ing, rageth; and sends a message of death It is well that Jezebel could not keep counsel her threat preserved him whom she had meant to kill. The wisdom and power of God could have found evasions| for his prophet, in her greatest secrecy; but now, he needs no other means of rescue but her own lips. She is no less vain than the gods she swears by. In spite of her fury, and her oath, and her gods, Elijah shall live at once shall she find herself frustrate and forsworn: she is now ready to bite her tongue, to eat her heart, for anger, at the disappointment of her cruel Vow. It were no living for godly men, if the hands of tyrants were allowed to be as bloody as their hearts. Men and devils are under the restraint of the Almighty; neither are their designs more lavish, than their executions short. and shut the heavens, fetch down both fire and water with his prayers; he that durst chide and contest with all Israel; that durst kill the four hundred and fifty Baalites with the sword,—doth he shrink at the frowns and threats of a woman? doth he wish to be rid of his life, because he feared to lose it? Who can expect an undaunted constancy from flesh and blood, when Elijah fails? The strongest and holiest saint upon earth is subject to some qualms of fear and infirmity: to be always and unchangeably good, is proper only to the glorious spirits in heaven. Thus the wise and holy God will have his power perfected in our weakness. It is in vain for us, while we carry this flesh about us, to hope for so exact health, as not to be cast down sometimes with fits of spiritual distemper. It is no new thing for holy men to wish for death: who can either marvel at, or blame the desire of advantage? For the weary traveller to long for rest, the prisoner for liberty, the banished for home, it is so natural, that the contrary disposition were monstrous. The benefit of the change is a just motive to our appetition; but to call for death out of a satiety of life, out of an impatience of suffering, is a weakness unbeseeming a saint. It is not enough, O Elijah! God hath more work yet for thee: thy God hath more honoured thee than thy fathers, and thou shalt live to honour him. No Toil and sorrow have lulled the prophet asleep under this juniper-tree; that wholesome shade was well chosen for his repose. While death was called for, the cozen of death comes unbidden; the angel of God waits on him in that hard lodging. wilderness is too solitary for the attendance of those blessed spirits. As he is guarded, Holy Elijah flies for his life: We hear so is he awaked by that messenger of God, not of the command of God, but we would and stirred up from his rest to his repast; willingly presuppose it: so divine a pro- while he slept, his breakfast is made ready phet should do nothing without God. His for him by those spiritual hands: "There heels were no new refuge: as nowhere safe was a cake baked on the coals, and a cruse within the ten tribes, he flies to Beersheba, of water at his head." O the never-ceasing in the territories of Judah; as not there safe care and providence of the Almighty, not from the machinations of Jezebel, he flies to be barred by any place, by any condiatone, one day's journey, into the wilder- tion! When means are wanting to us, when ness; there he sits him down under a ju- we are wanting to ourselves, when to God, niper tree, and, as weary of life, no less even then doth he follow us with his than of his way, wishes to rise no more: mercy, and cast favour upon us, beyond, "It is enough now, O Lord, take away my against expectation! What variety of purlife, for I am not better than my fathers." Ŏveyance doth he make for his servant! One strange and uncouth mutation! What is this we hear? Elijah fainting and giving up! that heroical spirit dejected and prostrate! He that durst say to Ahab's face, "It is thou and thy father's house that troubleth Israel;" he that could raise the dead, open while the ravens, then the Sareptan, now the angel, shall be his caterer; none of them without a miracle: those other provided for him waking, this sleeping. O God! the eye of thy providence is not dimmer, the hand of thy power is not shorter: only teach thou us to serve thee, to trust thee. answer satisfied, the question had not been re-demanded. Now, that sullen answer, wh.ch Elijah gave in the darkness of the cave, is challenged into the light, not with eth by him with the terrible demonstrations of his power: a great and strong wind rent the mountains, and brake the rocks in pieces: that tearing blast was from God-God was not in it; so was he in it, as in his other extraordinary works; not so in it, as by it to impart himself to Elijah: it was the usher, not the carriage of God. After the wind came an earthquake, more fearful than it; that did but move the air, this the earth; that beat upon some prominences of earth, this shook it from the centre. After the earthquake came a fire, more fearful than either. The other affected the ear, the feeling; but this lets in horror into the soul by the eye, the quickest and most apprehensive of the senses. Elijah shall see God's mighty power in the earth, air, fire, before he hear him in the soft voice: all these are but boisterous harbingers of a meek and still word. In that God was! behold, in that gentle and mild breath there was omnipotency; there was but powerfulness in those fierce representations: there is not always the greatest efficacy, where is the greatest noise. God loves to make way for himself by terror; but he conveys himself to us in sweetness. It is happy for us, if, after the gusts and flashes of the law, we have heard the soft voice of evangelical mercy. Needs must the prophet eat, and drink, and sleep, with much comfort, while he saw that he had such a guardian, attend-out an awful preface. The Lord first passance, purveyor; and now the second time is he raised, by that happy touch, to his meal, and his way: "Arise, and eat, because the journey is too great for thee." What needed he to travel farther, since that divine power could as well protect him in the wilderness, as in Horeb? what needed he to eat, since he, that meant to sustain him forty days with one meal, might as well have sustained him without it? God is a most free agent ; neither will he be tied to the terms of human regularities: it is enough that he knows and approves the reasons of his own choice and commands. Once in forty days and nights shall Elijah eat, to teach us what God can do with little means; and but once, to teach us what he can do without means. Once shall the prophet eat- "Man lives by bread;" and but once- "Man lives not by bread only, but by every word that proceeds out of the mouth of God." Moses, Elijah, our Saviour, fasted each of them forty days and forty nights: the three great fasters met gloriously in Tabor. I find not where God ever honoured any man for feasting: it is abstinence, not fulness, that makes a man capable of heavenly visions of divine glory. The journey was not of itself so long: the prophet took those ways, those hours, which his heart gave him. In the very same mount where Moses first saw God, shall Elijah see him one and the same cave, as is very probable, was the receptacle to both. It could not but be a great confirmation of Elijah, to renew the sight of those sensible monuments of God's favour and protection to his faithful predecessor. Moses came to see God in the bush of Horeb; God came to find Elijah in the cave of Horeb. What dost thou here, Elijah? The place was directed by a providence, not by a command. He is hid sure enough from Jezebel; he cannot be hid from the all-seeing eye of God: "Whither shall I go from thy Spirit? or whither shall I fly from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thine hand find me, and thy right hand shall hold me." Twice had God propounded the same question to Elijah: once in the heart, once in the mouth of the cave. Twice doth the prophet answer in the same words. Had the first In this very mount, with the same horror, God had delivered his law to Moses and Israel. It is no marvel if Elijah wrapt his face in his mantle : his obedience draws him forth to the mouth of the cave; his fear still hides his head. Had there not been much courage in the prophet's faith, he had not stood out these affrightful forerunners of the divine presence, though with his face covered. The very angels do no less, before that all-glorious Majesty, than veil themselves with their wings. Far be it from us, once to think of that infinite and omnipotent Deity, without an humble awfulness! Fear changes not the tenor of Elijah's answer he hath not left one word behind him in the cave: "I have been very jealous for the Lord God of Hosts, because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword, and I, even I only, am left, and they seek my life to take it away." I hear not a direct answer from the prophet to the demand of God: then he had said, I run away from the threats of Jezebel, and here I hide my head from her malicious pursuit. His guiltiness would not let him speak out all: he had rather say, "I have been more jealous for the Lord God of Hosts, than I was fearful of Jezebel." We are all willing to make the best of our own case; but what he wants of his own accusation, he spends upon the complaint of Israel. Neither doth he more bemoan himself than exclaim against them, as apostates from God's covenant, violaters | of his altars, murderers of his prophets. It must needs be a desperate condition of Israel, that drives Elijah to indict them before the throne of God. That tongue of his was used to plead for them, to sue for their pardon: it could not be but a forcible wickedness that makes it their accuser. Those idolatrous Israelites were well forward to reformation: the fire and rain from heaven, at the prayers of Elijah, had won them to a scorn of Baal: only the violence of Jezebel turned the stream, and now they are re-settled in impiety, and persecute him for an enemy, whom they almost adored for a benefactor, otherwise Elijah had not complained of what they had been. Who would think it? Jezebel can do more than Elijah. No miracle is so prevalent with the vulgar as the sway of authority, whether to good or evil. Thou art deceived, O Elijah! thou art not left alone; neither is all Israel tainted. God hath children and prophets in Israel, though thou see them not: those clear eyes of the seer discern not the secret store of God; they looked not into Obadiah's caves, they looked not into the closets of the religious Israelites. He that sees the heart, can say, "I have left me seven thousand in Israel;" all the knees which have not bowed to Baal, and every mouth which hath not kissed him. According to the fashion of the wealthy, God pleaseth himself in hidden treasures: it is enough that his own eyes behold his riches. Never did he, never will he, leave himself unfurnished with holy clients, in the midst of the foulest depravations of his church. The sight of his faithful ones hath sometimes been lost, never the being. Do your worst, O ye gates of hell! God will have his own. He, that could have more, will have some: that foundation is sure," God knoweth who are his." king of Syria, Jehu king of Israel, Elisha for his successor. All these shall revenge the quarrels of God and him; one shall begin, the other shall prosecute, the third shall perfect the vengeance upon Israel. A prophet shall avenge the wrongs done to a prophet. Elisha is found, not in his study, but in the field; not with a book in his hand, but a plough. His father Shaphat was a rich farmer in Abel-meholah; himself was a good husbandman, trained up, not in the schools of the prophets, but in the thrifty trade of tillage; and, behold, this is the man whom God will pick out of all Israel for a prophet. God seeth not as man seeth; neither doth he choose men because they are fit, but therefore fits them, because he hath chosen them: his call is above all earthly institution. I hear not of aught that Elijah said; only he casts his cloak upon Elisha in the passage: that mantle, that act, was vocal. Together with this sign, God's instinct teacheth this amazed son of Shaphat, that he was designed to a higher work, to break up the fallow-ground of Israel by his prophetical function. He finds a strange virtue in that robe; and, as if his heart were changed with that habit, forgets his team, and runs after Elijah, and sues for the leave of a farewell to his parents, ere he had any but a dumb command to follow. The secret call of God offers an inward force to the heart, and insensibly draws us beyond the power of our resistance. Grace is no enemy to good nature: well may the respects to our earthly parents stand with our duties to our Father in heaven. I do not see Elisha wring his hands, and deplore his condition, that he shall leave the world and follow a prophet, but for the joy of that change he makes a feast; those oxen, those utensils of husbandry, whereon his former labours had been bestowed, shall now be gladly devoted to the celebration of that happy day, wherein he is honoured with so blessed an employment. If with desire, if with cheerfulness, we do not enter into the works of our heavenly Master, they are not like to prosper in our hands. He is not worthy of this spiritual station, who holds not the service of God his highest, his richest preferment. BOOK XIX. CONTEMPLATION I.AHAB AND BENHADAD. It was a true cordial for Elijah's solitariness, that he had seven thousand invisible abettors neither is it a small comfort to our weakness, to have companions in good. For the wickedness of Israel God hath another receipt, the oil of royal and prophe. THERE is nothing more dangerous for any tical unction: Elijah must anoint Hazael | state, than to call in foreign powers, for the X suppressing of a home-bred enemy; the remedy hath often, in this case, proved worse than the disease. Asa, king of Judah, implores the aid of Benhadad the Syrian, against Baasha, king of Israel. That stranger hath good colour to set his foot in some outskirt towns of Israel; and now these serve him but for the handsel of more. Such sweetness doth that Edomite find in the soil of Israel, that his ambition will not take up with less than all; he, that entered as a friend, will proceed as a conqueror; and now aims at no less than Samaria itself, the heart, the head, of the ten tribes. There was no cause to hope for better success of so perfidious a league with an infidel: who can look for other than war, when he sees Ahab and Jezebel in the throne, Israel in the groves and temples of Baalim? The ambition of Benhadad was not so much guilty of this war, as the idolatry of that wicked nation. How can they expect peace from earth, who do wilfully fight against heaven? Rather will the God of hosts arm the brute, the senseless creatures, against Israel, than he will suffer their defiance unrevenged. Ahab and Benhadad are well matched; an idolatrous Israelite with a paganish Idumean: well may God plague each with other, who means vengeance to them both. Ahab finds himself hard pressed with the siege, and therefore is glad to enter into treaties of peace. Benhadad knows his own strength, and offers insolent conditions: "Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest are mine." It is a fearful thing to be in the mercy of an enemy: in case of hostility, might will carve for itself. Ahab after the division of Judah, was but half a king. Benhadad had two-and-thirty kings to attend him: what equality was in this opposition? Wisely doth Ahab, therefore, as a reed in a tempest, stoop to this violent charge of so potent an enemy: My lord, O king, according to thy saying, I am thine, and all that I have." It is not for the overpowered to capitulate. Weakness may not argue, but yield. Tyranny is but drawn on by submission; and where it finds fear and dejection, insulteth. Benhadad, not content with the sovereignty of Ahab's goods, calls for the possession: Ahab had offered the dominion, with reservation of his subordinate interest; he will be a tributary, so he may be an owner. Benhadad imperiously, besides the command, calls for the property, and suffers not the king of Israel to enjoy those things at all, which he would enjoy but under the favour of that predominancy. Over now, 66 strained subjection turns desperate. If conditions be imposed worse than death, there needs no long disputation of the remedy. The elders of Israel, whose share was proportional in this danger, hearten Ahab to a denial; which yet comes out so fearfully, as that it appears rather extorted by the peremptory indignation of the people, than proceeding out of any generosity of his spirit; neither doth he say, I will not, but, I may not. The proud Syrian, who would have taken it in foul scorn to be denied, though he had sent for all the heads of Israel, snuffs up the wind like the wild ass in the wilderness, and brags, and threats, and swears: "The gods do so to me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me." Not the men, not the goods only, of Samaria, shall be carried away captive, but the very earth whereon it stands; and this, with how much ease! No soldier shall need to be charged with more than an handful, to make a valley where the mother city of Israel once stood. O vain boaster! in whom I know not whether pride or folly be more eminent. Victory is to be achieved, not to be sworn: future events are no matter of an oath; thy gods, if they had been, might have been called as witnesses of thy intentions, not of that success whereot thou wouldst be the author without them. Thy gods can do nothing to thee, nothing for thee, nothing for themselves! All thine Aramites shall not carry away one corn of sand out of Israel, except it be upon the soles of their feet, in their shameful flight : it is well if they can carry back those skins that they brought thither. Let not him that girdeth on his harness, boast himself as he that putteth it off." There is no cause to fear that man that trusts in himself. Man may cast the dice of war, but the disposition of them is of the Lord. Ahab was lewd, but Benhadad was insolent: if, therefore, Ahab shall be scourged with the rod of Benhadad's fear, Benhadad shall be smitten with the sword of Ahab's revenge. Of all things, God will not endure a presumptuous and self-confident vaunter. After Elijah's flight and complaint, yet a prophet is addressed to Ahab: | Thus saith the Lord, hast thou seen all this great multitude? behold, I will deliver it into thine hand this day, and thou shalt know that I am the Lord." Who can wonder enough at this unweariable mercy of God? After the fire and rain fetched miraculously from heaven, Ahab had promised much. performed nothing; yet again will God bless and solicit him with victory: one of those prophets, whom he persecuted to death, shall comfort his dejection with the news of his deliverance and triumph. Had this great work been wrought without premonition, either chance, or Baal, or the golden calves, had carried away the thanks. Beforehand, therefore, shall Ahab know both the author and the means of his victory: God for the author; the two hundred and thirty-two young men of the princes for the means. What are these for the vanguard, and seven thousand Israelites for the main battle, against the troops of three and thirty kings, and as many centuries of Syrians as Israel had single soldiers? An equality of number had taken away the wonder of the event; but now the God of Hosts will be confessed in this issue, not the valour of men. How indifferent is it with thee, O Lord, to save by many or by few, to destroy many or few! A world is no more to thee than a man: how easy is it for thee to enable us to be more than conquerors over principalities and powers! to subdue spiritual wickedness to flesh and blood! Through thee we can do great things; yea, we can do all things through thee that strengthenest us. Let us not want faith: we are sure there can be no want in thy power or mercy. There was nothing in Benhadad's pavilions but drink, and surfeit, and jollity, as if wine should make way for blood. Security is the certain usher of destruction. We never have so much cause to fear, as when we fear nothing. This handful of Israel dares look out, upon the prophet's assurance, to the vast host of Benhadad. It is enough for that proud pagan to sit still and command amongst his cups. To defile their fingers with the blood of so few, seemed no mastery; that act would be inglorious on the part of the victors: more easily might they bring in three heads of dead enemies, than one alive. Imperiously enough, therefore, doth this boaster, out of his chair of state and ease, command, "Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive:" there needs no more, but, "take them;" this field is won with a word. O the vain and ignorant presumptions of wretched men, that will be reckoning without, against their Maker! Every Israelite kills his man; the Syrians fly, and cannot run away from death: Benhadad and his kings are more beholden to their horses, than to their gods or themselves, for life and safety, else they had been either taken or slain by those whom they commanded to be taken. How easy is it for him that made the heart, to fill it with terror and consternation, even where no fear is! Those whom God hath destined to slaughter, he will smite; neither needs he any other enemy or executioner, than what he finds in their own bosom. We are not the masters of our own courage or fears: both are put into us by that overruling power that created us. Stay now, O stay, thou great king of Syria, and take with thee those forgotten handfuls of the dust of Israel; thy gods will do so to thee, and more also, if thy followers return without their vowed burden. Learn now of the despised king of Israel, from henceforth, not to sound the triumph before the battle, not to boast thyself in the girding on of thine harness, as in the putting off. I hear not of either the public thanksgiving or amendment of Ahab. Neither danger nor victory can change him from himself. Benhadad and he, though enemies, agree in unrepentance; the one is no more moved with mercy, than the other with judgment: neither is God any changeling in his proceedings towards both; his judgment shall still follow the Syrian, his mercy Israel; mercy both in forewarning and re-delivering Ahab; judgment in overthrowing Benhadad. The prophet of God comes again, and both foretels the intended re-encounter of the Syrian, and advises the care and preparation of Israel: "Go, strengthen thyself, and mark, and see what thou dost; for at the return of the year, the king of Syria will come up against thee." God purposeth the deliverance of Israel, yet may not they neglect their fortifications: the merciful intentions of God towards them may not make them careless; the industry and courage of the Israelites fall within the decree of their victory. Security is the bane of good success. It is no contemning of a foiled enemy: the shame of a former disgrace and miscarriage whets his valour, and sharpens it to revenge. No power is so dreadful as that which is recollected from an overthrow. The hostility against the Israel of God may sleep, but will hardly die. If the Aramites sit still, it is but till they be fully ready for an assault; time will show that their cessation was only for their advantage. Neither is it otherwise with our spiritual adversaries: sometime their onsets are intermitted; they tempt not always, they always hate us; their forbearance is not out of favour, but attendance of opportunity. Happy are we, if, out of a suspicion of their silence, we can as busily prepare for their resistance, as they do for our impugnation. |