c.
Remark the Second, When God had ſpilt his Mercy and worſe upon him, then he tries him with his Miniſtry in this Chapter; God ſent a Prophet to him out of Judah, crying againſt his Idolatrous Altar at Bethel, and reproving this Apoſtate King, ver. 1, 2, 3.
Mark 1. This Man of God v. 1. is call'd a Prophet, v. 18. Tertullian ſaith it was Shemaiah, mentioned Chap 12.22. Theodoret ſaith it was Joel, &c. The common Opinion with Jerome and Joſephus is, that it was Iddo who had a Viſion againſt Jeroboam, 2 Chron. 9.29. but ſeeing the Holy Ghoſt hath not expreſſed his name, 'tis too great curioſity to ſearch after it: Whoever he was, he had his Commiſſion from God both for his Meſſage, and for his Miracle, and he dyed the ſame day wherein he delivered his Meſſage, and confirm'd it by a Miracle.
Mark 2. This Prophet came from Judah, which yet ruled with God, and was faithful with the Saints, Hoſ. 11.12. Retaining ſtill God's pure worſhip, 2 Chron. 11.16. and he came unto Bethel, that was now become Bethaven, an Houſe of Sin, and not an houſe of God (as thoſe two Hebrew names ſignifie) which ſtood in the remoteſt Southern corner of the Kingdom, as Dan did in the North of Canaan, tho' Bethel was now a place of Idolaters, ch. 12.33. yet thither God ſends a Prophet either to reclaim them before they were quite caſt off, or to leave them without excuſe, when ſo done.
Mark 3. Tho' Jeroboam thought the very dregs of the People were good enough to make Hedge-Prieſts of for his New Gods, yet would he grace that diſgraceful Prieſthood, and his two contemptible Calves, by his own invading the Sacerdotal Office (as he had Ʋſurp'd the Regal) and acting their Prieſt himſelf, now ſtanding before his new Altar with a Scepter in one hand, and with a Cenſer in the other, ready to Sacrifice to his new Gods: In this poſture God's Prophet found him.
Mark 4 This Prophet Exclaims againſt the Royal Altar, v. 2. not againſt the Royal Perſon, becauſe he was now become more ſenſeleſs than the very ſtones of this new deviſed Altar, and had no ears (ſaith Piſcator) to hear Divine Admonition; and becauſe the following ſigns were wrought upon it, and he doubles his word [O Altar, Altar,] that by ſuch an Elegant and Emphatical expreſſion of God's Meſſage he might the more aſtoniſh Jeroboam, and his fellow Idolaters, and to make his Meſſage be the better believed, as Iſa. 29.1. Jer. 22.29.
Mark 5. The Prophet here delivers a moſt remarkable Prophecy, for tho' what he foretold came not to paſs until three hundred and thirty years after this time, yet are all the Circumſtances ſo diſtinctly ſet down, as if it were a Narrative or Hiſtory of ſuch things as were paſt, rather than a Prophecy of things to come.
Mark 6. The exact accompliſhment of this Prophecy, 2 King. 23.15, 16, 17. doth demonſtrate the abſolute certainty of God's Praeſcience in Ordaining, and of his Providence in Ordering even the moſt contingent things in the World, for the matter of this Prophecy was in it ſelf uncertain, and wholly depended upon Man's Will, both as to the having of a Child, and as to the giving him this Name. N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaſeth to perform his glorious purpoſe, as in this caſe, and in that of Cyrus, Iſa. 44.28. and 45.1. foretold almoſt two hundred years before that Prophecy was accompliſhed.
Mark 7. Tho' the time was long through the long ſufferance of God before this Threatning was fulfilled, yet the certainty of it muſt now be aſſured by an extraordinary ſign, that the truth of the Prediction might ſtrike the greater terrour upon this New King, and his new Hedge-Prieſts, yea, and upon the People alſo that joyned with them in their Idolatrous Worſhip, when they heard how the bones both of this new Prince, Prieſts, and People (all Idolaters) ſhould be burnt in diſgrace by the Command of Joſiah, deſcended of David, whoſe houſe they had in Rebellion rejected.
Remark the Third is, When neither Mercy nor Miniſtry will reclaim Jeroboam, the Third means God makes uſe of was to prevent him with a Miracle, [His new Altar cleaves aſunder] Suâ ſponte, nullo deturbante, ſaith Peter Martyr, on its own accord, no humane hand cauſing the rupture and fraction, v. 3, 5. the ſight of this Miracle muſt needs amaze the relapſing Iſraelites, who might well reflect upon themſelves ſaying, [do the Stones of our Altar rend in twain without us, and our ſtony hearts rend not at all, but remain whole within us? moreover, How can we ſtand before ſuch a God whom we have forſaken, when thoſe very Stones of our new Altar (erected in contempt of him) cannot ſtand in their places, but rend aſunder at the very re…e of his, Prophet? And what ſorry things are thoſe our two New Gods that cannot protect their new Altar; perhaps ſome of the Spectators might have ſuch miſgivings of heart, and ſome reflections and remorſe, &c. N. B. But Jeroboam (whom it moſt concerned) hardned his own heart, and made it harder than any Stone in his Altar; ſo that inſtead of bowing his knee in humbling his Soul before the Author, of this Miracle, he ſtretches forth his hand, and crys [lay hold upon the Inſtrument of it] which occaſioned a ſecond Miracle, namely [the ſhrinking up of the Sinews of Jeroboam's ſtretched out hand, &c.] ver. 4.
Remark the Fourth, Here comes in the fourth means God made uſe of to humble the heart of this abominable Apoſtate; the firſt was a Miracle of Power to Rend the Altar, as a reproof to their firſt Idolatrous Worſhip, but this ſecond is a Miracle of miſery to this Ʋſurping Man, for cooling his courage, and reſtrarning his rage againſt the Lord's Servant, here was the Arm of an Idol-Shepherd clean dryed up and yet his eye was ſtill ſo darkned that he will ſee nothing, according to Zech. 11.17. His hand that he had now ſtretched forth for revenge, God fixed it in that poſture, ſo that he could not pull it back again to him. N. B. Behold the Man in miſery: This Miracle had ſo bound him to good behaviour, that he could neither hold his Cenſer to burn Incenſe unto his Idols upon his new Altar (now rent aſunder) nor could he ſmite the Lord's Servant for reproving his Idolatry, becauſe all motion from the muſcles was quite loſt; ſo that this proud Prince ſtands like an antick Statue pointing out the High-way to Travellers, yet Iſrael returns not to God, &c.
Remark the Fifth, Still a Third Miracle is neceſſary to take off the miſery which the ſecond Miracle had inflicted upon this Rebell new King, v. 6. Here he is fixed in the poſture of an Image, God manacles this Tyrant's hand as he hath promis'd to perform for his People upon all other Tyrants and Perſecuters of them▪ Pſ. 76.10. Some whereof are ſo caſe-hardned, that no File can bite upon them to take off their ruſt, neither miniſtry, nor miſery, nor miracle, nor mercy can in the leaſt meaſure mollifie ſome obdurate and obſtinate Offenders; Jeroboam here came very nigh to this deſperate caſe. N. B. And 'tis a Queſtion whether the hardneſs of his heart did not exceed the dryneſs of his hand, eſpecially if he did believe his Falſe Prophets, who (as the Rabbins ſay) told him it was only a Chance that had happened unto him, to keep him from thinking that he was ſmitten of God. However, here are ſome meltings in this ſtout ſtomach and ſtubborn heart of haughty Jeroboam, he is ſo far humbled under God's mighty hand (which had hampered his outragious hand into a withered unmoveable poſture,) as to pray the Prophet (whom he was ſo enraged at) to intreat the Lord for removing God's Anger, and for reſtoring his Arm: Here was ſome Conviction and Confeſſion too, yet only ſqueez'd from him by extremity; He ſaith [intreat thy God] not my God, for he had choſen new Gods, which he would not renounce, and return to the true God. N. B. However, the Man of God (right like ſuch an one) was eaſie to be intreated, and prevailed with ſoon to Pray for a Perſecuter, as Moſes had done before him for Pharaoh, Exod. 8.8, 9. yea and God himſelf was as ready to hear the prayer of his Prophet for, even a wicked Perſecuter [His hand was reſtored.] Righteous men's Prayers have a prevailing power with God, Jam. 5.16. yea for Pharaoh, &c. Exod. 8.12, 13.
Remark the Sixth, Jeroboam's frowns at this man of God are now turned into fawnings upon him, v. 7. when his hand was healed; Wonders will work the proudeſt into ſome kind of courteſie. N. B. The Prophet had not now taunted him with opprobrious Language, ſaying [how canſt thou expect I ſhould pray for the healing of that hand which juſt now would have ſmitten me, go to thy New Gods and ask healing of them, &c.] no, he had learnt from Heaven to do good for evil upon Earth; this conſtrams Jeroboam to be courteous in offering him a Reward, yet his heart remained hard, elſe his healed hand would have pull'd down his Idols. N. B. Tho' the light of Grace had not healed his Heart, as the Power of God had healed his Hand, yet the Light of Nature had learnt him the Law of Gratitude: He will be thankful to the Instrument, while he is unthankful to the Author: Therefore He both invites him to Dinner, and offers him a Reward, as Naaman did Eliſha for the Cure of his Leproſie, 2 Kings 5.15.
Remark the ſeventh is, The Man of God's refuſal of the King's kindneſs and Royal Rewards, ver. 8, 9, 10. Wherein
Mark 1. No doubt but this Prophet ſtood need of Refreſhing (being wearied with his Journey and Labour, it being now High Noon) and of Rewards too to enrich Himſelf, when the Emoluments of the Church were ſhrunk up out of the Ten Tribes into Judah only: But he durſt better do kindneſs to an Idolater, than receive any kindneſs from him: God's commanding charge was of greater Importance to him, than either Refreſhment or Reward.
Mark 2. Tho' this Man of God ſeems to give a blunt Anſwer, and an uncivil Refuſal of a Prince's favour, yet rendereth He a weighty Reaſon for rejecting the Royal bounty, namely [my God hath charged me to the contrary, &c.] He durſt not Conſult with Fleſh and Blood, Gal. 1.16. which would have ſuggeſted ſundry plauſible pretences; (as 1. I have need to be refreſh'd with Daily Bread. 2. My enriching Reward may be a Benefit to many in Miſery, as well as to my ſelf. But 3. Above all, my converſing with the King (now prepared by his Cure) may prevail to reform him, and then all Iſrael will follow him in the Reformation, &c.) but this Prophet dare not argue Caſes where he had a Command, nor will he be bribed out of his Obedience thereto. God muſt be obeyed, whatever becomes of Jeroboam and Iſrael: The Devil's offers, tho' never ſo large, muſt be rejected, as Chriſt did, Mat. 4.8, 9. He eſteemed the Word of God's mouth, more than neceſſary Food, Job 23.12. and no Reward could induce him to converſe any longer with that Idolatrous King.
Mark 3. Nor did the Prophet dare to return the ſame way he came, for God had forbidden him, for as this doing would have ſome ſhew of ſhame, returning [re infectà] arguing fear or failing of his purpoſe, as the Phraſe is uſed, 2 King. 19.28. ſo his avoiding that execrable way to Bethel, where Satan's Throne was, did teach all others to abhor the going thither on any occaſion.
The laſt Part of this Chapter, contains the Hiſtory of the old Prophet's putting a cheat upon this Man of God, who had hitherto weather'd the Point bravely, and like himſelf; while this Seer kept cloſe to God's Word and Warrant, he was ſafe, but no ſooner doth he leave that ſtrong hold, through too much Credulity againſt an expreſs Command, than he fails, flinches, and foully miſcarries, &c. This Hiſtory of the old Prophet is comprehended from ver. 11, to ver. 32. conſiſting of Antecedents, Concomitants and Conſequents of it. Remarks firſt upon the Antecedents. As
Firſt, This Seducer of the Man of God, is deſcribed, 1. By his Profeſſion, Age, Countrey, Offspring, ver. 11. 2. By his Deſire of Learning from his Sons, what the Man of God had foretold about the aboliſhing of Jeroboam's Idolatry, and what way He went, when he had deliver'd his Divine Meſſage, in order to go after him, ver. 12, 13.2 By his Amicable Invitation of Him Home to his Houſe, when he had overtaken him, ver. 14, 15. From this Deſcription, and much more that is ſaid of Him in the following Verſes, ſome do charitably ſuppoſe that He was a true Prophet and a good Man. To which add thoſe Reaſons, as 1. That he abſented himſelf from Jeroboam's Idolatrous Worſhip. 2. That he ſhewed ſuch real reſpect to this Man of God, both Living and Dying, &c. 3. That he reſolv'd to be buried himſelf in the ſame Sepulchre with this Man of God. 4. That he confirmed his Sons in the Faith of the Prophecy of this Man of God, whom he had taken Care to be honourably interred. 5. That he foretold future Things, which did truly come to paſs. 6. That as God did reveal his Councels (concerning Matters to come) to him, ver. 32. ſo he did believe, that Joſiah would be King, and deſtroy this preſent Idolatry, &c. Theſe are the Reaſons, which I find Junius, and other learned Men do alledge to prove, that He had theſe certain ſigns of Piety, to declare him a good Man, and one of the true Prophets of the Lord.
Remark the ſecond is, but the moſt concurrent Opinion carries the Contrary, concluding that he was a wicked man, and a falſe Prophet, alledging in the General, that there is nothing any where in Scripture Recorded of him, which might not be done or ſpoken by a falſe Prophet, ſeeing that Soothſayer Balaam went as far as he did: And there be many things Recorded of him, which cannot well conſiſt with true Piety, or well become a true Prophet of the Lord, but more particular Reaſons are theſe, 1. His leaving Samaria, to live at Bethel: Samaria was the place of his former Habitation, 2 Kings 23.18. but now he dwells in Bethel, within the Air (ſaith Dr. Hall) of Jeroboam's Idols, within the noiſe of his Idolatrous Sacrifices, had he been ſo good as he ſhould, he durſt not have daily dwelt, where the Man of God durſt not one day Dine: 2. How durſt he permit his Sons to be preſent at that abominable Worſhip, which well could not be without their old Father's Connivance? 3. If he were a true Prophet, why did he not (dwelling in Bethel) reprove the Idolatry of Jeroboam, to ſave the labour of a Prophet from being ſent out of Judah, for reproving that Sin which was acted under his very Noſe. 4. We find him in a downright and premeditated lie, yea and that without any evident Temptation to it, ver. 18. And 5. He maketh God to contradict himſelf in forbidding, and commanding the ſame Matter, thwarting an expreſs Command. 6. He diſhonoured the Miniſtry of Angels, in pretending an Angel ſpake to him, when none did ſo, but that Angel of Darkneſs. 7. He diſgraceth the Function of a Prophet, whereof he profeſſed himſelf to be one, in Cozening the Man of God into a Lion's Mouth.
Remark the third, Some ſay this old Prophet was Jeroboam's chief High Prieſt for his Calf-worſhip, and was had by him in the higheſt Veneration, and when he ſaw, that thoſe Miracles of the Man of God had ſtartled Jeroboam's Mind, that he began to think of aboliſhing his Calves, which would abandon his fat Benefices, that depended upon Calf-worſhip: Therefore this old Crafty Fox, for the upholding that Idolatry, doth find out this Trick (ſaith Dr. Lightfoot) whereby to undo the true Prophet, that had declaim'd againſt it: The old Prophet now deſigned to deceive and deſtroy him, when He cheated him into a Tranſgreſſion of the expreſs Command of his God, whereby He betrayed him into the hands of Divine Juſtice, and then made this miſimprovement of it to Jeroboam, that the Man of God, who had ſpoke againſt his Calf-worſhip, was ſlain by a Lion in his return, therefore all his predicting Threatnings were but Bugbears to affright Children with, and ſhall never come to paſs. Moreover, ſome ſay that falſe Prophet ſaid to Jeroboam, that his Hand was not withered by a Miracle, but it was only grown Chill by being wearied out with attending the Sacrifice, and long holding the Cenſer, and that the Altar did rend aſunder merely by the weight of the Sacrifices, which were exceeding many upon that high ſolemn Feaſt-Day.
Remark the fourth, The Sin of this Man of God was in returning back to Bethel, and refreſhing himſelf there, when thus wheadled by this Deceiver's Deluſions, ver. 19. He ſinned (ſaith Peter Martyr) becauſe 1. He forſook a certain Divine Word for one uncertain, over credulouſly yielding againſt that expreſs command mention'd by himſelf, ver. 9. f…om which an Angel ſhould not have drawn him, Gal. 1.8. whatever Revelation is pretended, if contradictory to the known Revealed Will of God in his Word, that can never come from the Spirit of God 2. He ſinned in being ſo ſoon drawn aſide by the old Prophet's Cheat, for being himſelf a Prophet, he might have enquired of the Lord about this Seducer's Lie: Or at leaſt have prayed for Divine Direction in ſo dubious a Caſe: And he ſhould have tried the Spirits, before he had trusted too far, 1 Joh. 4 1.3. He ſinned (ſaith Gregory) becauſe he was priding himſelf in the precedent Preſence of God in his Miracles, therefore God left him to this foul fall.
The fifth Remark is, The Puniſhment denounced againſt this Man of God for his Sin, ver. 20, 21, 22. where he was Eating and Drinking againſt God's expreſs Command, there doth he hear his own doom denounced by the Mouth of that old Prophet, that had ſeduced him: As he ſinned at the Table, ſo his Puniſhment is declared at the Table alſo, which was very ſowre Sawce to the ſavoury Morſels, this faint, weary and hungry Man was now feeding upon, and thus far the Puniſhment carry'd a Correſpondency to the Sin: God ſoon diſcovered the deceitfulneſs of the old falſe Prophet, and the raſh Credulity of the young true one, which could not but marre the Comfort of that Refreſhment: God makes this old Impoſtor here to condemn himſelf for his Deceit, as well as his deceived Gueſt for his Diſobedience, which is laid to his charge, tho' he was beguiled into it as Adam was, Gen. 2.17. and 3.6. yet God gave him this gracious warning [Thou ſhalt Dye, ere thou reach Home] that he might repent of his Sin before he died. N.B. Oh, what occaſion did Jeroboam take to Blaſpheme the Name of God, when he firſt heard that the Man of God, could caſt off his Royal Refreſhment and Reword too; Yet comply with the Invitation of this old Prophet, for even ordinary Entertainment, and where he could not expect any Donative at all. How much more, when he heard both of their Table-talk, and of his Death by a Lion, &c.
The ſecond Part (after the Antecedents) are the Concomitants; as 1. The Time when this man of God met with his Puniſhment; 'twas after Dinner, ver. 23.2. The Place where, 'twas in his way Home, ver. 24. And 3. The Manner, How he died, 'twas done by a Lion, which devoured neither the Carcaſs, nor the Aſs he rode upon, ver. 25, 28.
Mark 1. The falſe Prophet now makes him ſome amends, when he had betrayed him into God's diſpleaſure, by ſaddling his own Aſs, and ſetting the true Prophet upon him, that he might depart in a more eaſie poſture of Riding; whereas he returned faſt enough, and too faſt, to Bethel on Foot; and now muſt he ride indeed to meet his own Bane the ſooner, the Lion in the way.
Mark 2. The Severity of God againſt his own Servants ſometimes for but one Sin, as may be ſeen in Adam's, Moſes's, Jonah's Sins, &c. Judgments begin at the Houſe of God, 1. Pet. 4.17. and Saints are oft made Signs to Sinners, Ezek. 24.24. By this Judgment executed on this Man of God, it was manifeſt, that thoſe Judgments he had threatned againſt Idolaters, would ſurely be Executed: If God had a Lion for him, he hath worſe Lions for them, 2 Kings 17.33.
Mark 3. O the depth of the Counſels of God, Rom. 11.33. That this true Prophet, who had far leſſer ſinned, is ſooner puniſhed than the old Imposter, or notorious Jeroboam! P. Martyr Anſwers, 1. Speedy Puniſhments are not always Arguments of Divine Wrath, but rather ſuch as be deferred, Hoſ. 4.14, 17. God is moſt Angry when he ſaith, [Let Sinners alone unpuniſhed.] And, 2. God uſeth to puniſh ſmall Sins with Death, as in Lot's Wife, Gen. 19. and he that refuſed only to ſmite the Prophet, was ſlain by a Lion, as this Man of God was, 1 Kings 20.36. to ſhew that God is the Supreme Lord of Life and Death. Nor, 3. was the Sin of this Man of God ſmall; for it was a groſs Diſobedience to a poſitive Command: And he, being a Prophet, was the more obliged to a greater exactneſs in Obedience to all God's expreſs Precepts, &c. 4. All this Prophet's former Obedience could not expiate the Guilt of this one act of Diſobedience, to teach us, that [not one of the least of God's Commandments may be broken,] Matth. 5.19. and [he that offends in one point, is guilty of all,] James 2.10.
Mark 4. Though this Prophet's Sin was not ſmall, ſeeing the great God was Diſhonoured, and the Authority and Succeſs of his Meſſage was blaſted by his Return to Bethel, &c. yea and Jeroboam, &c. were hardened in their Idolatry; Yet was not his Puniſhment ſo great as ſome imagin; for, 1. the Lion had a Commiſſion only to ſuffocate, ſtifle, or choak him, but not to devour him. 2. This was done only to his Body, paying now that Debt which he did owe to God and Nature at another time; his Soul was undoubtedly ſafe.
The Third Part, is the Conſequents of all theſe things, ver. 29, 30, 31, 32.
Mark 1. The ſame miraculous Power of God, that opened the Mouth of the Lion to Murther this Man of God with a bite, did likewiſe ſhut up his Mouth from devouring the Carcaſs, according to his ravenous Nature and Manner with other Preys. Nor did the Lion go away when he had worried the Prophet, but was kept as Guardian to ſecure the Carcaſs from other wild Beaſts or Fowls: Thus a Deſtroyer was made a Preſerver, Judg. 14.14. Thus God reſtrains the Rage of Men, Pſal. 76.10.
Mark 2. The old Prophet hears, comes, and finds the Carcaſs, and the Lion guarding it. 'Tis a wonder he durſt come n…ar it, leaſt the Lion ſhould much more vehemently worry him for his double Sin, (both in hindring this Man's Obedience to God, and pretending a Revelation from God to do ſo;) but he ſaw the fierce Beaſt reſtrain'd, and that encouraged him. Some ſay, the Lion went away at his approach, as rendring up the Carcaſs to him.
Mark 3. Though Lions love Aſs-Fleſh (ſay Naturaliſts) yet this Lion tears not either the dead Carcaſs, or the living Aſs, but rather cauſeth him to ſtand ſtill (without running away for fear) and ſtay there to bear his dead Maſter to the Burial, by the Conduct of the old Prophet.
Mark 4. The Seducer and his Sons do bury the Seduced, and lament over him, crying, [Alas, my Brother] as Jerem. 22.18. This was Cut-throat kindneſs, a cruel Courteſie, firſt to kill a Man, and then help him to his Grave: Yet this old Deceiver takes care to ſecure his own Bones from the Judgment threatned, ver. 32. by ordering them to be buried with the Bones of this Man of God, having a Superſcription upon the Tomb-stone for ſaving it, &c. 2 Kings 23.17, &c.