O degenerated estate of Israel! any thing was now lawful there, saving piety. It is well if God's prophets can find an hole to hide their heads in; they must needs be hard driven, when fifty of them are fain to crowd together into one cave: there they had both shade and repast. Good Obadiah hazards his own life to preserve theirs, and spends himself in that extreme dearth, upon their necessary diet: bread and water was more now, than other whiles wine and delicates. Whether shall we wonder more at the mercy of God in reserving a hundred prophets, or in thus sustaining them, being reserved? When did God ever leave his Israel unfurnished of some prophets? when did he leave his prophets unprovided of some Obadiah? How worthy art thou, O Lord, to be trusted with thine own charge! While there are men upon earth, or birds in the air, or angels in heaven, thy messengers cannot want provision. safe; policy, without religion, is too subtile | charge: "Go, tell thy lord, Behold, Elijah to be good their match makes themselves is here." Obadiah finds this load too heavy; secure, and many happy. neither is he more stricken with the boldness than with the unkindness of this command; boldness in respect of Elijah, unkindness in respect of himself; for thus he thinks: "If Elijah do come to Ahab, he dies; if he do not come, I die: if it be known that I met him, and brought him not, it is death; if I say that he will come voluntarily, and God shall alter his intentions, it is death. How unhappy a man am I, that must be either Elijah's executioner, or my own! Were Ahab's displeasure but smoking, I might hope to quench it; but now that the flame of it hath broken forth to the notice, to the search, of all the kingdoms and nations round about, it may consume me; I cannot extinguish it. This message was for an enemy of Elijah, for a client of Baal. As for me, I have well approved my true devotion to God, my love to his prophets: what have I done, that I should be singled out either to kill Elijah, or to be killed for him?" Many a hard plunge must that man needs be driven to, who would hold his conscience together with the service and favour of a tyrant. It is a happy thing to serve a just master; there is no danger, no stain, in such obe. dience. Goodness carries away trust, where it cannot have imitation. Ahab divides with Obadiah the survey of the whole land; they two set their own eyes on work, for the search of water, of pasture, to preserve the horses and mules alive. O the poor and vain cares of Ahab! he casts to kill the prophet, to save the cattle; he never seeks to save his own soul, to destroy idolatry; | he takes thought for grass, none for mercy. Carnal hearts are ever either grovelling on the earth, or delving into it; no more regarding God or their souls, than if they either were not, or were worthless. Elijah hears of the progress, and offers himself to the view of them both. Here was wisdom in this courage: first, he presents himself to Obadiah, ere he will be seen of Ahab, that Ahab might, upon the report of so discreet an informer, digest the expectation of his meeting; then he takes the opportunity of Ahab's presence, when he might be sure Jezebel was away. But when the prophet binds his resolution with an oath, and clears the heart of Obadiah from all fears, from all suspicions, the good man dares be the messenger of that which he saw was decreed in heaven. Doubtless Ahab startled to hear of Elijah coming to meet him, as one that did not more hate, than fear, the prophet. Well might he think, "Thus long, thus far have I sought Elijah; Elijah would not come to seek me, but under a sure guard, and with some strange commission: his coarse mantle hath the advantage of my robe and sceptre; if I can command a piece of the earth, I see he can command heaven." The edge of his revenge is taken off with a doubtful expectation of the issue; and now, when Obadiah meets the prophet, knows him, Elijah offers himself to the eyes of Ahab, and, as if he had seen God in him, falls on he, who durst not strike, yet durst chalhis face to him, whom he knew his master lenge the prophet: "Art thou he that persecuted: though a great peer, he had troubleth Israel?" Jeroboam's hand was learned to honour a prophet. No respect still in Ahab's thoughts; he holds it not so was too much for the president of that safe to smite, as to expostulate. He, that sacred college. To the poor boarder of the was the head of Israel, speaks out that Sareptan, here was no less than a prostra- which was in the heart of all his people, tion, and "My lord Elijah," from the great that Elijah was the cause of all their sorhigh steward of Israel. Those that are truly row. Alas! what hath the righteous progracious cannot be niggardly of their ob- phet done? he taxed their sin, he foretold servances to the messengers of God. the judgment, he deserved it not, he inElijah receives the reverence, returns a ❘ flicted it not yet he smarts, and they are guilty as if some fond people should accuse the herald or the trumpet as the cause of their war; or as if some ignorant peasant, when he sees his fowls bathing in his pond, should cry out of them as the causes of foul weather. O the heroical spirit of Elijah! he stands alone amidst all the train of Ahab, and dares not only repel this charge, but retort it: "I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim." No earthly glory can daunt him, who hath the clear and heartening visions of God: this holy seer discerns the true cause of our sufferings to be our sins; foolish men are plagued for their offences; and it is no small part of their plague, that they see it not. The only common disturber of men, families, cities, kingdoms, worlds, is sin: there is no such traitor to any state, as the wilfully wicked; the quietest and most plausible offender is secretly seditious, and stirreth quarrels in heaven. heart of kings is in the hands of God, and he turns it which way soever he pleaseth." Israel is met together. Elijah rates them, not so much for their superstition, as for their unsettledness and irresolution. One Israelite serves God, another Baal; yea, the same Israelite, perhaps, serves both God and Baal: How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him." Nothing is more odious to God, than a profane neutrality in main oppositions of religion: to go upright in a wrong way, is a less eye-sore to God, than to halt betwixt right and wrong. The Spirit wished that the Loadicean were either hot or cold; either temper would be better borne than neither, than both. In reconcileable differences, nothing is more safe than indifferency both of practice and opinion; but in cases of so necessarily hostility, as betwixt God and Baal, he that is on neither side is the deadliest enemy to both: less hateful are they to God that serve him not at all, than they that serve him with a rival. Whether out of guiltiness, or fear, or uncertainty, Israel is silent; yet, while their mouth was shut, their eyes were open. It was a fair motion of Elijah: "I am only remaining a prophet of the Lord: Baal's prophets are four hundred and fifty: let them choose one bullock, let me choose another; their devotion shall be combined, mine single; the God that consumes the sacrifice by fire from heaven, let him be God." Israel cannot but approve it; the prophets of Baal cannot refuse it: they had the appearance of the advantage, in their number, in the favour of king and people. O strange disputation, wherein the argument, which must be used is fire; the place whence it must be fetched, heaven; the mood and figure, devotion; the conclusion, death to be overcome! The true messengers of God carry authority even where they are maligned: Elijah doth at once reprove the king, and require of him the improvement of his power, in gathering all Israel to Carmel, in fetching thither all the prophets of Baal. Baal was rich in Israel, while God was poor; while God hath but one hundred prophets hid closely in Obadiah's caves, Baal hath eight hundred and fifty; four hundred and fifty dispersed over the villages and towns of Israel, four hundred at the court. God's prophets are glad of bread and water, while the four hundred trencher-prophets of Jezebel feed on her dainties: they lurk in caves, while these lord it in the pleasantest groves Outward prosperity is a false note of truth. All these, with all Israel, doth Elijah require Ahab to summon unto Carmel. It is in the power of kings to com- Had not Elijah, by divine instinct, been mand the assembly of the prophets; the assured of the event, he durst not have put prophet sues to the prince for the indiction religion upon such hazard: that God comof this synod. They are injurious to sove-manded him this trial, who meant confureignty, who arrogate this power to none but spiritual hands. How is it that Ahab is as ready to perform this charge, as Elijah to move it? I dare answer for his heart, that it was not drawn with love. Was it out of the sense of one judgment, and fear of another? He smarted with the dearth and drought, and well thinks Elijah would not be so round with him for nothing. Was it out of an expectation of some miraculous exploit which the prophet would do in the sight of all Israel? or, was it out of the overruling power of the Almighty? "The sion to the authors of idolatry, victory to the truth. His terror shall be approved both by fire and by water: first by fire, then by water: there was no less terror in the fire, than mercy in the rain. It was fit they should be first humbled by his terrors, that they might be made capable of his mercy; and, by both, might be won to repentance. Thus, still the fears of the law make way for the influences of grace, neither do those sweet and heavenly dews descend upon the soul, till way be made for them by the ter rible flashes of the law. Justly doth Elijah urge this trial. God's | sacrifices were used to none but heavenly nres; whereas the base and earthly religion of the heathen contented itself with gross and natural flames. The prophets of Baal durst not, though with faint and guilty hearts, but embrace the condition: they dress their bullock, and lay it ready upon the wood, and send out their cries to Baal from morning until midday: "O Baal, hear us!" What a yelling was here of four hundred and fifty throats tearing the skies for an answer! What leaping was here upon the altar, as if they would have climbed up to fetch that fire, which would not come down alone! Mount Carmel might give an echo to their voice, heaven gave none: in vain do they roar out, and weary themselves, in imploring a dumb and deaf deity. Grave and austere Elijah holds it not too light to flout their zealous devotion; he laughs at their tears, and plays upon their earnest: "Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is travelling, or he is sleeping, and must be awaked." usurpations of that wicked one, if his wisdom and justice did not find the permission thereof useful to his holy purposes. These idolaters, now towards evening, grew so much more vehement, as they were more hopeless; and at last, when neither their shrieks, nor their wounds, nor their mad motions, could prevail, they sit down hoarse and weary, tormenting themselves afresh with their despairs, and with the fears of better success of their adversary; when Elijah calls the people to him, the witnesses of his sincere proceedings, and taking the opportunity, both of the time, just the hour of the evening sacrifice, and of the place (a ruined altar of God, now by him repaired), convinces Israel with his miracle, and more cuts these Baalites with envy, than they had cut themselves with their lancets. O holy prophet, why didst thou not save this labour? What needed these unseasonable reparations? was there not an altar, was there not a sacrifice ready prepared to thine hand? That, which the prophets of Baal had addressed, stood still waiting for that fire from thee, which the founders threatened in vain: the stones were not more impure, either for their touch or for their intentions. Yet such was thy detestation of idolatry, that thou abhorredst to meddle with aught which their wickedness had defiled: even that altar whose ruins thou didst thus repair, was miserected, though to the name of the true God; yet didst thou find it better to make up the breaches of that altar which was misconsecrated to the service of thy God, than to make use of that pile which was idolatrously devoted to a false god. It cannot be but safe to keep aloof from participation with idolaters, even in those things, which, not only in nature, but in use, are unclean. Scorns and taunts are the best answers for serious idolatry: holiness will bear us out in disdainful scoffs and bitterness against wilful superstition. No less in the indignation at these insulting frumps, than zeal of their own safety and reputation, do these idolatrous prophets now rend their throats with acclamations; and that they may assure the beholders they were not in jest, they cut and slash themselves with knives and lancets, and solicit the fire with their blood. How much painfulness is there in misreligion! I do not find that the true God ever required or accepted the self-tortures of his servants; he loves true inward mortification of our corruptions; he loves the subduing of our spiritual insurrections, by due exercises of severe restraint; he takes Elijah lays twelve stones in his repaired no pleasure in our blood, in our carcasses: altar, according to the number of the tribes they mistake God, that think to please him of the sons of Jacob. Alas! ten of these by destroying that nature which he hath were perverted to Baal. The prophet remade, and measure truth by rigour of out-gards not their present apostasy; he regards ward extremities: Elijah drew no blood of himself, the priests of Baal did. How fain would the devil, whom these idolaters adored, have answered the suit of his suppliants! What would that ambitious spirit have given, that, as he was cast down from heaven like lightning, so now he might have fallen down in that form upon his altar! God forbids it all the powers of darkness can no more show one flash of fire in the air, than avoid the unquenchable fire in hell. How easy were it for the power of the Almighty to cut short all the tyrannical the ancient covenant that was made with their father Israel; he regards their first station, to which he would reduce them: he knew, that the unworthiness of Israel could not make God forgetful; he would, by this monument, put Israel in mind of their own degeneration and forgetfulness. He employs those many hands for the making a large trench round about the altar, and causes it to be filled with those precious remainders of water which the people would have grudged to their own mouths, neither would easily have parted with, but as those that pour down a pailful into a dry pump, in the hope of fetching more. The altar, the trench is full. A barrelful is poured out for each of the tribes, that every tribe might be afterwards replenished. Ahab and Israel are no less full of expectation; and now, when God's appointed hour of the evening sacrifice was come, Elijah comes confidently to his altar, and, looking up into heaven, says, "Lord God of Abraham, Isaac, and Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word! Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their hearts back again!" The Baalites' prayers were not more tedious than Elijah's was short, and yet more pithy than short, charging God with the care of his covenant, of his truth, of his glory. It was Elijah that spake loud. O strong cries of faith, that pierce the heavens, and irresistibly make their way to the throne of grace! Israel shall well see, that Elijah's God, whom they have forsaken, is neither talking, nor pursuing, nor travelling, nor sleeping. Instantly the fire of the Lord falls from heaven and consumes the burnt sacrifice, the wood, the stones, the dust, and licks up the water that was in the trench. With what terror must Ahab and Israel needs see this fire rolling down out of the sky, and alighting with such fury so near their heads, heads no less fit for this flame, than the sacrifice of Elijah! Well might they have thought, how easily might this fire have dilated itself, and have consumed our bodies, as well as the wood and stone, and have licked up our blood as well as that water! I know not whether they had the grace to acknowledge the mercy of God; they could do no less than confess his power: "The Lord is God, the Lord is God." 66 The iron was now hot with this heavenly fire; Elijah stays not till it cool again, but strikes immediately: Take the prophets of Baal; let not one of them escape." This wager was for life: had they prevailed in procuring this fire, and Elijah failed of effect, his head had been forfeited to them: now, in the contrary success, theirs are lost to him. Let no man complain that those holy hands were bloody: this sacrifice was no less pleasing to God than that other. Both the man and the act were extraordinary, and led by a peculiar instinct; neither doth the prophet this without the assent of the supreme magistrate, who was now so affected with this miraculous work, that he could not, in the heat of that convic | tion, but allow the justice of such a sentence. Far be it from us to accuse God's commands or executions of cruelty. It was the ancient and peremptory charge of God. that the authors of idolatry and seduction should die the death; no eye, no hand, might spare them. The prophet doth but move the performance of that law, which Israel could not without sin have omitted. It is a merciful and thankworthy severity, to rid the world of the ringleaders of wickedness. CONTEMPLATION VIII. ELIJAH RUNNING BEFORE AHAB, FLEEING FROM JEzebel. I HEAR no news of the four hundred pro. phets of the groves: they lie close under the wing of Jezebel, under their pleasing shades; neither will be suffered to undergo the danger of this trial: the carcasses of their fellows help to fill up the half-dry channel of Kishon. Justice is no sooner done, than Ahab hears news of mercy from Elijah: "Get thee up, eat and drink; for there is a sound of abundance of rain." Their meeting was not more harsh than their parting was friendly. It seems Ahab had spent all that day fasting, in an eager attendance of those conflicting prophets. It must needs be late ere the execution could be done: Elijah's part began not till the evening. So far must the king of Israel be from taking thought of the massacre of those four hundred and fifty Baalites, that now "he may go eat his bread with joy, and drink his wine with a cheerful heart;" for God accepteth this work, and testifies it in the noise of much rain. Every drop of that idolatrous blood was answered with a shower of rain, with a stream of water, and plenty poured down in every shower. A sensible blessing follows the impartial strokes of severe justice: nothing is more cruel than an unjust pity. No ears but Elijah's could as yet perceive a sound of rain; the clouds were not yet gathered, the vapours were not yet risen, yet Elijah hears that which shall be. Those that are of God's counsel can discern either favours or judgments afar off. The slack apprehensions of carnal hearts make them hard to believe that as future, which the quick and refined senses of the faithful perceive as present. Ahab goes up to his repast; Elijah goes up to his prayers. That day had been painful to him; the vehemency of his spirit draws him to a neglect of his body. The holy man climbs up to the top of Carmel. that now he may talk with his God alone; neither is he sooner ascended, than he casts himself down upon the earth. He bows his knees to God, and bows his face down to his knees; by this humble posture, acknowledging his awful respects to that Majesty which he implored. We cannot prostrate our bodies or souls too low to that infinitely glorious Deity who is the Creator of both. His thoughts were more high than his body was low. What he said we know not; we know that what he said opened the heavens, that for three years and a half had been shut up. God had said before, "I will send rain upon the earth; yet Elijah must pray for what God did promise. The promises of the Almighty do not discharge our prayers, but suppose them: he will do what he undertakes; but we must sue for that which we would have him do. Our petitions are included in the decrees, in the engagements of God. The prophet had newly seen, and caused the fire to descend immediately out of heaven: he doth not look the water should do so; he knew that the rain must come from the clouds, and that the clouds must arise from vapours, and those vapours from the sea, thence doth he expect them: but as not willing that the thoughts of his fixed devotion should be distracted, he doth not go himself, only sends his servant to bring him the news of his success. At the first sight, nothing appears; seven times must he walk to that prospect, and not till his last view can discern aught. | ters arisen! It is no otherwise in all the gracious proceedings of God with the soul; scarce sensible are those first works of his spirit in the heart, which grow up at last to the wonder of men, and applause of angels. Well did Elijah know that God, who is perfection itself, would not defile his hand with an imperfect and scanted favour; as one, therefore, that foresaw the face of heaven overspread with this cloudy spot, he sends to Ahab to hasten his chariot, that the rain stop him not. It is long since Ahab feared this let; never was the news of a danger more welcome. Doubtless the king of Israel, while he was at his diet, looked long for Elijah's promised showers. 46 Where is the rain whose sound the prophet heard? how is it that his ears were so much quicker than our eyes? We saw his fire to our terror; how gladly would we see his waters!" When now the servant of Elijah brings him news from heaven, that the clouds were setting forward, and if he hastened not, would be before him; the wind arises, the clouds gather, the sky thickens; Ahab betakes him to his chariot; Elijahı girds up his loins, and runs before him. Surely the prophet could not want the offer of more ease in his passage; but he will be for the time Ahab's lackey, that the king and all Israel may see his humility no less than his power, and may confess that the glory of those miracles hath not made him insolent. He knew that his very sight was monitory; neither could Ahab's mind be beside the miraculous works of God, while his eye was upon Elijah; neither could the All that while is the prophet in his pray-king's heart be otherwise than well affected ers, neither is any whit undaunted with that delay. Hope holds up the head of our holy desires, and perseverance crowns it. If we receive not an answer to our suits at the sixth motion, we may not be out of countenance, but must try the seventh. At last a little cloud arises out of the sea, of a hand-own honour, in the death of those Baalites, breadth. So many, so fervent prayers can- he made the best of Elijah's merits; he told not but pull water out of heaven as well as of his challenge, conflict, victory; of the fire fire: those sighs reflect upon the earth, and that fell down from heaven, of the convicfrom the earth reflect upon heaven, from tion of Israel, of the unavoidable execution heaven rebound upon the sea, and raise of the prophets, of the prediction and fall vapours up thence to heaven again. If we of those happy showers, and lastly, of Elifind that our prayers are heard for the sub-jah's officious attendance. Who would not stance, we may not cavil at the quantity. Even a hand-broad cloud contents Elijah, and fills his heart full of joy and thankfulness. He knew well this meteor was not at the biggest; it was newly born of the womb of the waters, and in some minutes of age must grow to a large stature: stay but awhile, and heaven is covered with it. From how small beginnings have great mat towards the prophet, while he saw that himself and all Israel had received a new life by his procurement. But what news was here for Jezebel! Certainly Ahab minced nothing of the report of all those astonishing accidents: if but to salve up his have suspected that Jezebel should have said, It is no striving, no dallying with the Almighty? No reasonable creature can doubt, after so prodigious a decision: God hath won us to heaven; he must possess us. Justly are our seducers perished: none but the God that can command fire and water shall be ours; there is no prophet but his. But she, contrarily, instead of relent |