A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 2
2 Kings CHAP. II.
THIS Chapter treats, firſt upon Elijah's Tranſlation, and ſecondly, upon the Miracles wrought by Eliſha his Succeſſor. As to the firſt Part, namely, Elijah's Rapture, the Antecedents, the Concomitants, and the Conſequents are conſiderable. Remarks upon the Antecedents of his Rapture, are
Firſt, Before Elijah left this lower World, he reſolves to viſit the Schools of the Prophets, that he might ſtrengthen their Hands and Hearts in God's Work, and beſtow his laſt farewel upon them on Earth, before his Chariot of Triumph came to fetch him home to Heaven: This laſt Journey of his (Peter Martyr ſaith) was Circular after a ſort, for He went from Gilgal near Jordan, thence to Bethel and Jericho, and then returned to Jordan again, from ver. 1, to the 8.
Remark the Second, 'Tis a marvelous good Providence of God (ſaith Peter Martyr) that any true Prophets ſhould be preſerved in thoſe places, when Idolatry abounded, and the falſe Prophets of Baal were ſo Triumphant, yea and Jezebel her ſelf (who perſecuted them to Death) was alive: And though Obadiah had hid an hundred in Caves, yet now to find open Schools of them, eſpecially in Bethel, where one of Jeroboam's Golden Calves was ſet up, yea and in that curſed City Jericho, is matter of great Admiration. N.B. Yet God over-ruled Matters to preſerve them to a Prodigy, leſt his People ſhould wholly want the Light of his Word.
Remark the Third, This is no leſs marvelous, that the two Prophets of the ten Tribes (Elijah and Eliſha) did far outſhine all thoſe Prophets that belong'd to the two Tribes in their manifold Miracles, the Reaſons are ſuppoſed, 1. Becauſe Idolatry was more grievous in the former, than in the latter, and where Sin did moſt abound, there God gave the greater Grace to ſtop the Inundation of it. And 2. The truly pious Iſraeli es were more grievouſly tempted to forſake God, than the Jews were, &c.
Remark the Fourth, Elijah bids Eliſha three Times do that which he deny'd to do.
Firſt, He bids him carry at Gilgal. Secondly, At Bethel. And Thirdly, At Jericho, but Eliſha gave Elijah three Denials to His command, and not barely in Negatives, but each time He confirms his Denial with an Oath alſo: Though this may ſeem ſtrange, that ſo good a Servant, dare thus peremptorily diſobey the Commands of ſo good a Maſter; Yet was this an Holy, and Zealous Diſobedience, for Lavater, Vatablus, Peter Martyr, Piſcator, &c. Say 1. That God had revealed to Eliſha the Rapture of Elijah, as well as to the Sons of the Prophets, ver. 3, 5. 2. He knew that his Maſter did bid him tarry, only to try the Truth of his Love, whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave cloſe to him, that he might be a Witneſs of his Tranſlation, for the good of the Church in all Ages. 4. God ſuggeſted to him, that at their parting, he ſhould have a double Portion given him. Therefore Eliſha muſt be pardon'd for diſobeying his Maſter.
Remark the Fifth, Elijah paſſeth from Jericho to Jordan, which He ſmote with his Mantle and Divided it (as Joſhua had done before) and paſſed over it with Eliſha, fifty Sons of the Prophets looking on, ver. 7, 8. This was Elijah's eleventh Miracle, wrought by very improbable means, not by the Ark of God, as Joſh. 3.17. but by his Mantle only, having a Divine Power accompanying the means, N.B. That there might be a meet Parallel betwixt the two great Prophets, who were to meet the Meſſias upon Mount Tabor, Moſes and Elias, Matth. 17.3, 4. What Moſes had done to the Red Sea by his Rod (an unlikely Inſtrument) Exod. 14.16, 21. That Elijah doth to Jordan with his Mantle here, and Moſes's Body was hid, as Elijah's Body was tranſlated.
Remark the Sixth, Elijah, drawing nigh to tread upon his laſt ground, offers a munificent Boon to his faithful Servant, who asks a double Portion, ver. 9.
Mark 1. A Pious Maſter cannot but be kind-hearted (ſo far as he can) to ſuch a Servant, as he hath found faithful to him before his Departure from him: Thus the beſt of Maſters (our bleſſed Meſſias) was kind-hearted to his Diſciples, ſaying to them before his Departure from them [Ask what ye will, and ye ſhall receive it, that your Joy may be full,] Joh. 16.24.
Mark 2. Elijah bids not Eliſha [Ask what he would, &c.] as having Power in Himſelf to gratifie his Requeſt, but as God's Inſtrument only, and this he did by a Divine Inſtinct, knowing, what he craved of God for him, would be done, &c.
Mark 3. Elijah ſaith not [Ask of we after I be gone, but before I go] ſaith Peter Martyr, to teach us, Invocation of Saints departed, is no Duty of God's commanding: We may have Communion here, but no Commerce hereafter, with them.
Mark 4. Eliſha asks a double Portion, which is variouſly ſenſed. N. B. As 1. Vatablus ſaith, He ask'd only two parts of Elijah's three, for 'tis not probable, he could be ſo confident, as to expect any excelling of his Maſter. 2. Peter Martyr ſaith, it was not his Pride, but his Zeal for ability to bring back Iſrael from Idolatry, which Elijah had not done; therefore he asks a more powerful Spirit, and Chriſt promis'd greater Works to be done by his Apoſtles, than by himſelf, Joh. 14.12. 3. Erpennius ſaith, Elijah wrought eight Miracles only, but Eliſha ſixteen, ſo doubled them. 4. Junius and Grotius ſay, He alludes to the double Portion of the firſt Born, Deut. 21.17. above all their Brethren, ſo Eliſha being to ſucceed Elijah was to be the Head of all the Prophets; He deſired double to what the reſt of the Prophets had. 5. Piſcator, &c. ſay, his deſire to excel even his Maſter in ſpiritual Gifts was no Sin, but warranted by God's Word, 1 Cor. 12.31. and 14.12. and the ſame is, 1 King. 1.37. where God ſaid [Amen] to Benaiah's Prayer, making Solomon's Reign to repreſent the Church Triumphant, as David's did only the Church Militant. 6. Oſiander, &c. ſay, that Eliſha was more frequently converſant among Men than Elijah had been, who moſtly led an abſconded Life, and he taught the People more, and lived with greater Pomp in King's Courts, ſo needed more double Grace.
Mark 5. Elijah anſwers [thou haſt asked a ſingular Gift] (not ſingle, of Prophecie, but of Miracles too); yet ſeeing thou haſt not ask'd Riches and Honours, &c. for thy ſelf, but ſpiritual Bleſſings for God's Glory, and the Churches good, God will give thee them, provided thou ſee me when I am taken up. N.B. This was the Sign by Divine Direction, to make Eliſha watch and pray the more earneſtly: Hereby his Requeſt was juſtified, for had it been unlawful, the Prophet would have reproved him, as Chriſt did his Diſciples in the like Caſe, Luke 9.46, 47. Mark 10, 36, 37, 38. Had Eliſha been negligent in beholding, his hopes had been daſh'd, and he had loſt his begg'd Boon. N.B. Such have need to be doubly Diligent and Vigilant, that deſire double Grace, &c. Eliſha gains it, by being an Eye-witneſs of Elijah's glorious Rapture, as the Men of Galilee were of Chriſt's Aſcenſion, Acts 1.10, 11. and gain'd the Spirit after it, Acts 2.2, 3, 4.
The ſecond Part is, the Concomitants, upon which
Remark the Firſt, When Elijah had long and happily fought the Wars of his God, and accompliſh'd his warfare with many glorious Victories, then his God ſent him a Chariot of Triumph to fetch him home from Earth to Heaven, ver. 11. then comes a bright Cloud formed in the faſhion of a Chariot, and manag'd by the Holy Angels; thoſe Seraphims or fiery Spirits, fetch up this Seraphical Doctor, who was of a fiery Spirit alſo, ſo there was a ſuitableneſs, Pſal. 68 17. and 104.4. N.B. This fiery Chariot was the Means or Inſtrument of Elijah's Tranſlation, yet was it not really a Chariot of Fire (ſaith Lavater) for then it would have burnt up the Prophet, and would have been rather a torture to him than a Rapture of him: But it was the Angels (ſaith Grotius) that appeared in the ſplendid form and ſimilitude of a fiery Chariot only, and in a Whirlwind alſo, both which (Fire and a Whirlwind) had affrighted Elijah in the Rock of Horeb, 1 Kings 19.11, 12. here was again Terrour and Violence. N.B. None ever (ſaith Dr. Hall) enter'd into Glory with eaſe, this moſt favourable change had ſome equivalency in it to a natural Diſſolution. Oh that we could cry, come Death, come Fire, come Whirlwind, all worthily welcome, that carries us to Heaven.
Remark the Second, upon the Concomitants is, The Time when, the Place where, and the Poſture and Practice Elijah was in, when this Chariot of Heaven came to fetch him to Heaven, 'tis expreſly ſaid [as he was walking and talking] we are not told what theſe two were talking on, Peter Martyr ſaith, it was about anointing the two Kings; Sanctius ſaith, it was about Modelling the Colleges of the Prophets; and Mr. Mayer's Opinion is as probable as either of the other, ſaying, N.B. That Elijah foreſeeing the wickedneſs of Jehoram, wrote a Letter, and now committed it to Eliſha, that he might deliver it to that wicked King, when he ſaw that time, 2 Chron. 21.12. but more of that when we come to it: However this muſt be taken for granted, that this was Divine Diſcourſe betwixt thoſe two great Divine Prophets, for this is certain, that Elijah had committed to Eliſha the anointing of Hazael to be King of Syria, 1 Kings 19.16, 17. which was not done, till after Elijah's Departure, and undoubtedly Elijah was inſtructing Eliſha about all thoſe future Matters of Moment: N.B. What a God-pleaſing Ordinance, Holy Conference and Godly Diſcourſe is in our Walkings and Talkings. Without all doubt, Elijah knew well, what was fitteſt to be done at his departing time, He was not taken up into Heaven from his Praying in Private, or in his ſolitary and ſerious Meditation, but in this Ordinance of Divine Diſcourſe with Eliſha: Had he not known that this Godly Conference was more neceſſary and Divine, it had given way (ſaith Dr. Hall) to Prayer and Meditation: There can be no better ſtate or poſture, for the Meſſenger of our Diſſolution to find us in, than in a diligent Proſecution of the Duties of our Office; our ſedulous Attendance upon our Generation-work, is no leſs pleaſing to God, than is our private Devotion, Bleſſed is the Man whom his Maſter, when He cometh, doth find ſo doing, Matth. 24.46.
The Third Remark is, The Place whither this Chariot of Fire carried Elijah, 'tis ſaid [into Heaven] whereof there be various Opinions. As 1. That of the Schoolmen, &c. ſaying, He was rapt up into ſome pleaſant Place prepared of old for pious Spirits, that expected the Meſſiah's opening Paradiſe for them. 2. Vatablus, &c. ſay, He was carried into Abraham's Boſom, which they ſuppoſe to be rather in the Air than on the Earth, yet grant that his Garments were burnt by the Fire, and his Body was changed and made immortal. N.B. Their ground is, that [No Man aſcended into Heaven, before Chriſt that deſcended from Heaven] John 3.13. and the paſſage into Paradiſe was not yet open'd by Chriſt, 1 Cor. 15.20. he is the firſt Fruits that went thither, Luke 23.43. But 3. The moſt Orthodox Opinion is, that He was taken up into the Third Heaven, ſo called, 2 Cor. 12.2. that heavenly Paradiſe, where the Souls of Saints departed are, where Chriſt in his Humane Nature is, Acts 1.11. and where all Believers after the General Reſurrection ſhall be with Chriſt their Head in Everlaſting Glory; Into this glorious Heaven was Elijah tranſlated, as Enoch had been before him, Gen. 5.24. Heb. 11.5. both in Soul and Body: His Body being ſo transformed in the way, and changed in a moment, that his corruptible put on incorruption, and his mortal immortality, 1 Cor. 15.51, 52, 53. ſo as to make him meet to be admitted into thoſe Manſions of Glory. And Chryſoſtom hath a Conceit, that the Devil (that Prince of the Air, Eph. 2.2.) was very much amazed, when he ſaw Elijah thus marvelouſly convoyed in a Chariot of Triumph through his Countrey and Territories. N.B. 1. As this Rapture of Elijah was a Type of Chriſt's glorious Aſcenſion, Mar. 16.19. Acts 1.11. ſo it was an enſuring Evidence, both as of the Reſurrection of our Bodies in General, ſo likewiſe more particularly of the laſt Rapture of ſuch Saints as ſhall be living upon Earth, when Chriſt cometh to the laſt General Judgment, 1 Theſſ. 4.17. 2. As this magnificent Rapture was an Effect of Elijah's ſtrong and miraculous Faith, in this reſpect it may be reckoned his twelfth and laſt Miracle.
Now come we to the third Particular, the Conſequents of this Rapture. Remarks hereupon are.
Firſt, Eliſha's lamenting the loſs of his good Maſter, ver. 12. This he doth, 1. By Words. And 2. By Deeds, 'tis ſaid [He ſaw all this glorious Tranſaction and Tranſlation] this was the Condition of his grant of a double Portion, ver. 10. therefore kept he both his Eyes and his Heart ſo fixed upon his Maſter, that he would admit of no Interruption, but twice he gave a Repulſe to his fellow Prophets with [hold ye your Peace] ver. 3, 5. that is, give ye me no Diverſion, I may not look off from my Maſter, to look upon you: And now when he ſaw him got up a good way from Earth towards Heaven, He 1. Cries out like an Orphan [my Father, my Father, &c.] not minding now his natural Father, Shaphat, 1 Kings 19.16. but the loſs of his Spiritual Father was intolerable to him, though he was like to gain a double Portion of God's Spirit by his looking upon this loſs: Nor doth he bemoan his own loſs only, but likewiſe the prodigious loſs this was to all Iſrael, who had loſt in him [their Chariots and Horſemen] wherein he not only alludes to this Triumphal Chariot he now ſaw, but he alſo (ſaith Grotius and Vatablus, &c.) intimates that Elijah had been a better Bulwark to Iſrael by his Prayers and Power with God, and by Counſel and Inſtruction for their Preſervation, then all their Chariots, Horſemen, and other Warlike Proviſions. N.B. In this reſpect, this Eliſha afterward had the ſame ſtile given him by Joaſh King of Iſrael, Chap. 13.14. which was an apt Remuneration of his pious Affection to his good Maſter. 2. His Deeds after thoſe aforeſaid Words, were 1. He Rent his own Cloths into two pieces, which was an ancient Expreſſion of Grief, Gen. 37.29, 34. 2. He took up Elijah's Mantle that fell from him, ver. 13. (whereof he had no need in Heaven) God order'd its fall (ſaith Grotius) for Eliſha's Comfort, and for the fortifying of his Faith, that together with the Mantle (given as a Pledge) both the Office and Spirit of Elijah ſhould reſt upon Eliſha his Succeſſor. This Mantle was a good amends for his own cloaths that he had rent, and this he keeps as a memorial of his Maſter. 3. He returns back to Jordan, wearing this Mantle as his Maſter had done, and in Imitation of his Maſter, ſmites the Waters with the Mantle, ver. 14. crying [where is the Lord God of Elijah?] not out of doubt and Diffidence, but from Faith and an earneſt deſire to ſee an experimental Proof of his Maſter's Promiſe of a double Portion, &c. I find ſome Learned men have other Sentiments than ordinary hereof, partly grounded upon the Ambiguity of the Hebrew word [Aph-Hu] and partly, becauſe theſe Words [He ſmote the Waters] are mentioned twice: As to the former [Aph-Hu] which we read [and when He, &c.] they take for one of God's Attributes with an Emphatical Interrogation [even himſelf?] or [even the ſame?] as if he doubted whether God would be the ſame to him, that he had been to Elijah: As to the latter they ſay, the Repetition of his ſmiting the Waters, implies, that the Waters did not divide at his firſt ſmiting, for which they render theſe Reaſons. 1. God doth not grant Miracles immediately, leſt they ſhould by too much facility be undervalued. 2. Leſt the Miracle ſhould be aſcribed to the external Means. 3. Leſt Eliſha ſhould Pride himſelf too much in his double Portion, and think himſelf equal if not Superiour to his Maſter. 4. Leſt Eliſha ſhould Attribute too much to his own Merits. and too little to God's Bounty: So Lyra, Sanctius, &c. ſay. N.B. However, when we come to an Ordinance of God, we ought to cry with Eliſha here [Where is the Lord God of this Ordinance?] every Ordinance is as a Mantle, which our Lord and Maſter Jeſus Chriſt hath drop'd down from Heaven to us that we may wear them and wrap our ſelves up in them to keep us warm; yet the bare Ordinances of God will not warm our Hearts, unleſs the God of Ordinances be in and with them: It was Chriſt's preſence with the two Diſciples diſcourſing in their way to Emmaus, that made them ſay [Did not our Hearts burn within us, while he talked with us in the way?] Luke 24.32. ſo we may ſay, if ſo in the way of his Ordinances, &c.
Remark the Second upon the Conſequents is, The Sons of the Prophets ſaw the River remove its ſtreams in obedience to Elijah's Mantle, though it had chang'd it's Maſter, and was now in Eliſha's Hands, yet Elijah's Spirit remain'd behind him with Eliſha. Hereupon they meet him, ver. 15. and tho' theſe Men had been train'd up in the Schools of the Prophets, and Eliſha among Carts and Ploughs, yet do they give him due Veneration, as one now endowed with Elijah's Spirit, and whom God had made a Father of the Prophets: Yet theſe Young Prophets are as full of Zeal for Elijah, as they are of Reverence to Eliſha, ver. 16, 17▪ 18.
Mark 1. Their Incredulity, in not believing that Elijah was now tranſlated into Heaven, but thinking that ſome Angel had taken him up, and carried him to ſome obſcure place on Earth, according to 1 Kings 18.12. ſo ſtill ought to retain his Dignity over the Prophets, yet would they be ſo obſequious to their new Maſter, as not to ſend their fifty Sons of ſtrength to ſeek their old Maſter without Eliſha's leave, but he ſaid [ſend not, &c.]
Mark 2. Their Importunity, they were ſo urgent with him for Leave and Liberty, that Eliſha was aſhamed to ſeem inexorable; therefore he ſaith [Send, ſeeing you are ſo ſet upon it, though I am aſſured, you are ſure to loſe your labour,] as indeed they did after they had wearied themſelves with three days ſearch. N. B. The uncounſelable are commonly unſucceſsful in their enterpriſes, and are beſt ſatisfied when wearied with their own ways, nothing will teach them wit, but diſappointment.
Remark the Third is, The Miracles that Eliſha wrought by his double Spirit, and all as Anſwers to his ardent Ejaculation [Where is the Lord God of Elijah?] The ſame God cloath'd Eliſha with Elijah's Spirit as well as with his Mantle, whereof he had many enſuing Experiments. There be three Miracles that Eliſha wrought, mentioned in this Chapter. His firſt Miracle was the Dividing of Jordan, deſcribed, (1.) By its Organ, the Mantle of Elijah, ver. 13. (2.) By its Author, Manner and Matter, ver. 14. (3.) By its Witneſſes and Spectators, the Sons of the Prophets, ver. 15. as above, which when they ſaw, they came to congratulate the Gift of God beſtowed upon him, and to own him as their Maſter, for like Miracles argued the like Spirit in him. And indeed Eliſha wanted not the Evidences of a Double Spirit to that of Elijah, which he deſired, ſeeing his Miracles that are mentioned in Scripture-Record, were about twenty: For beſides the three here, ver. 14▪ 22, and 24. there be many more Recorded, whereof take this Epitome, chap. 3.20. chap. 4.6, 17, 36, 41, 44. chap. 5.14, 27. chap. 6.6, 10, 13, 17, 18, 20. chap. 7.6, 18. and chap. 13.21. in all ſeventeen more; ſo that almoſt 'tis a Duplication of Elijah's Miracles.
Remark the Fourth; Eliſha's ſecond Miracle was, his healing the bad Waters of Jericho here, ver. 19, 20, 21, 22. wherein,
Mark 1. The Citizens petition to Eliſha, ver. 10. So wiſe was this curſed City grown by their College of Prophets, as to make improvement of this Maſter-Prophet while they had him; 'twere well, if all People were ſo wiſe. In their Addreſs they ſay [My Lord] acknowledging his Authority over their Society in whoſe name the Speaker ſpoke [The Situation of this City is pleaſant, but the Waters are naught, and thereby the Ground is barren.] N.B. The ſame may be ſaid of all ſuch Places (tho' never ſo pleaſant) as want thoſe Waters of Life, Goſpel-Ordinances, purely and powerfully Adminiſtred in them, ſuch ſhould ſeek Redreſs as thoſe do here: But this evil here had not been original, when Iſrael came firſt hither: 'Tis more probable that it was God's Curſe inflicted for Hiel's Preſumption in Rebuilding that City, 1 Kings 16.34. A fruitful Land God turns into barrenneſs, for Mens ſin, Pſal. 107.34. Deut. 28.24.
Mark 2. The means of healing, ver. 20. Eliſha calls for a new Cruſe, that no ſuſpicion might be of working the Miracle by vertue of any thing that had been in it before; and that no Legal Pollution might hinder its miraculous operation; he bids [Put Salt therein] a moſt improper and improbable Remedy; for Salt naturally makes Waters brackiſh, and Land barren: See Judg. 9.45. N.B. God oft works by contraries, that his power might the more appear, working without or againſt means.
Mark 3. The miraculous Effect of this ſeeming ridiculous means (both for the quality and the quantity of Salt, and the place where that ſmall part was put: The Fountain or Spring quickly works forth any thing put into it. Eliſha by Divine Direction pours the Salt in, and heals them, ver. 21, 22. N.B. He pours not the Salt into the Stream or Channel, but into the Spring or Fountain. So when God caſts the Salt of Grace into our hearts (thoſe Fountains of Affections and Actions) if but one ſmall Cruſe-full thereof, we are immediately healed, not ſo much as a thought can paſs betwixt the Receipt and the Remedy, Matth. 8.3. and 20.34. Mark 1.31, 42. Luke 8.44, 47, 55, &c.
Remark the Fifth, Is Eliſha's curſing the ſcoffing Children, deſcribed in all its Circumſtances, ver. 23, 24, 25. wherein,
Mark 1. Eliſha's going from Healed Jericho, N.B. (God's Prophets leave their bleſſing behind them) to viſit the Sons of the Prophets at Bethel alſo, and to comfort them (ſaith P. Martyr) for their Loſs of Elijah, and to ſettle Orders, where there was a ſtrange compoſition of Jeroboam's Calves, and a College of Prophets.
Mark 2. The Children that came forth to meet and mock Eliſha, were doubtleſs ſuch whoſe Parents had nuzzled them up in Idolatry, and Calf-worſhip, with which Bethel abounded, 1 Kings 12.28, 29. Hoſ. 4.15. and 5.8. and from whom they had learnt to contemn God's Prophets, who ſeated themſelves there to bear witneſs againſt their Falſe-worſhip, and to reclaim the People from it.
Mark 3. Thoſe miſ-taught Brats belch forth [Gnalah Kereach] with the greateſt petulancy [Go up thou bald-pate] not only ſcornfully deriding him for affirming Elijah was gone up to Heaven, but alſo prophanely ſcoffing him for his not going up with his Maſter (for the Hebrew word Gnalah is uſed in both places, ver. 11. and ver. 23.) that they might not any more be troubled with him who oppoſed their Idolatry, as Elijah had done; and having no worſe to upbraid him with, they twit him with his natural Diſtemper, his Baldneſs, and repeat it twice, to aggravate his grief the more.
Mark 4. Eliſha curſeth them for curſing him, ver. 24. not out of any private Revenge, but by his Spirit of Prayer and Prophecy, having a commiſſion from God ſo to curſe, as appeareth by God's concurrence with him; for two She-Bears ruſh out of the Wood, and tare forty and two of them. N. B. Poſſibly they might be ſuch Bears, as were Robbed of their Whelps, and therefore the fiercer, Prov. 17.12. Hoſ. 13.8. but certainly they were acted by a more extraordinary fury, which God had raiſed up in them to do this ſpecial execution of Divine Juſtice.
Mark 5. Nor may it be ſaid this puniſhment was too ſevere for ſo childiſh an offence, for there was prodigious malignity of mind in their ſcoffings; As, 1. They did not only load that grave gray Bald-head (through old Age) with their Deriſions, whom God had then loaded with great Honour, as to make him Elijah's Succeſſor, whoſe very Age, as well as Office, commanded Reverence: But alſo, 2. God himſelf was ſcorned by them; and that glorious work of Elijah's Tranſlation was made a Jeer, which makes it in ſome degree reſemble that ſin againſt the Holy Ghoſt, as P. Martyr, Lavater, &c. ſay.
Mark 6. Sanctius ſaith, God would have the Parents puniſhed more than the Children, for miſ-nurturing them, and for an Example upon Record, that all Parents in after-Ages might mind more the Education of their Children, leſt themſelves be puniſhed in the death of their miſ-taught Children, who were their ſecond Edition, and ſo died in them: 'Twas not done without a Miracle (ſaith P. Martyr) that thoſe Bears came in that Juncture, and were not content to tear two only, for ſatisfying their two greedy Appetites, but it muſt be forty two, and all the moſt wicked; for ſome eſcaped to tell the Tidings.
Mark 7. Eliſha after this third Miracle baulks not Bethel; there lay his way; he follows God, and fears not Men. 'Tis a wonder (ſaith P. Martyr) the enraged Parents did not tear him in pieces, as the Bears had their Children, but God reſtrained them. To decline their fury, he departs to Carmel, to converſe privately with God, and ſo fit himſelf for publick converſing with Men at Samaria, ver. 25.