The history of the Old Testament methodiz'd according to the order and series of time wherein the several things therein mentioned were transacted ... to which is annex'd a Short history of the Jewish affairs from the end of the Old Testament to the birth of our Saviour : and a map also added of Canaan and the adjacent countries ... / by Samuel Cradock ...

JEHORAM [or Joram, 2 King. 8.16.] second Son of Ahab succeed∣ed 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 Jero∣boam,

and 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 comman∣ded him to visit the Schools of the Pro∣phets, 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 deli∣vered 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 disco∣ver whither God had revealed any thing to him concerning this his assum∣ption, or whatever else the reason was, when he was going from Gilgal, he ad∣vised Elisha to stay there. But Elisha told him, As the Lord liveth, and as thy soul liveth, I will not leave thee, shew∣ing therein his grateful faithfulness to his Master. So they came down together to Bethel, (which City was indeed since the division of the Kingdom won by Abijam, 2 Chron. 13.19.) but it seems it was after∣wards 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 Ma∣ster from thy head this day†? that is, take him up and carry him over thy head to heaven. It seems the Lord had re∣vealed Elijah's assumption unto some of

them(c), 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 Pro∣phets) 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 or∣dered 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 Jeri∣cho, (knowing what was to be done) went and stood, though at some di∣stance in the sight of the place where Elijah was to be taken up to heaven. This was so ordered by Divine Provi∣dence that there might be many witnesses of Elijah's assumption. 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 confer∣red upon me; that is, a great and emi∣nent 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

corruptions 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 pos∣sibly 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 Ga∣lilee 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 terri∣fying 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 appari∣tion coming between these two Prophets, and parting them asunder, (as the near∣est 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 mo∣ment, his corruptible body putting on in∣corruption, and his mortal body immorta∣lity. And thus he was a type of Christs Ascension; and hereby God was plea∣sed 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 for∣mer course of life, who by his prayers and other good endeavours to bring men unto God, had been a better defence to

Israel than visible Chariots and Horse∣men could possibly be. Elijah thus va∣nishing 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 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 invo∣cation. As if he should have said, O Lord who by thy servant Elijah didst di∣vide these waters, make it now mani∣fest (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 Pro∣phets before mentioned, (who were come come out to see Elijah's assumpti∣on, 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 be∣stowed 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,

for possibly he is not taken away from thee for ever, but for a certain time on∣ly; possibly the Spirit of God hath carried him to some remote place (as he used sometimes to be carried, see 1 King. 18.12.†) 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 im∣portunate 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 confirm∣ed, 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. Ac∣cordingly 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

visit the Colledg of the Prophets there, and to confirm them in the truth by his counsel and exhortations. As he was go∣ing 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 ex∣ample 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 in∣stinct and commission from God, He cur∣sed 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 se∣verely he would revenge the reproach∣ing of his servants the Prophets; and immediately there came forth two she∣bears 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 ac∣cordingly 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 Sa∣maria, 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 Ar∣my 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

death 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; 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 rea∣dily 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 punish∣ed by the Lord for joining with Aha∣ziah his Son to make ships to go to Tar∣shish, 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 Vice∣roy of Edom and his forces along with them (who at this time were Tributa∣ries to Judah) and so might come up∣on 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. Je∣horam

seeing 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 infee∣bled 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 re∣flecteth 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 Jeho∣shaphat 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 on the hands of Elijah; that is, ministred unto him, and was his servant. It was undoubtedly by the special in∣stinct 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. Jeho∣shaphat was glad to hear that he was there (being the disciple of so great a Pro∣phet, 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 Jehosha∣phat 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 peo∣ple 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 an∣swered, 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

the 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 Min∣stril, that is, one skilful in singing, or playing on instruments to compose and calm his affections. And when the Min∣stril 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, 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 re∣ceiving of them. Elisha hereupon be∣ing instructed from the Lord, bids them make the valley (where they were) full of ditches, and though they should per∣ceive 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 a∣bundantly supplied. Nay (says he) be∣sides the mercy which ye so much de∣sire, 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 fen∣ced City, and every choice City that had the fairest Edifices in it, and shall fell eve∣ry 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 directi∣on from God injoin'd them to do it for the punishing of the Moabites, being a people devoted by him to ruin and destru∣ction. 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 morn∣ing about the time of the ordinary mor∣ning sacrifice† which was offered on

on 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 mor∣ning 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, which they thought had happened by their slaughtering one another. And that which induc'd them the rather to think so was be∣cause the like had before be∣fallen 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 a∣mong these Kings that had combined a∣gainst them, not imagining there could be any water in those dry and sandy de∣serts. 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 per∣formed 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

land of Moab they did what they could to spoil their Country; at last they laid siege with all their three Armies to Kir∣haraseth (the chief City of the Moabites, see Isa. 16.7.) whither the King of Moab had fled with a party of his Soul∣diers, and though they could not pre∣sently take it, nor demolish the Stone-walls thereof, yet the Slingers went a∣bout 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 re∣treat 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 and heir, and ac∣cording to the blind and abomi∣nable superstition of the Gentiles, sacri∣fic'd him as a burnt-offering on the wall to his Idol Chemosh, [see 2 King. 23.13.] that with so pre∣cious a sacrifice he might prevail with him for help. After this prodigious act of blind superstition, both the King of Moab and the inhabi∣tants of the City were more bitterly enra∣ged against the Israelites than ever, and were resolved to fight it out to the last man rather than yield, which the Isra∣elites 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 in∣cens'd against the King of Israel, be∣cause 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

into 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 him∣self for that I owe him. 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 ma∣ny, 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 af∣ter another is full, set it aside, and do the like by the next till all are filled. The Prophet having given her these di∣rections, 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 cea∣sed when there were no more vessels to hold it, God not being willing to manifest his extraordinary power fur∣ther than there is need. Then the wid∣dow 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 re∣mainder, teaching thereby that she ought

first 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 Shu∣nem (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 en∣tertained 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 hus∣band, 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, 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 ta∣ble, and a stool, and a candlestick, and when he comes this way let him be there lodged and accommodated. Her husband agreeing hereunto, this Cham∣ber was accordingly made and furnish∣ed. Shortly after Elisha coming thi∣ther took up his lodging in the new Chamber provided for him. The Pro∣phet finding himself so kindly enter∣tained 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 necessi∣ties. 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

business. 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 tram∣pled 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†. Ge∣hazi carrying back this an∣swer 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 ser∣vant. 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 bles∣sing 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) next 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 strange∣ly 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 be∣twixt hope and fear, she desires to be further satisfied. Hereupon the Prophet assured her it would be so, and accor∣dingly it came to pass; for not long after she conceived, and at the time of the next year which the Prophet menti∣on'd, she bare a Son to her own and her

husband'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 ser∣vants 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 dear∣est servants in their dearest outward enjoy∣ments. See Gen. 22.2. His mother per∣ceiving 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 per∣haps 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 imagin∣ing (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 ac∣cordingly meeting her, and asking her that question, she answered him very briefly, It is well, as not being willing

by talking to him to be hindred from going to the Prophet his Master; and her answer must be understood as dire∣cted to the two former questions concern∣ing her self and her husband; as for the last she reserved her answer to that till she should come to speak with the Pro∣phet himself. When she was come to him, being transported with the vehe∣mency 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 trouble∣some 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 de∣sirous of a Son, I might justly think that to be the reason that I was so soon de∣prived 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 pray∣ers endeavour to have him restored to me again. And this was a great evi∣dence of her faith by which she received her dead raised to life again, Heb. 11.35. Then Elisha spake to his servant, say∣ing, 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 thi∣thither, 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 follow∣ed 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 pow∣er 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

used. 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 per∣fectly 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 Gentle∣woman that God for the sins of the peo∣ple 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 ac∣commodated till the famine was over; and accordingly (she believing the Pro∣phet) 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 Idola∣try and other wickednesses of his own peo∣ple 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

upon Coloquintida (somewhat like a vine) the gourds, that is, the leaves and branches thereof being bitter and poyson∣ous; 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 Pro∣phet 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 (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 cer∣tainly 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 pre∣sent 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 Pro∣phets 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

should 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 pow∣er 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 va∣lour, 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 pil∣lage, and in one of their incursions a∣mong 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 or∣dered 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 Pro∣phet we have in Israel; I doubt not but he would soon cure him of his le∣prosie. Naaman understan∣ding 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 pro∣vided himself for his journey, and set out with a very great retinue, and a

noble equipage, carrying with him ten Talents of silver, and six thousand pie∣ces 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 co∣ming, 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 mi∣racle 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 generali∣ty 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

this great man (who was a stranger) un∣to him. When he came to the Prophets house, Elisha went not out to him him∣self (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 ac∣cordingly, 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 ri∣vers 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 pur∣pose, 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 hum∣bly spake to him saying, My Father, 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 on∣ly 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 se∣ven times over head and ears in Jordan as the Prophet had prescribed, and imme∣diately his leprosie was removed and his fl••sh that had been much eaten away with it came again like the flesh of a lit∣tle child, full, clear and fresh, not lea∣ving any scar or mark upon him of his disease, and so he was perfectly cured.

Thus the Lord intending to shew mer∣cy 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 effi∣cacy of the Prophets direction, he now returns with all his retinue to render him his most hearty thanks. 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), and that there is none in the world besides him, and by his power alone I willingly acknow∣ledg my self cured(b). But I must thankfully acknowledg thee as an instrument under him of my cure, and I ought to testifie my deep and grate∣ful sense of thy kindness, and therefore I pray thee accept of a small gift(c) 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), and if the true Re∣ligion and the worship of the true God were by his mira∣cles confirmed, he desired no more. Naaman urged him a∣gain with great importunity to take it, but he again refu∣sed 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

prevail with the Prophet to accept his present, he told him he had another re∣quest 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 sacri∣fice 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 con∣vert, 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 Syri∣ans) when the King his Master leaning on his hand, went into that Idols Tem∣ple 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 bow∣ed my self in the house of Rimmon, 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 go∣ing on in his journey, Gehazi the Pro∣phets servant began to think with him∣self 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 af∣ter 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

of 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 ser∣vant 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 unwill∣ing to have more than one Talent, which was all (as he pretended) that his Master desired. But Naaman to testi∣fie 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 comman∣ded two of his servants to bear them be∣fore Gehazi, and when they came to the Tower (possibly some out-house be∣longing to the place where the Prophet dwelt) he took the silver and the gar∣ments 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 reveal∣ed 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 ser∣vice 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

such 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 Naa∣man himself is but a new convert, and I refused his gifts to bring the more honour to God and to our Religion. Thou know∣est we live here among Idolaters, and therefore we ought to give no occasi∣on to them to think that we (the Pro∣phets of the Lord) are a covetous sort of people as their Idolatrous Priests are. I would not have it thought that I de∣sign 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 as 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 Pro∣phets as Elijah and Elisha, and the many miracles wrought by them, had (as it seems) drawn many† (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 main∣tained 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

the 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 buil∣ding that might serve for then present use and accommodation. The Prophet bad them go. One of them then intrea∣ted him that he would please to go a∣long 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 Is∣rael, invaded his Country again, and upon advice with his Commanders re∣solved 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. Je∣horam 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 am∣bushments; and that not only this once, but several times after. The King of

Syria was much enrag'd that his designs were so often disappointed, and there∣upon 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 be∣ing enraged at this, bad them go and inquire where he was, for he would en∣deavour 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 open∣ed, 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 ap∣peared to him to incompass his Master Elisha to 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

about 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 that 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 Sama∣ria, 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 for∣gives their mischievous intention, who came out on purpose to carry him pri∣soner 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 intenti∣ons towards it.

Jehoram hereupon made great provi∣sions 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† 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

to 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 [where∣in Ahab was slain, 1 King. 22.34.] he now attempts to besiege this City a∣gain 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, (though an unclean and for∣bidden 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), for five pieces of silver(b). One day as the King was walking upon the wall to see whither the Sol∣diers 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 barn∣floor, or the wine-press. But tell me what aileth thee? she said, This woman my neighbour and I (being ex∣treamly distressed with famine) agreed be∣tween our selves that my Son should be first killed and eaten by us, and after∣wards 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 sack∣cloth that he had next his flesh appear∣ed, which he wore as a sign of his hu∣miliation and affliction for the present di∣stress of his people, though he was not so truly penitent for his sins as he should have been. Then he said, The Lord do

so 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, (assu∣ring me of help from God) but I see none comes. And thus being transpor∣ted 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 Religi∣ous persons of the City were with him, who possibly came to him for counsel, and comfort in that their great extremi∣ty. He understanding by Revelation from God the Kings bloody purpose a∣gainst him (even as he knew the King of Syria's secret plots, and Gehazi's se∣cret 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 gi∣ven 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 per∣swading 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 fa∣mine.

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. Where∣upon

he said to the King, I do assure thee from the Lord that about this time to morrow a measure of fine flower shall be sold for a shekel, and two measures of barley for a shekel(a), in the gate of Samaria. A great Officer of State, a Lord on whose hand the King leaned, hear∣ing 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 un∣believing†, 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 en∣trance 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 fa∣mine 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 asto∣nishment, they found no man there; for the Lord had a little before terrifi∣ed the Syrians with an hideous noise which he made them to hear of the ratling of chariots, and neighing of horses, the shouting of souldiers, and the soun∣ding of Trumpets, as if some great host had been upon them. This noise they heard, but neither the City nor the Le∣pers 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), 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 be∣ing so terrified they left their horses and

asses (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 find∣ing the like there, they carried it out, and hid it also. Thus at first they thought only of providing for them∣selves. But then better bethinking them∣selves, 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 in∣flict some severe punishment on us for con∣cealing 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 be∣ing sorely distressed ventured to go out to the Camp of the Syrians to seek some relief, and when they came thi∣ther 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 immedi∣ately 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 po∣licy: They (says he) know that we are almost starved, and therefore they have withdrawn themselves, and hid them∣selves in the field, that when we come out they may surprize us, and so enter the City. This shews that he little re∣garded or believed what the Prophet had promised from the Lord, which was the very next day to be accom∣plished. One of the Kings servants hearing his Master make this constru∣ction of the departure of the Syrians, replied, let us I pray thee take some

of the horses that yet remain in the Ci∣ty, 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 gar∣ments and other furniture which the Sy∣rians had thrown away in their hasty flight. So they return'd and brought this word to the King. Then the peo∣ple 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 tu∣multuous running out, and to see to it that they might not all run out and leave the City naked. This Lord ac∣cordingly standing there to keep the people back, they were so eagerly bent upon the spoil, and to get some provisi∣ons for themselves that they ran him down and trode upon him, so that he died; and thus what the man of God prophesi∣ed of him exactly came to pass.

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

2 King. 7. wh. Ch.

The Shunamite (the seven years fa∣mine 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; at the very time when she came to present her peti∣tion the Providence of God so ordered it that she found the King talking with Gehazi Elisha's servant about the miracles his

Master had wrought. It seems his Le∣prosie was not of that sort that did ren∣der him unclean or unfit to be conversed with, or else upon his repentance (as some think) God revers'd the sen∣tence 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 pe∣tition the King, whereupon he crys out My Lord, O King, this is the very wo∣man 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 a∣gain 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† 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 under∣standing it happened through a cause∣less 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 Ha∣zael (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 Coun∣try; 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 de∣sires thee to accept of, and to acquaint

him, Whither he shall recover of his sick∣ness? Whither the Prophet accepted the present is not recorded, but he return'd him this short answer, That he might re∣cover 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 an∣swered, 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 horri∣ble barbarity, and inhumane cruelty? '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 ha∣tred 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 him∣self what Elisha had told him, viz. that he should be King of Syria, and appre∣hending 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

him, 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) 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 Aha∣ziah King of Judah (his sisters son) resolves to attempt the recovery of Ra∣moth-Gilead out of the hands of Ha∣zael now King of Syria, which Ahab his Father with the joint forces of Je∣hoshaphat seeking to recover, failed of his purpose, and was there slain by Ben∣hadad, whose life he had unwarranta∣bly spared. See 1 King. 20.34. Jeho∣ram 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), 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†, 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) thee King over Israel, and thou shalt smite the house of Ahab thy Master, that I may avenge the blood of my servants the Pro∣phets, and the blood of all my servants which was shed by the procure∣ment 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). And I will make the house

of 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 Cap∣tains 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 present∣ly arose, and going to the top of the stairs (which possibly were towards the street) and spreading their garments on the ground†, (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 commission∣ed by God to destroy Ahab's house, he immediately contriv'd to destroy Je∣horam, Son of Ahab, as God had com∣manded him. And in order hereunto he tells his Captains that if they appro∣ved 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 him∣self 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

Jehoram and Ahaziah now were. A watchman from the tower in Jezreel discerning this party coming, gave no∣tice 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 Ra∣moth-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 watch∣man from the tower of the City ac∣quaints them that the messenger came up to them and spake to them, but whatever the matter was he saw he did not re∣turn. 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 ac∣quainting the King that this second mes∣senger 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 of thy mother Jezebel, and her witch∣crafts are so many? Upon this Joram immediately tur∣ned 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

being Commanders under his Father, and following him as his attendants at that time when he took possession of Naboths vineyard) heard this dreadful judgment(c) de∣nounced against him by Eli∣jah 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 in∣heritance†) and I will re∣quite thee in this plat, now therefore cast him into that por∣tion 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 woun∣ded him, and afterwards killed him in Megiddo, as may be seen more fully in his life. Then Jehu march'd into Jezreel and Jezebel hear∣ing 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 Ma∣ster? [see 1 King. 16.10.] as if she should have said, Remember what he did, and fear the like event. Jehu look∣ing up to the window askt, who is there on my side, who? Two or three Eunuchs(a), (atten∣dants 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) im∣mediately did. And he and his follow∣ers 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 Ra∣moth 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 wo∣man Jezebel, and to take it up and bury it, for (says he) she was a Kings daugh∣ter, viz. the King of Zidon's. This or∣der

('tis like) he gave on the sudden, not remembring the Prophecy of Eli∣jah, 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 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.

Notes

• The 9th. King of Israel, JE∣HORAM.
• In his locis e∣rant Prophetarum conventus, quos Reges Israel quamvis Idolo∣latrae passi sunt. Quod singulari Dei Provi∣dantia factum est ne populus ipsius praesi∣dio verbi sui penitus denudaretur. P. Mar∣tyr.
• †

  Id est brevi non enim uno die conse∣cerunt hoc iter. A ca∣pite 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.
• (c)

  Deus eos qui cum Prophetis vive∣bant paulatim assue∣faciebat Prophetiae, nunc hoc, nunc illud de consiliis suis ipsis aperiens. Grot.
• Thus was our Saviour taken up, while ma∣ny beheld it, Act. 1.9.
• Elisha began to be a famous Pro∣phet in the second year of Jehoram, and continued so about sixty years, and died in the days of Joash Grandson of Jehu.
• What was done by the supernatural power and working of God they us'd to say was done by the Spirit of God.
• †

  The like we read concerning Philip when he had baptiz'd the Ethio∣pian Eunuch, Act. 8.39.
• The Moabites being formerly Tri∣butary to David and Solomon, they had revolted from the King of Judah, and given themselves to be vassals to Jero∣boam and his Succes∣sors, and so had con∣tinued till this time.
• Sic sol∣vere cor∣rigium calcea∣menti, idem est quod ser∣vire.
• Prophe∣tia est do∣num actu∣ale, non habituale.
• †

  Virtus sacrificii cooperata est ad hoc miraculum: signum est Elisaum tunc preces suas conjunxisse cum precibus populi in Templo orantis. Vi∣dentur omnes fideles Israelitae ubicunque suissent illis horis. Deum pro necessitatibus Ecclesiae atque Reipublicae orasse, ut suas preces una cum illis, qui praesentes obla∣tionibus aderant, copularent. Martyr.
• There use to a∣rise some vapours out of the waters which the Sun at its rising not dispell∣ing, but shining weak∣ly through them, it makes them appear read as blood.
• Had it been the King of E∣doms 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 a∣gainst the King of Edom.
• Liberi jure He∣braeo res paren∣tum, & ob parentum debita vendi po∣terant ut patet ex Isa. 50.1. & Mat. 18.25.
• In He∣braeo est sublimita∣tem pari∣etis par∣vam, i. e. Conclave sublime parvum se∣peratum a nostris ae∣dibus.
• 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 fa∣vour at Court.
• †

  But she needed a friend at Court af∣terwards, 2 King. 8.3, 4. viz. when Gehazi obtained that her land should be restored to her again.
• (a)

  About this season according to the time of life, that is, about this time of life, the year return∣ing as it is now. Se∣cundum tempus vi∣vens, h. e. hoc ipso tempore vigente & revertente. Junius vide Gen. 18.10.
• It was called Shalisha before, 1 Sam. 9.4. but since Baal was set up there, Baalshalisha.
• Though she had not heard of any le∣per cured by Elisha, (for saith our Savi∣our, Luk. 4.27. Many lepers were in Israel in the time of Elize∣us the Prophet, but none of them was cleansed, &c.) but by other miracles he wrought she belie∣ved he could cure this disease also.
• A Talent of silver amounts to 375 l. sterling.
• A Title usually gi∣ven to su∣periours, and men of age and dignity.
• Thus did the tenth Leper to our Sa∣vior, Luk. 17.15.
• (a)

  Miraculum hoc proprium finem conse∣quutum est nempe con∣firmationem verae sa∣naequ•• Doctrinae.
• (b)

  By this de∣claration he shewed he was cured in soul as well as in body.
• (c)

  Hebraei munus vocant benedictio∣nem, quia quicquid boni possidemus habe∣mus ex benedictione Dei. Benefacere est benedicere.
• (d)

  Elisha had freely received this gift, and therefore would freely exercise it, Mat. 10.8. Simon Magus was sharply reproved for a con∣ceit contrary there∣unto, Acts 8.19, 20.
• Non pec∣cati futuri indulgen∣tiam sed elapsi ve∣niam roga∣re videtur. Anonym. in loc.
• In sempiter∣num, non absolute sed in longissimum tempus, in tertiam vel quartam genera∣tionem juxta, Exod. 34.7.
• †

  Qui vacabant divinis literis & laudibus, & preci∣hus & mittebantur saepe ad plebem ae∣dificandam & con∣firmandam, &c.
• Solum visio fuit, vidit ima∣ginem ••eu speciem Elisei re∣sidentem in medio castrorum, quem defendebat ille exer∣citus, ut nemo hostium illi nocere potuerit. Mun∣sterus.
• Such a blindness as the So∣domites were stri∣ken with, Gen. 19.11.
• †

  So these words v. 23. are to be inter∣preted. See Light∣foot, pag. 69.
• Which was as some ac∣count a∣bout ten pounds of our mo∣ney.
• (a)

  Quidam esse ervum credunt, quo saginantur columbae, that is, a kind of pulse or tares where∣with they fed Pid∣geons, which in that extremity they were glad of for food for themselves.
• (b)

  Which was about 12 s. 6 d. of our money.
• That is about a peck and a pott••e.
• (a)

  A she∣kel is 2 s. 6 d. of our mo∣ney.
• †

  Infideli∣ty de∣prives men of the bene∣fit of Gods promises which others enjoy.
• See the like 2 Sam. 5.24.
• (b)

  Here∣by 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.
• Mos hic fuit in decem tribubus qui & alibi reperitur, ut qui patria exirent eorum bona confisca∣rentur. Grot.
• Lex non veta∣bat leprosos adire alloquii consolari. Naaman leprosus Re∣gem accessit. Alii vo∣lunt Gehazi act•• pae∣nitentia sanatum fu∣isse.
• †

  In Regi∣onem Da∣mascenam, ut apparet ex versu nono. Jun.
• Fortuna & potestat etiam mo∣res, & in∣genium mutant.
• Nimis fe∣stinavit Hazael, ad vaticinii exitum, tempus ex∣pectare de∣buit. Hanc ejus perfi∣diam non excusat o∣raculum Prophetae. P. Martyr.
• (a)

  Pellebat viribus & gratiae apud populum, & jam a tempore Eliae increbuerat regnum Syriae Hazaeli deberi. Sanctius.
• (b)

  See 2 King. 9.14.
• †

  Here was a fair opportunity offer∣ed for the doing this at this time, Jehoram and Ahaziah being both at Jezreel.
• (c)

  Jehu is the only King of the Ten-Tribes that was anointed; as his call∣ing was from God, so his task was very great.
• (d)

  See 1 King. 14.10. & 21.22.
• Great houses have usually an as∣cent of great stairs into the first rooms.
• †

  See Mat. 21.8.
• Idolatry in Scripture is call∣ed 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 Jo∣ram suffered her, and continued in her Idolatry. Onus vocat Prophetiam gravem & Onero∣sam.
• Which was the day after his death.
• (c)

  The Lord laid this burden on him, v. 25. Onus Vocat Prophetiam gravem, & onerosam.
• †

  Filii ejus con∣tra legem Deut. 24. una interfecti erant licet nulla hujus cae∣dis mentio facta est, 1 Reg. 21.13. Sic multa a sac••is histo∣ricis omissa videmus que ab aliis per oc∣casionem dicta sunt. Sanctius.
• (a)

  Such were Chamberlains of Queens and Prin∣cesses for the most part in those times.
• •• Reg. 21.23. In pro juxta. In eo territo∣rio in quo injuste damnatus est Na∣both.