A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XVIII.

AFter many dayes the word of the Lord came to Elijah in the third year, &c.] * 1.1 A doubt may here be made how the drought continued three yeares, and sixe moneths, according to St. Iames, when as an end was put unto it the third

year? P. Martyr giveth a double solution. 1. That the 6 months are not here * 1.2 counted, but the whole years only; but if it were 6 months after 3 years expired, I cannot see how it can be said in the third yeare, but rather in the fourth. 2. That he abode 6 months in the land of Israel, which are not here reckoned, but only 3 years of his abode with the widdow of Sareptah, and therefore it is to be understood, as if it had been said, at the end of 3 years after his comming to Sareptah, which was last spoken of, the time of the drought before this not being determined in the sa∣cred history, but only spoken of generally, till that Luke 4. 25. Christ speaketh here∣of, and after that Iam. 5. 17. to this effect, Martyr. But Iunius better having set down * 1.3 the time of the drought, when he went from the brook Cherith, to be a year, ren∣dereth the words here; many dayes after the third year: that is, 6 months. Neither doth the Hebrew so disagree, but that his translation may be justified, seeing it is, and there were many dayes; and the word of the Lord came to Elijah the third yeare, that is, many dayes of the drought before his comming to Sareptah, and af∣ter his comming thither in the third yeare, about the midst of the year, this word came unto him that he should goe to Ahab, and tell him that now it should raine again, and this judgement should cease; which was not thus taken away for their penitency in Israel, but out of Gods mercy to verisie the saying of Elijah, that it should not rain, but according to his word. For Ahab went on still in his wicked∣nesse, neither doe we read of any repentance in the people; onely there were scat∣tered amongst them some who feared God, and abhorred from that idolatry, even 7000. as is after wards said, that bowed not the knee to Baal; which doubtlesse prayed earnestly to God for deliverance from this famine, and partly for their pre∣servation, God would now send rain upon the earth. Whereas v. 2. the famine is * 1.4 now said to have been great in Samaria, it is not to be understood so, as if it were not great all over that kingdome, but Samaria the Metropolitan city, wherein most wickednesse was committed, suffered most hereby.

Then Ahab called Obadiah the Steward of his house, who feared God greatly, &c.] * 1.5 A wicked king had a godly servant, so Pharoah had Ioseph, and Laban Iacob, Saul [Note.] David; wherefore he may be godly, that liveth in the house of the wicked, Naa∣man served the king of Syria a worshipper of Rimmon, and there were good chri∣stians whom St. Paul saluteth, of Caesars house. And herein the providence of God appeares for the preservation of his faithfull servants in time of danger, by placing such about heathen kings, as Daniel also, and Nehemiah, and Hester, and Ebedmelech, who delivered Ieremiah out of the dungeon, and here Obadiah is said to be one, that * 1.6 shewed his piety in hiding and feeding the Prophets of God in time of persecu∣tion, in caves with bread and water, to the number of 100. which must be under∣stood to be such, as were instructed by other Prophets in companies as their Dis∣ciples, being therefore sometime called sonnes of the Prophets, who laboured as their teachers in beating down sinne and upholding the service of the true God, and singing and setting forth his praises, and opposing idolatry; for which Iezabel sought their destruction. Of such it appeares by the example of Obadiah, that the godly have a speciall care, but the wicked maligne them most; yet as much malig∣ned as they were, see the providence of God in upholding so many amongst a peo∣ple so desperately wicked, for their more just condemnation, when they would not be reformed by them. And from amongst these Prophets God sometime sent forth one, and sometime another, as he pleased; and it is not unlikely, but that in the land there were many more provided for by other godly persons. As these by Oba∣diah, so Martyr.

Now this Obadiah so well approved of God, Ahab it seemeth counted also most faithfull to him, and therefore in this great drought, in which the beasts which hee had, could find no grasse to sustein them about Samaria, he took a journey himselfe * 1.7 one way to search about halfe the kingdome for it, and sent Obadiah to doe the like about the other halfe, that the horses and mules at the least might be kept alive. A brutish and wicked king, that suffered the Prophets of God, the chiefe of his crea∣tures to be persecuted, and took such care for bruit beasts; and so to many christians, an horse or a dogge is more then the best servants of God. Neither did hee search

into the cause of this judgment to repent and turn, but his solicitude was to search out if there were any hay in any place, that it might be brought to Samaria for the sustentation of those beasts, in which his greatest delight and confidence was. And herein Obadiah served him, as was his duty, forasmuch as he knew, that hee was by God set up to be King and Lord, and therefore to be served and obeyed in these things.

And as Obadiah was upon the way, Elijah met him, and he fell upon his face, &c.] The Lord directed Elijah not to Ahab at the first, who was unworthy for his wic∣kednesse, but to Obadiah a godly man and a servant to the Lords Prophets, saith Pel∣lican, who shewed by his speech, calling him my Lord Elijah, and by his gesture in bowing to him down to the ground, how much in his godly heart he honoured so great a prophet, being here an example to others of giving double honour to El∣ders * 1.8 ruling well, that labour in the word. When Elijah heard him aske whether he were not Elijah, he both said that he was, and immediately bad him goe tell * 1.9 his Lord, that Elijah was there. But Obadiah fearing, that this might be dange∣rous to him, if the spirit of God should in the mean season carry Elijah away to a∣nother * 1.10 place, spake so as that he might not be sent to tell Ahab thus, unlesse the prophet were constantly resolved upon it, and to insinuate the more into his fa∣vour to deal well with him, he told him, that he greatly feared God from his youth, and was such a friend to the Lords prophets, that he hid and fed 100. of them in time of danger. That which he feared from Ahab, if he should come to him with false news, was killing, either for deceiving him when he reposed so much trust in him, or for that he laid not hands upon him to bring him unto him, for whom he had so long so anxiously sought, and if doubting whether Elijah would then indeed shew himself to Ahab, he should resrain from going upon this errand when the prophet bade him, there might also be danger that way from the hand of God, for his disobedience. Now in setting forth his own goodnesse in this necessary case he sinned not, although out of such a case in vain-glory to do so that a man may be praised, is not without sinne.

There is, as the Lord liveth, no nation or kingdome, to which my Lord hath not * 1.11 sent to seek thee, &c.] This, as all expositours agree, is not to be understood strict∣ly, as the words sound, as if Ahab had sent all over the world to seek Elijah, al∣though the Hebrews hold so, affirming Ahab, but falsly, to have been Emperour over all, for he reigned not over Iudah which was nearest unto him. It is then to be understood of all the neighbour kingdoms, with which Ahab was in league, and by vertue thereof might require any of his subjects being fled thither, to be redeli∣vered unto him, taking an oath of them to answer truly, whether they knew him to be there or not, as they might in the like case of him. And therfore he saith only, there is no nation or kingdom, not nation or kingdom in all the world. And thus almost P. Martyr at the first cleareth this place, but he resteth finally upon another, viz. that * 1.12 the land under Ahab is spoken of as it was in times past, consisting of many king∣domes, there was no nation or kingdome within his dominion, but he had sent unto it. But I think the first is rather to be preferred, seeing however that coun∣try was in times past divided, yet now it was all one kingdome. But if Ahab sear∣ched so narrowly for Elijah, it may be doubted, how he could in Sareptah be hid∣den from him, seeing his father in law reigned there? It is commonly answered according to the saying of Obadiah here, that the spirit of the Lord sometime took him and carried him away, so that he could not be found: but I think it may better be answered, that Ahab had done making that inquisition, before the prophets coming to Sareptah, after that giving over the searching for him any more, as vain, supposing him to be carried away some whether by the spirit, and so not to be found, as was partly touched before.

Eliiah seeing the fear, in which Obadiah was, assured him by oath, that hee * 1.13 would shew himselfe to Ahab that day, and so he did immediately after that Oba∣diah had told him. Then Ahab said unto Eliiah, art thou he that troubleth Israel? But Eliiah replyed saying, not I, but thou and thy fathers house, &c.] Tostatus thinketh, that when Ahab saw Eliiah comming, he went to meet him for honours

sake, but his salutation by upbraiding him for troubling Israel by that great drought, sheweth the contrary; that hee was angry with him, and now thought to be reven∣ged on him, as the authour of so great an evill, seeing he had made him in his power; whereas if his going to meet him had bin for honour, his word•• would have bin suta∣ble, requesting his prayers, that an end might be put to the present judgment. I think therefore rather with Martyr, that he went to meet him that he might the sooner terrifie him, and compell him to seek for rain immediatly, with the want of which [Note.] he and his people were now so greatly endangered. Thus wicked infidels impute the calamities, which come for sin, to the servants of God, as the cause thereof; so also the heathen in the dayes of Tertullian, if Nilus did not overflow, which was a cause of dearth, or Tyber overflowed, whereby the city was endangered, if there were famine or pestilence, they cried out, have the christians to the lions, as the cause of these evills.

Elijah nothing daunted by the kings angry speech, layeth the fault altogether up∣on him and his idolatrous father, by whom indeed God was provoked to this judg∣ment, for that they left his commandements and served Baalim, that is, saith Pel∣lican, the planets of heaven, chiefly the sun. But Iudg. 2. 13. I have already shewed, that all the male gods of the heathen were called Baalim, whereof Iupiter was the * 1.14 chiefe. Elijah in thus reproving the king, did as Iohn who was like unto him af∣terwards did to King Herod, neither did he more then was justifiable. For although the ruler of the people may not be railed upon, yet he may be reproved for his sins. For the word troubling here used, Martyr noteth, that it is put for troubling, ei∣ther * 1.15 in the out ward estate, as Achan is said to have troubled Israel; and Iacob said to his sonnes, that they had troubled him, when they had slain the Shechemites; or in things spirituall, as Gal. 1. St. Paul telleth the Galathians that there were some that troubled them. And both these wayes, this wicked King troubled Israel out∣wardly by this drought and famin, and spiritually by setting up idolatry; after which followed a tayle of other grosse wickednesses, causing the foresaid judgement. But he contrariwise imputed both these wayes of troubling Israel to the prophet, see∣ing he sought as much as he could to hinder the people from idolatry, which hee counted piety, from whence this great judgement seemed to him to come, as the weakning and dissipation of the Roman empire after Constantines time was im∣puted by the heathen to the beating downe of the old religion, which they coun∣ted their idolatry to be.

But now send and gather to me all Israel unto Mount Carmel, and the Prophets of * 1.16 Baal, &c.] It is generally held by all Expositours, that some others passed from Eliiah to Ahab before these, tending to disswade him from idolatry; so promising raine, and to induce him the more, he spoke of the vanity of idols, and of the pow∣er of God, a demonstration whereof he would make before all Israel, if they were assembled together; and therefore he willed him now to gather to him all Israel, &c.] The prophets of Baal whom he would also have assembled, were 450. and the prophets of the groves 400. which were fed at Iezabels table. The first num∣ber Martyr thinketh to have lived all over the kingdome, but the other, as Chap∣leins * 1.17 to the Queen, about her; and that those 450 only were gathered together, the other company which attended upon Iezabels devotions, not being by her suf∣fered to come. And to this also Pellican agreeth, because those 450 only are menti∣oned * 1.18 after this, but nothing more said of the other, and therefore most probably they came not, But I see no reason why we should not hold, that the King had his Chapleins as well as the Queen, and therefore I assent rather to them, who will have those 450 to bee Ahabs Chapleins, whom hee nourished, as Iezabel did the other 400, yet most probably so, as that they were sent out at some times into all parts to teach the people their idolatry, and then returned again. The place, to which Elijah would have all these gathered was mount Carmel, that is, saith Mar∣tyr, near mount Tabor in Ephraim, or Zabulon, and not that place in Iudah called Carmel, where Nabal sometime dwelt. In which last he saith truly, for Nabals Carmel was but 12 miles from Ierusalem towards the South-west, this 60 or more towards the North. But whereas he saith in Ephraim or Zabulon, it was in Issa∣char,

being the place where Elijah and Elishah dwelt, standing almost midway be∣tween Ierusalem & Sareptah, seeing from Sareptah to Carmel there were 60. miles, and from thence to Ierusalem 64. and from Ierusalem to Sareptah 112. and from * 1.19 this place the Frier Carmelites took their name, who built them a monastery there, so H. Bunting. And by this we may conceive, why he would have them gathered to Carmel, because there was his abode, towards which he was coming, when he met Ahab. To Samaria he would not have them gathered together, where Ahab dwelt, saith Martyr, because so Iezabel might have hindered it. Ac∣cording * 1.20 to the prophets desire, all Israel was soon gathered thither together, that is, most probably all the elders, princes, captains and officers, and not every one of the common people: for that would have required a long time and been a great trouble. If any man shall marvail, how Ahab was drawn so soon to yield to Eli∣jah to do this, it is to be conceived, that partly for fear of greater judgements, if he should refuse, and partly out of hope, that in thus doing rain would fall again, and a desire to see what Elijah could do, God also who hath kings hearts in his hands, and turneth them as he pleaseth, moving his heart hereunto. And it is not to be doubted, but the people pressed with misery, would be very ready upon this occa∣sion to come.

When they were all come together, Baals prophets also being present, Elijah * 1.21 said unto them, How long halt ye between two opinions, &c.] Iosephus saith, how long are ye divided in minde and in opinions, the Chaldee in two parts, the Sep∣tuagint into two knees, hereby is both intimated, that they were diversly affected, sometime acknowledging the Lord to be God, because his power was so great, that he had now shut the heaven above three years, and sometime drawn by Baal either for fear of the king, or through the perswasions of his prophets, being also fa∣scinated by his pompous service with so many attendants, accomodated with cost∣ly apparell, stately altars, rich sacrifice and bewitching ceremonies: and that it is a sinne intollerable in any to be thus wavering in matters pertaining to God, which be of so great moment, flying like birds off one bough on to another, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used properly signifieth. For no man can serve two masters, much lesse two Gods so contrary, seeing neither will be herewith pleased, and it is taxed in the Samaritans, that they feared God and served idols, and St. Paul saith, What * 1.22 agreement betwixt the temple of God and idols? which may well be applied to the papists for their worshipping of images, and calling upon the dead. Some gather from hence, that there was a tripartite division, some worshipping Baal onely, as Iezabel, and her prophets and followers, some the Lord onely, as Obadiah and o∣ther godly persons, and some both, as Ahab and many more, who being wor∣shippers of Baal, yet trembled at his judgements. The people being thus challen∣ged, answered him not a word, for they suspended, till they saw what he would do to decide this controversie, and make it evidently appear whether of the two was the true God, about which the greatest part began now to stagger, although they had hitherto served Baal. because that in all this time of the drought they could have no help from him.

Then Elijah said again unto the people, I alone remain a prophet ef the Lord, but * 1.23 the prophets of Baal are 450. Let them now give us two bullocks, &c.] Because he had said, if the Lord be God follow him, &c. he now propoundeth a meanes of triall, the Baalites should prepare one bullock for sacrifice, and he another, and the god that answered by sending down fire to burn it, should be acknowledged to be the true God. Whereas he saith that he alone remained a prophet of the Lord, the meaning, saith Martyr, is, that came forth to contend with the Baalites, for many * 1.24 were destroyed by Iezabel, and many remained hidden in caves, but Elijah entred these lists alone, which tended to the magnifying of Gods power the more, when by one a greater work was wrought then by many hundreds. But why did he flee to miracles and not to the holy Scriptures for the deciding of this controversie? Answ. Some think, because all the assembly could not have heard his voice, but the true reason is, because he had to do with many that regarded not the Scrip∣tures, as their doings did declare, whom nothing could therefore convince but

miracles which are for unbeleevers. And the coming down of fire first, and then of water, was not without this Allegory, that the spirit to believe is first given, and then followeth baptizing. By fire sent down upon sacrifices God had divers times before approved his divine power, in Solomons time and Davids, in the time of Moses and Aaron, and to Manoah the father of Sampson, and as is held by many, to Abel he shewed his acceptation of his sacrifice in like manner. Wherefore Elijah by a divine instinct was moved to propound the same at this time, and not to give us an example at all times to seek to try out the truth by miracles, least we tempt God. If any shall wonder at the Baalites accepting of this offer, seeing they could not hope to have fire sent upon the sacrifice by a dumbe and dead idol; it is to be un∣derstood that the Devill can sometimes send down fire from heaven, as upon Iobes cattell, and as is said of Antichrist working by him, Revel. 13. But against God Eli∣jah knew that now he should not be permitted so to doe; whereas Elijah biddeth them to call upon their gods, it is not to be understood, as if he would have them commit this idolatry, but he speaketh that, because he knew they would do so; as if he had said, call upon your gods, if yee will, for I know that out of the vain confidence which yee have in them, yee will doe so. And in like manner it is to be understood, which he saith after this ironically, when he saw them to continue calling upon Ba∣al till noon, without any answer, Cry aloud, for he is a god, either he is asleep, &c. for hereby he plainly derided them, who believed him to be a God, that they might be ashamed; although they being infatuated by Gods just judgement, understood him as speaking in earnest; hereupon extending their voyces more. If any shall doubt whether Elijah did well in this jeasting, seeing it is forbidden, Ephes. 5. 4. It is answered, obscene and scurrilous jeasting onely is there forbidden, which ten∣deth to the corruption of others, and sheweth nothing but vanity or malice in the heart of the speaker, and is not to the use of edifying; but this mocking of Elijah tended to edification to such as were present, the worshippers of Baal, and Baal himselfe being hereby declared to be most vaine, that all such as followed him might be ashamed, and repent.

The Prophets of Baal hearing him say so, did not onely cry lowder, but also cut * 1.25 themselves till the blood ran out, which they did to move their idol to the more pity. But the hand of the devill was doubtlesse herein to stirre them up to this madnesse, out of that delight which he taketh in shedding of humane bloud, who was a murtherer from the beginning; and not onely them, but others of their stamp also in other countries. The Sybils of France did cut themselves likewise in their sacrificing, and geld themselves. And the Popish in Italy doe not much differ from them; when as the week before Easter they whip and fetch blood out of their own devill, so laborious is superstition to the destroying of the soule and pleasing of the devill, whereas true piety doth not teach a man thus to please God, but by fasting and prayer, and temperance, and flying of sin in the whole course of our lives; hi∣therto Martyr in these words or to this effect, neither doth nor needs any man to speak more for the clearing of all things in them.

When noone-tide was past, and there was no voice that answered, &c. Elijah said * 1.26 to all the people, come to me, &c.] There were two times of sacrificing, the morn∣ing and the evening, to the prophets of Baal the first time was given, and the choise of the bullock to be sacrificed, that they might have whatsoever advantage they could desire, and that they all together should joyn in calling upon their god against Elijah alone. Yet all this helped them not, and their time being now past, Elijah calleth the people to him that they might see, that hee used no deceit, * 1.27 and then he first repaired the altar of the Lord in that place, which Saul sometime built, but the Baalites had now destroyed, saith Pellican, as they did more in other places. Tostatus also understandeth this, of the altar set up by Saul, as he suppo∣seth in Carmel, when after his victory over the Amalekites he made his station there, 1 Sam. 15. 12. But neither is it said, that he made an altar there but in Aja∣lon, 1 Sam. 14. 36. after his victory over the Philistims, but from Carmel he passed on immediatly to Gilgal to sacrifice there, neither doth the scite of that Carmel agree to this, seeing it was in Iudah, this in the tribe of Issachar, as was before

shewed. Wherefore Martyr thinketh, that it was some altar upon which the Pa∣triarks * 1.28 had anciently used to sacrifice. And some, he saith hold, that the godly there∣abouts used to come thither to sacrifice, when they were kept from going to Ieru∣salem after the division of the kingdome, as they did also in other holy places of note, which the Baalites seeing did beat them all down. But this he rejecteth, because there was then onely one altar appointed for sacrifice at the temple of So∣lomon, yet he sheweth none other reason, why the Baalites did break down this and other altars of the Lord in the land, according to the complaint of Elijah here following, they have slain thy prophets, and broken down thine altars, &c.

And forsomuch as Elijah complained of this, and now erected one of them a∣gain to offer sacrifice thereon, it is plainly intimated, that in the time of that necessi∣tie the servants of God were dispensed withall, when they sacrificed in some other holy places besides at Ierusalem, and therefore I subscribe to the fore-recited opi∣nion, as most probable. But it is to be noted, saith Martyr rightly, that Elijah would not use the same altar which the Baalites had built, to shew, that the ser∣vants of God should not use the rites or idolatrous vestments and instruments of those that served false gods, which he complaineth, that some did when they used those of the papists.

And he took twelve stones according to the number of the tribes of the children of * 1.29 Iacob, to whom the word of the Lord came, saying, Israel shall be thy name.] With these stones he made up the altar, to shew, that all these tribes should be joyned together as one in the service of the same onely true God, and none of them wor∣ship idols, but be ashamed hereof, to intimate which he commemorateth also the * 1.30 name of Iacob their father, changed into Israel, that is, a prince of God, of whom they being descended did also partake of principality, which should have made them scorn to subject themselves to dumb idols. The like also was done before by Mo∣ses * 1.31 and by Ioshua, whose example Elijah doubtlesse followed herein.

Then he made a ditch as it were, of two measures of corn] the vulgar Latin hath * 1.32 it, as it were by two ploughings about the altar. But R. Solomon, saith Lyra, follow∣ing the Hebrew text, expoundeth it of two furrowes drawn about so much ground, within the which this altar stood, as two measures of corn might be sown upon, which he saith was done in resemblance of the court compassing the tabemacle, as this is most probable, because as the tabernacle had, so he would have these fur∣rowes as a boundary about the altar, over which the people might see the sacri∣ficing, but not come within them. Then he caused the sacrifice upon the altar to be filled with waters, till they ran over into the ditch and filled it, for he * 1.33 caused waters to be powred on the first, second, and third time, all which he did, to make the miracle of fire coming down and consuming the sacrifice the more famous, that none might object any deceit herein, but all might be convinced of the almighty power of the Lord, and so turn to him, and from dumb and impo∣tent idols. In causing water to be brought to wash the sacrifice, Elijah followed the rite prescribed Levit. 1. but in causing it to be powred out so aboundantly upon the sacrifice laid upon the wood, which made it more unapt to burn, he respected the miraculous fire, that was to come down, which could as easily kindle, and as speedily burn up wet wood as dry, and the water also, as this is shewed by and by to have done. But whereas he caused 4. measures or firkins of water to be powred on, and this to be done three times, Martyr will have this mystery to be therein: * 1.34 The 12. measures of water did set forth, as the 12. stones did, the 12. tribes of Is∣rael, and the powring of them on at three times, the three holy Patriarks, from whom they were descended, Abraham, Isaac, and Iacob, and from whom they had learned the right way of worshipping the Lord. If any man shall marvail at this aboundance of water in so great a drought, and of so long continuance, Ios e∣phus * 1.35 thinketh, that some Well nigh to that place, which was almost dry, was made by the power of God to abound again with water at this time. Some of the Rabbins have devised another new and strange way, of water dropping from Eli∣sha his fingers, who ministred unto Elijah in preparing this sacrifice, applying hereunto, his supplying of Iehosaphats army with water miraculously, 2 King. 3.

But leaving this as a vain figment, and that of Iosephus, as an humane conjecture; we may more probably hold that there was nigh some known well of water, not yet dryed up; and from thence they fetched all this water, neither was there need of a miracle to provide it extraordinarily: for otherwise they that were bidden to powre on water might, and would doubtlesse have asked, where they should have it. Some say, that mount Carmel stood by the sea, and therefore from thence they * 1.36 would easily fetch water enough, viz. by the shore of the Mediterranean sea, not farre from Ptolomais.

All things being thus prepared, Elijah prayeth, that the Lord would shew him∣selfe * 1.37 by miracle to be the onely true God, and that he was his servant, and so make the people to know him, and with their hearts to turn unto him. For now they ser∣ved Baal, and counted him an impostour, and so would not be moved by him to turn from their idolatry. This prayer being made, fire came immediately downe * 1.38 from heaven and consumed all the sacrifice, wood, stones, and water, round about; insomuch that all the people fell on their faces, and gave glory to God, by crying out again and again, that he was the Lord. Then Elijah took his opportunity to move for the slaying of all those prophets of Baal, which was done without delay * 1.39 at the brook Kishon, down to which they were carried, that is, not so farre as that part of this brook by mount Thabor, where king Iabins army fell, but that * 1.40 which extends it self, according to Adricomius, to the foot of this hill, for so he describeth this brook, and saith it runneth, and to this, saith Martyr, they were brought to be slain, that their bodies might be cast in thither, and so carried away of * 1.41 the stream. And this execution was just, neither could the people without it have approved themselves for true converts, seeing these prophets were most notorious for seducing to idolatry, and who so did thus was by the law of God to be put to death, and it was not safe to defer it, because of Iezabel the queen, who doubtlesse * 1.42 would have been a means to save them. If it be doubted, how the fact of Elijah may be justified in giving sentence and not expecting it from the king, who was present there, and by his office was the supream judge? I answer, that at this time Elijah had a power above the king, as Samuel also had, when in the presence of * 1.43 king Saul, he gave sentence against Agag and hewed him in pieces. The king was an idolater, and therefore it was not to be expected, that he should now condemn them, neither was his sentence to be waited for. It sufficed that there was one, who was extraordinarily stirred up by the spirit to give this sentence, for what he said, God said by him, who is King of kings, and accordingly moved the peoples hearts so, that it was done by their assistance, and thus a well-pleasing sacrifice was offe∣red unto him, for the averting of his wrath in the drought, and the procuring of his favour, as when Phinees was moved in like manner to slay Coshi and Zimri. Some * 1.44 think, that Ahab seeing the miracle was convinced, and gave his consent to this slaughter, how ever, God so wrought in his heart, that he did not countermand, but gave way unto it.

For the fact of Elijah in slaying these men, it is not set forth, that we should imitate it, who are either prophets or private persons, but leave the sword of ju∣stice to be drawn against malefactours, by the publike Magistrate, who by com∣mission from God beareth the sword, for this and the like cases were extraordi∣nary, * 1.45 neither is any man of a private motion, but being extraordinarily stirred up by him that is highest in power to do likewise, and herein he must not deceive him∣self, but be able to prove his authority, as did Samuel and Elijah, of Phinees see be∣fore upon Numb. 25.

Then Elijah said to Ahab, arise and eat and drink, for there is a sound of much * 1.46 water, &c.] It seems, that both the king and people continued fasting all this day, for they remained first expecting, what the prophets of Baal could do, till noon, then they waited to see, what could be done by the prophet of the Lord, till the evening, and immediatly after the miracle of fire descended, with Baals pro∣phets to the brook, that they might bee slaine there. Now therefore it was time for them to take some repast, and it is not improbable, but that the king had an house or tent upon mount Carmel, wherein he might eat and drink, and to

this the prophet bade him ascend from the brook to this end, that after some re∣past taken, he might be the fitter to travell home to Iezreel. But Elijah for his own part not caring for food, went up to the top of Carmel to pray, as his gesture declared: for he fell down upon the ground after the manner of one praying, and put his face between his knees, that is, saith Martyr, he fell down to the ground so, * 1.47 as that he neither lay nor kneeled with his body erected, but his head bowed down towards the earth, as he kneeled, between his knees, which gesture he used in greatest humility, as unworthy to look up to heaven, like the Publican commen∣ded by our Lord for his humility, Luk. 18. so the cherubims covered their faces * 1.48 with two of their wings, from which examples we should learn to use the most [Note.] humble gestures in prayer. And it is to be noted, that Elijah was so intent to pray∣ing, that he would not look up himself, but sent his man to see, whether any cloud did appear out of the sea, for this place, as was said before, was near 〈◊〉〈◊〉 it, and when he brought him word that none appeared, he notwithstanding perse∣vered still in prayer, when he returned the second and third time, and so to the se∣venth, before any cloud could be seen. And all this he did, although he knew cer∣tainly that God would send rain, because it was the will of God, that he should thus earnestly seek it of him, for the making of it more manifest; that rain fell not now by naturall causes, but by Gods power, that he might yet further appear hereby to be the onely true God: That we might learn by prayer to seek all good [Note.] things whereof we stand in need, and deliverance from evils, although the de∣crees of God shall stand without our praying, and to persevere in praying till we prevail; although we looking often for it see no signe of audience. Tostatus com∣paring * 1.49 the Lords former answering him without delay, when he prayed for fire to be sent down from heaven, with this deferring, when he prayed for rain, saith, that was before the people, whose beleeving would have been much hindered and Baals prophets not so much confounded, if there had been any long delay: but now Elijah being alone, there was no such danger, but this deferring to answer him, might be of good use to keep him from being puffed up, to which he might otherwise have been subject, if alwayes so soon as he prayed, he had received answer; when his man had gone 7. times at the last he brought word, that he saw * 1.50 a cloud like to a mans hand rising out of the sea, the vulgar Latin, quasi vestigi•••••• hominis, as the step of a man, but erroneously, for both the Hebrew and Greek have it, a mans hand. He went till the seventh time, saith Lyra, before he could * 1.51 see this, seven being a number of universality, to shew the universality of the peoples sinnes of all sorts, and overspreading all, to shew, that their sinnes was the cause, why the heavens were hitherto shut up. But now they having confessed the true God to be the Lord, there was an appearance of an hand, shewing Gods hand stretched out to help them. Then Elijah sent to Ahab to hasten home, lest the waters should hinder him.

And whilest he turned himself hither and thither, the heavens grew black with * 1.52 clouds, &c.] Hebr. And it was untill this, and untill this.] An eclipticall speech, to expresse the suddain gathering of the clouds together, whilest Ahab gave order for the making ready of his chariot, and the horses were joyned together to draw it.

And the hand of the Lord was upon Elijah, and he girt up his loynes and ran before * 1.53 Ahab to Iezreel.] For the hand of the Lord, the Chaldee paraphrast hath, the spirit of fortitude, he strengthened him thus to run, when Ahab rode, for reverence to the king, saith Martyr, and that being all the way in his sight the deeper impres∣sion * 1.54 might be made in his minde of the miracle which he had wrought, to more him to turn to the Lord, and he ran even to Iezreel, where Iezabel was, and the 400. priests of the groves surviving, to shew his undanted courage, and further to inform the people of the doings of the true God, and of the vanity of idols, by shewing how rain was at his praying with-held, and now again granted, when Baals prophets could do nothing, that they might now be stirred up to leave dumb idols, and become the servants of the Lord. The hand of the Lord is also said to have been upon Elijah, to shew, that he was carried on as by the hand, by the

spirit of the most mighty. Some in yielding a reason, why Ahab and Elijah went * 1.55 to Iezreel, not to Samaria, say that it was both nearer to Carmel, and that Iezabel was now at Samaria, and so it was not safe for Elijah to come further. But the foundation of this opinion is too weak, viz. that ch. 19. it is said, it was told Ieza∣bel what Ahab had done, and how he had slain, &c. whereas in truth it is said, Ahab he told her, not what Ahab, but Elijah had done.

Notes

• * 1.1

  V. 1.
• * 1.2

  P. Martyr.
• * 1.3

  Junius.
• * 1.4

  V. 2.
• * 1.5

  V. 3.
• * 1.6

  V. 4.
• * 1.7

  V. 5.
• * 1.8

  1 Tim. 5. 17.
• * 1.9

  V. 8.
• * 1.10

  V. 9, &c.
• * 1.11

  V. 10.
• * 1.12

  P. Martyr.
• * 1.13

  V. 15. V. 16. V. 17. Tostatus.
• * 1.14

  Pellican.
• * 1.15

  P. Martyr. Iosh. 7. Gen. 4.
• * 1.16

  V. 19.
• * 1.17

  P. Martyr.
• * 1.18

  Pellican.
• * 1.19

  H. B. Patriarcks travels.
• * 1.20

  V. 20.
• * 1.21

  V. 21.
• * 1.22

  2 King. 17. 2 Cor. 6. 16.
• * 1.23

  V. 22.
• * 1.24

  P. Martyr.
• * 1.25

  V. 28.
• * 1.26

  V. 29.
• * 1.27

  Ioseph. that ••e took no fire with him. Pellican. Tostatus.
• * 1.28

  P. Martyr.
• * 1.29

  V. 31.
• * 1.30

  P. Martyr. Pellican.
• * 1.31

  Exod. 24. 4. Josh. 4. 4, 5, &c.
• * 1.32

  V. 32. Lyra.
• * 1.33

  V. 33, 34.
• * 1.34

  P. Martyr. The Mystery.
• * 1.35

  Joseph. Antiq.
• * 1.36

  H. B. Patriarks travels.
• * 1.37

  V. 36.
• * 1.38

  V. 38.
• * 1.39

  V. 39, 40.
• * 1.40

  Judg. 4. 5. 21.
• * 1.41

  P. Martyr.
• * 1.42

  Deut. 13.
• * 1.43

  1 Sam. 15.
• * 1.44

  Numb. 25.
• * 1.45

  Rom. 13.
• * 1.46

  V. 41.
• * 1.47

  P. Martyr.
• * 1.48

  Esa. 6. 1.
• * 1.49

  Tostatus.
• * 1.50

  V. 44.
• * 1.51

  Lyra.
• * 1.52

  V. 45.
• * 1.53

  V. 46.
• * 1.54

  P. Martyr.
• * 1.55

  Sallianus.