A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

1 Kings CHAP. XXI.

THIS Chapter contains Ahab's misimprovement of all those Miracles and Mercies that a gracious God had given to him, in his Tyrannical murthering his Innocent Sub∣jects. The two general parts are, 1. His commission of it; and 2. His correction for it.

Remarks upon the first part are, 1. The Time when, ver. 1. It was after all those glo∣rious Evidences of God's own Greatness above Baal, the Calves, &c. and of his Goodness to Ahab and Israel. N.B. Tho' the Lord had let him down both Fire and Water from Heaven, which his Baal could not do, chap. 18.39, 45. and had given him two great Victories over the Syrians, chap 20, 21, 29. yet all those demonstrations of Divine Power and Love made no Impression upon Ahab's obdurate and rocky heart, no more than the great Hammer doth upon cold Iron; after all this his wicked disposition is not altered, but he adds iniquity to iniquity, Psal. 69.27. No sooner was he returned home from his glorious Conquest over the Syrians, but he is fordidly conquered by sinful self, his own concupiscence.

Remark the Second, Is the occasion what; Naboth had a Vineyard nigh one of Ahab's Palaces, and so was oft in Ahab's Eye, which the Devil made a Burning-glass to set his heart on sire to cover it; for Covetousness is call'd the lust of the Eyes, 1 John 2.16. Ahab looked and lusted, as Achan had done before him, Josh. 7.22. Ahab longed for a Sallet of Herbs out of it, having surfeited of those Grapes that grew in it while it was Naboth's. N.B. The contiguity of it was the ground of Ahab's concupiscence. Some suppose hence, that Naboth was near of Kin to the King, because his Vineyard lay so near the King's Palace: However, better had it been that Naboth had wanted this Vineyard, as it proved; and Riches are not so properly called Goods, seeing they so oft prove a bane to their owners, Eccles. 5.13.

Remark the Third is; Tho' Ahab was so bad a man▪ as before, yet was he not so bad a King, as to pillage his Subjects at his own Royal pleasure, but he fairly pretendeth to contract for it either by Sale or Exchange, v. 2. Where Erpennius hath an excellent ob∣servation, saying, [From hence it is manifest, that Kings by that only Title (because they are Kings) have not a power over the possessions of their Subjects to seize upon them at their Royal will and pleasure; and tho' it be said of Kings [He will take away your Fields▪ &c.] 1 Sam. 8.14. yet there (saith he) it is not to be understood of any true or right Royal Right, but of a presumed Authority, and tyrannical Usurpation; for there Samuel shews the evil manner of a King, to dissuade them from their desire of a King. N.B. This case of Ahab's not desiring Naboth's Vineyard without a valuable con∣sideration, doth clearly condemn our late Court Parasitical Preachers, who cryed up [That all was the King's, which the Subject had, and that they are not Masters of so much as a Mole-hill, &c.] Whereas God saith expresly [The Prince shall not take of the People's In∣heritance by oppression to thrust them out &c.] Ezek. 46.18. They are the King's only tuitione, non fruitione, for his protection in them, but not for his possession of them, &c.

Remark the Fourth, Is Naboth's Answer to the King's Demand [Chalila li me Jehovah, Heb.] the Lord forbid it me, ver. 3. He was one that feared God in those corrupt times of Apostasie (saith P. Martyr) and durst not break an express Command of God, Levit. 25.15, 23, 25. Numb. 36.7. therefore could not he comply with the King's Request, no not tho' the Alienation of the Land would but by right have lasted until the Ju∣bilee; being jealous, if once it got into the King's hand to be converted into his Gar∣den of Pleasure, and affixed to his Palace, it would be irrecoverably gone both from him and his, so should he both offend God, and wrong his Posterity, which he, being conscientious, could not do.

Remark the Fifth; Ahab takes this denial of his Demand as a most heinous and un∣bearable Affront, ver. 4. The displeasure of Kings crossed in their desires (saith Peter Martyr) are mostly very vehement. Ahab falls sick of the sullens here; lays him down on his Bed; the disquietness of his mind having (saith Sanctius) discomposed his body, he turned away his face, as not caring to see any, or to be seen of any, and would eat no bread, as if he resolved to starve himself, being weary of his life, because Naboth grounded his denial upon God's command, and would not gratifie the King's covetous and ambitious humour. N.B. Here we have a most conspicuous Specimen of that vex∣ing Vanity (Solomon mentions) which mostly attends the greatest Grandees and Darlings of the World; something they must meet with (by God's All-ruling Providence) that shall give an unsavoury Verdure to all their other sweetest Morsels and Grandeur. One

instance is this of Ahab, whose heart was more vexed with the want of this small spot of Earth, (Naboth's Vineyard) than the enjoyment of so spacious a Kingdom (tho' it was the glory of all Kingdoms. Ezek. 20.6.) could now counter-comfort him; but he will needs lay down and dye in the pet. Another instance is Haman, one advanced to be a King's-fellow-companion, and blest with a prodigious multitude of Riches, Ho∣nours and Children; yet the want of one bowing knee of Mordecai damped all his Jollity, crying out, [All this avails me nothing] Esth. 5.11, 12, 13.

Remark the Sixth is, The Devil, that had caused Ahab's Disease, sends him a Physician to cure his Gall of Grief, and his Spleen of Anger: Jezebel comes to him, ver. 5. So far this was well enough, for God gave him the Woman to be her Husband's Comforter, and if sometimes to be a Counsellor, yet never to be a Controuler, as this wicked Woman took upon her to be, v. 6. most imperiously upbraiding Ahab as a King of Clouts. 'Tis not fit for a King (as Vatablus interprets her words) either to beg, or buy, but to command and call for what he pleaseth without controul. Tho' Ahab wanted neither wit, nor wicked∣ness, yet is he (saith Dr. Hall) but a Novice to this Zidonian Dame; she casts cold Water upon his face, and pours into him Spirits of her own Extracting; she bids him cast away all care, and chear up, promising to out-do him, and what he could not himself do, she would effectually do it for him, &c.

Remark the Seventh; Jezebel contrives Naboth's Destruction, ver. 8, 9, 10. she pro∣cures both the Secretary and Signet of this Ʋxorious King, writes Letters in Ahab's name to the Magistrates of Jezreel, &c. so she was King, and he only Queen; and because he knew not how to make the best Improvement of Kingly Power, she would do it through stitch for him. Oh how prompt here is the wit of the weaker Sex to project wickedness at a pinch! Jezebel needs nothing but Abab's name and Seal, let her alone with the rest: She frames a Letter in the King's name, sends it to those Senators, whom she had (saith Vatablus) raised up to that Dignity in Jezreel, well knowing that those her own Creatures would be enough morigerous, she commands them to proclaim a Fast, suborn Witnesses, two Sons of Belial, against Naboth, to charge him with Blasphemy against God and the King, then stone him to death; and was not this (saith Dr. Hall) a ready payment for so Rich a Vineyard? N.B. 1. There is no Villany of so deep a Dye, as that which is cloaked with Piety. Dissembled Sanctity is double Iniquity: Oh what damnable Dissimulation was it in this foul Hell-Hag, to do her Devilish Feat under the fair pollia∣tion of an holy Fast! Herod like, who pretended to worship Christ, but intended to worry him. N.B. 2. The Reasons why she proclaimed a Fast, are rendred by Vatablus, Junius and Piscator, &c. because she would make the People believe, that all this mischief was acted with a pious mind, that Ahab had got good by his Affliction, and now was be∣come Zealous of his God's Honour, and of Israel's Welfare, and therefore was search∣ing after all the God-provoking sins, more especially Blasphemy; and seeing they were wont to execute heinous Offenders upon Fast-days, whereby they might recover their Reconciliation with God, Numb. 25.7, 8. Psal, 106.30. then Naboth must be stoned, as if God had been consulted, &c. N.B. 3. This Honourable and Religious Person Naboth, must not seem to be murthered out of envy, but in a see••ing due course of Law, which required two Witnesses at the least, Deut. 19.15. So dealt they with Christ, Matth. 26.60. and so with Stephen, Act. 6.13. her Witnesses she picked out were two Belialists, Knights of the Post▪ Incarnate Devils, &c.

Remark the Eighth; This whole Intrigue of Jezebel's, is put into practice in Jezreel, ver. 11, 12, 13, 14. Naboth is summoned and set on high before the Judges; the two Belialists charge him with Blasphemy, tho' they were not present to hear what discourse passed betwixt Ahab and Naboth; 'twas enough, Jezebel said, he was too sawcy with the King. They said truly, as it is in the Hebrew [Barakta, thou did't bless, &c.] they meant, thou didst curse God and the King. The Hebrews (saith P. Martyr) did so far abominate Blasphemy, that they would not once name it, when the Blaspheming of God was to be spoken of. So Job 2.9. 'tis bless God Hebr. Jezebel's servile Judges pass the Sentence right or wrong; Naboth is carried out as a publick Pest, and stoned without Jezreel, as not fit to breathe out his last breath within his own City; yea and his Sons with him, 2 Kings 9.26. that no Heir he left of the Vineyard.

The second part of this Chapter, is Abab's Correction for the commission of this Murder, partly Divine, and partly Humane, from ver. 14, to the end.

Remark the First, Upon the Divine part of his Correction; As, 1. No sooner are Na∣both and his Sons stoned, but this welcome news is sent to Jezebel by her Mercenary Souls, ver. 14. she now in a transport run to Ahab, and tells him the glad Tidings, that Naboth and all his Heirs were dead; therefore there was a Confiscation of his whole Estate,

and now his Vineyard was Escheated to the King, ver. 15. and hereupon bids him rise up and take Possession of the Vineyard: Here Peter Martyr argues excellently: By what Title must Ahab take Possession? Had Naboth no Kindred (though his Sons were stoned) to Heir it? He was (saith He and Lyra) Ahab's Ʋncle and a Nobleman, because he was place in the noblest Place above the People, ver. 9. and though this had some colour of Religion, to involve Relations in Guilt and Punishment, as in the Case of Dathan, &c. Numb. 16.32. and in the Case of Achan, Josh. 7.24. yet these were extraordinary Examples of Divine Vengeance, and by a special warrant from God himself: But suppose Naboth had been really guilty of Blasphemy against God, and Treason against the King, yet his Sons ought not to have died for their Father's Sin (as indeed they did, 2 Kings 9.26.) for that was positively against the Law of God, which expresly saith [That Children shall not be put to Death for their Father] Deut. 24.16. suppose Ahab was his next Kinsman, because his Land lay next the King's, no doubt but his Sons were removed, that his Claim to it might be Clearer, or if not, un∣just Jezebel little regarded either the Rule of God's Law, or the right of Succession, she resolves to have it per fas & nefas, by right or wrong, and which of Naboth's Kin∣dred durst challenge it under such Tyrannical Violence? She quickly heals her Husband of Heaviness; He riseth up, never enquiring (saith Peter Martyr) of the Manner and Cause of his Death, but goes and takes Possession both for Him and His, ver. 16. Jo∣sephus saith, that he went leaping for Joy at the good News, but better had it been had he sitten still, than to rise up and Fall, &c.

Remark the Second, Oh how short is the Triumph of the Wicked, and the Joy of Hypo∣crites but for a Moment, Job 20.5. while Ahab was passing in Jollity from Samaria to Jezreel, the Lord lays his Command upon Elijah, to meet him with a Divine Mes∣sage, ver. 17, 18. N.B. All the time that Jezebel was plotting and practising her De∣vilish Design, God is altogether silent, as if no way concern'd for his Name and Glo∣ry: She prosper'd in her impious Project, as if both Heaven and Earth conspired to∣gether in a friendly promoting it: But now, when Jezebel is active in stirring up Ahab to take Possession: Then God is as Active in hastening his Propher to meet him there with heavy Tidings from Heaven: No reckoning is brought in with publick Hosts at the midst of a Meal. 'Tis the Conclusion of Junketting Collations, that calls for the reckoning Bill: And then the end pays for All. N.B. Two Instances of God's long silence we have in the two Herod's (long after this of Ahab and Jezebel) the former Herod had his Herodias like a second Jezebel, who prompts her Husband and pre∣vails with Him to behead John Baptist, the Execution is done, and God kept silence all the while as unconcerned, yet afterwards the same Herod hearing of the same of Jesus, God strikes him with horrour of Conscience for his Murder of John: He was perplexed [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Luke 9.7 he stuck fast in the Mud (as it were) and could find no way out; and if the Leaven of Herod were Sadducisme, his horrour made him deny his own Sadducaical Principles, and to think that John the Baptist (whom he had Be∣headed) was risen from the Dead. The second Instance was the other Herod, who Beheaded the Apostle James, and because this Tyrant's Trick (he saw) pleased the People, he would have done as much to the Apostle Peter; and though God sat still in Heaven (as it were) and unconcern'd in the first Execution, yet he sends his Angel from Heaven to prevent the second, Peter, designed by the Murderer for the like Butchery, is delivered by a Miracle; and whatever became of the former Herod, we are told how this Tyrant (before that time twelve Month) came to a most miraculous and dismal End: He was eaten up with Lice (as 'tis said his Grandfather was before him) because he did not give God the glory, Acts 12.1, 2, 3, 23. the End paid for all in both those Instances, and so it did in Ahab here; no sooner is he got rejoycing into his new Garden plat, promising to himself great contentment in his commodious Court-Enlarge∣ment, but God posts in Elijah with a cooler of threatned Vengeance; Ahab was in Sama∣ria, when God gave his Charge to Elijah, but he was got to Jezreel when Elijah met him.

Remark the Third, Elijah now fears not the Face of a King, having God's immediate Call and Command, he thunders out his most dreadful Divine Message of Commina∣tion to him, accusing him of bloody Tyranny, added to his notorious Idolatry, ver. 19. [Hast thou killed and taken Possession? the Dogs shall lick up thy Blood, as they have done Na∣both's, &c.] the Prophet chargeth Ahab with the murther of Naboth, though it was Jezebel's Act: For 1. He was the first occasion of it, by coveting his Vineyard. 2. 'Tis probable, he was privy to the Project of managing the Matter. 3. He punish'd not the Actors of it. 4. He approved of the Tragedy in his taking Possession. 5. Peter Martyr adds, Wives faults are fixed upon Husbands not hindring them: Thus God

chastized Adam, for the fault of Eve first in the Sin: God said to Abraham, why did Sarah laugh, Gen. 18.13. N.B. It may easily be supposed, what a Mar-mirth Elijah was to Ahab, when he met him here, in the midst of his golden Dreams: And how was his Coxcomb cut, and how did his Crest fall at the upleasing prospect of so unwel∣come a Guest: No doubt, but the King's Countenance was wofully cast down, when he said [Hast thou found me, O my Enemy?] ver. 20. but why an Enemy? They two parted Friends, as Lord and Lacquey at their last Meeting, Chap. 18.46. Indeed Ahab was Elijah's Enemy, and hated him as he did Micaiah, Chap. 22.8. but Elijah only was his Enemy, because he told Him the Truth, Gal. 4.16. and his Words would have done him good, had he walk'd uprightly, Mic. 2.7, 8. Augustin saith, He was an Enemy to none, but to such as were worse Enemies to themselves. N.B. A guilty Conscience is like the trou∣bled Sea, foaming forth Mire and Dirt, Isa. 57.20, 21. Elijah Answers [the Hand of God hath found thee out in thy very Act of Sin, and seeing thou hast wilfully and wholly made thy self a bondslave to Baal, to Jezebel, and to Beelzebub himself; selling thy self totally to be acted by their Power, and setting thy wickedness not only in the sight, but also in despight of an All-seeing God, as thou hast made a match with mur∣ther, and all manner of Iniquity, so shalt thou be sure to rue thy Bargain, and have thy Belly full of it; The backslider shall be filled with the evil of his own ways, Prov. 14.14.] Elijah threatens Ahab in the Name of the Lord, ver. 21, 22, 23, 24, 25, 26. That God will retaliate bleeding for bleeding, and not only himself, but all his seventy Sons shall bleed for it, 2 Kings 10.6. yea not only they, but also their wicked Mo∣ther Jezebel shall be made Dogs Meat, and because he would not take Example from Jeroboam and Baasha, he shall be made an Example to Successors; as he was a none-such in Sinning, so he shall be a none-such in Suffering. N.B. Oh Happy Naboth, that had now chang'd his Vineyard on Earth, into a Kingdom in Heaven; but oh miserable Ahab, the Murtherer▪ is far more miserable than Naboth the Martyr, all those direful Judgments were yet to come upon him and his for sending Naboth to Heaven.

The second Part of Ahab's Correction is Humane, ver. 27, 28, 29. Wherein

Remark the First, Ahab corrects himself for his Sin, and though a bad Man yet reviles he not God's Prophet, but fears his Predictions would prove as true, as those about the Rain and Fire, &c. had done, and therefore is moved to put himself into the manner of a Mourner, the loss of his own Life not troubling him so much, as the utter Ex∣tirpation of his proud Dame and Posterity.

Remark the Second, Though all this Humiliation of Ahab was only External, Super∣ficial, and Temporary, arising more from the Terrour of God's Judgments, than from any true Love to God, or hatred of his Sin without a Resolution for Reformation, yet God soon saw it, was so far pleased with it, as to send Words of Comfort to him for it: Elijah who had even now denounced those heavy Tidings, must immediately ha∣sten with a Lenitive Message. N.B. That God will recompence his Temporary Repen∣tance with a Temporary Deliverance: The Judgment threatned in the particular Signa∣tures of God's Vengeance, are suspended from him, and prorogu'd to his Sons, who were of his Blood, John 1.13. Acts 17.26. Surely, if the Leaves of Repentance be so Medicinal, much more the Fruit, if the Shadow of it be thus Soveraign, what is the Substance in Sincere Souls?

Remark the Third, Grief is not ever a sign of Grace: Ahab rent not his Heart with his Garment, nor reform'd he his Life, He restor'd not the stoln Vineyard, nor re∣proved, much less removed his wicked Wife, &c. but he returns to his former Vomit, hating and threatning the Lord's Prophets, Chap. 22.8. consulting with the Prophets of Baal, ver. 6. of the next Chapter, therefore Ahab shall Bleed by the Shafts of the Sy∣rians, as Naboth had done by the Stones of the Jezreelites.