difficulty of exposing and emptying themselves in his service; for surely, the increase of this widow's faith to such a degree as to enable her thus to deny herself, and to depend upon the divine promise, was as great a miracle in the kingdom of grace, as the increase of her oil was in the kingdom of providence; happy are they that can thus against hope believe, and obey in hope.

Ver. 18. "And she said unto Elijah, What have I to do with thee, O thou man of God?"-She had before spoken of her own and of her child's death, and had done it calmly, now she speaks in haste, and in her distress is ready to quarrel with the prophet. Thus we see that we want great grace to keep our spirits composed when troubles break in unexpectedly upon us: we are apt to speak lightly of an affliction when at a distance, but when it toucheth us, we are troubled, Job iv. 5.

Ver. 21. "I pray thee, let this child's soul come into him again."-This fully proves the existence of the soul in a state of separation from the body, and consequently its immortality; that it is either in a state of happiness, or in a state of misery, when it is separated by death from its dwelling in the body.

CHAPTER XVIII.

We left the prophet Elijah wrapt up in obscurity; it doth not appear that either the increase of the provision, or the raising of the child, had made him taken notice of at Zarephath, for then Ahab would have discovered him, he would rather do good, than be known to do it; but in this chapter his appearance was as public, as before his retirement was close: the days appointed for his concealment (which was part of the judgment upon Israel) being finished, he is now appointed to shew himself to Ahab, and expect rain upon the earth, ver. 1. Porsuant to this order we have here, 1. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming, ver. 2-16. 2. His interview with Ahab himself, ver. 17-19. 3. His interview with all Israel upon mount Carmel, in order to a public trial of titles between the Lord and Baal, and a famous solemnity it was, in which, (1.) Baal and his prophets were confounded. (2.) God and Elijah were honoured, ver. 21-39. 4. The execution he did upon the prophets of Baal, ver. 40. 5. The return of the mercy of rain at the word of Elijah, ver. 41-46. It is a chapter in which are many things very observeable.

VER. 3. "Now Obadiah feared the Lord greatly."] -He was one that had the grace of fear in his soul; which fear is always attended with love to God, delight in his

name, and obedience to him: it guards against sin, and the soul shews forth this fear by a humble walk before the Lord, by a love to his people, and a zeal for his ways.

Ver. 21. "How long halt ye between two opinions?"] -This address was made by Elijah to the people of Israel, for their mixing the worship of Baal (who was an idol god of the Sidonians) with the worship of the true God of Israel; which was a very heinous sin against the Lord. This seems to resemble the mixture that there is in the professors of religion at this day, and the halting that there is between two opinions. Many there are that are both for free will and free grace, for their own righteousness and Christ's righteousness, and they say that they will do what they can, and that Christ will do the rest: this is like Baal's worshippers, who were for worshipping Baal and the God of Israel too.

"If the Lord be God follow him."-In these words we have the zeal and love of Elijah to the Lord his God, denoting that if Jehovah Elohim, the God of perfection, the God of glory, be the true God, the God of Israel, then we should worship him alone, love him, fear him, adore him, and serve him; for he only is worthy to be praised, and he is God, and "there is none else." And we may say to those that are halting between free will and free grace, between the works of their own and Christ's righteousness, "If the Lord be God, follow him;" that is, if salvation be by free grace, in the design of it, in redemption from sin and hell, then acknowledge it, and praise God for it and if justification, the pardon of sin, and the soul's being set free from all the curses of the law, from the guilt and condemnation of sin, be by the righteousness of Christ alone, that is, his active and passive obedience imputed to the sinner, and received by faith, then acknowledge it, believe it, and trust thy soul's safety, security, and eternal salvation to the perfection of it," for he is thy Lord, and worship thou him," Psalm xlv. 11.

Ver. 40. "And slew them there."]-That is, those who were the worshippers of the true God slew the prophets of Baal, by the command of Elijah.

Ver. 42 to 45. "And Elijah went up to the top of Carmel."-The prophet retired to pray, and to see the fulfilment of the promise of rain: for though God had promised rain, he must ask it, Zech. x. 1. and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but he withdrew himself to

the top of Carmel," which was very high, and very private. Hence we read of those that "hide themselves in the top of Carmel," Amos ix. 3. There he would be alone. Those who are called to appear and act in public for God, should find time to be in private with him, and keep up their converse with him in solitude. There he set himself, as it were, upon his watch-tower, like the prophet, Hab. ii. 1. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and "put his face between his knees," that is, bowed his head so low, that it touched his knees, thus abasing himself in the sense of his own meanness.

Observe, he orders his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean sea, which he had a large prospect of from the top of Carmel the sailors at this day call it Cape Carmel. Six times his servant goes to the point of the hill, and sees nothing, brings no good news to his master, yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he could discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that had taken up his father Jacob's resolution, “I will not let thee go, except thou bless me." Though the answer of our fervent and believing supplications do not come presently, yet we must continue instant in prayer, and not faint, for "at the end it shall speak and not lie."

Secondly. A little cloud at length appears, no bigger than a man's hand, which presently overspreads the heavens, and waters the earth. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never "despise the day of small things," but hope and wait for great things from it. This was not as a morning cloud, which passeth away, though Israel's goodness was so, but one that produced a plentiful rain, Psalm lxviii. 9. and an earnest of more.

CHAPTER XIX.

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill have been spared; but we are to look upon it as a punishment to Israel,

for the insincerity and inconstancy of their reformation. When people will not learn, it is just with God to remove their teachers into corners. Now observe, 1. How he was driven into banishment by the malice of Jezebel, his sworn enemy, ver. 1-3. (2.) How he was met in his banishment by the favour of God, his covenant friend. 1. how he fed him, ver. 4-8. 2. How he conversed with him, and manifested himself to him, ver. 9, 11, 12, 15 heard his complaint, ver. 10, 14. directed him what to do, ver. 15, 16, 17. and encouraged him, ver. 18. 3. How his hands were strengthened at his return out of banishment, by the joining of Elisha with him, ver. 19—21.

VER. 3. "And when he saw that, he arose, and went for his life."]-We here find that Elijah, who was highly favoured of the Lord, and had enjoyed such a public testimony of the Lord's power, and had shewn great zeal in slaying the prophets of Baal in the face of the king, was now afraid of his life from the threatening of Jezebel, Lord, what is man, the best of men, nay, one of the greatest of thy prophets, without thy presence, strength, and power, to support him?' Elijah had stood undaunted in the midst of danger, in the face and frowns of king Ahab, and in the face of the prophets of Baal; but now, at the threatening of a woman, he flies for his life: which shews that the servants of the Lord stand in continual need of almighty power to keep them in a lively faith, and strong in hope, amidst the trials they meet with.

Ver. 13. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And behold there came a voice unto him, and said, What doest thou here, Elijah?"-Elijah fled to a cave in mount Horeb; which mount is called the mount of God, because on it God had formerly manifested his glory to Moses; and very likely this was the same cave, or "cleft of the rock," where Moses stood, when the Lord passed before him, and proclaimed his name," Exod. xxxiii. 19–22.

CHAPTER XX.

This chapter is the history of a war between Ben-hadad king of Syria, and Ahab king of Israel, in which Ahab was once and again victorious; we read nothing of Elijah or Elisha in all this story; it is probable Jezebel's rage was abated, and the persecution of the prophets began to cool; which gleam of peace Elijah improves, appears not at court, but being told how many thousands of good people there were in

Israel, more than he thought of, employs himself, as we may suppose, in founding religious houses, schools, or colleges of prophets in several parts of the country, to be nurseries of religion, that they might help to reform the nation, when the throne and court would not be reformed; while they were thus busied, God favoured the nation with the successes we here read of, which were the more remarkable, because obtained against Ben-hadad, king of Syria, whose successor Hazael, was ordained to be a scourge to Israel; they must shortly suffer by the Syrians, and yet now triumph over them, that, if possible, they might be led to repentance by the goodness of God. Here is, (1.) Ben-hadad's descent upon Israel, and his insolent demand, ver. 1-12. (2.) The defeat Ahab gave him, encouraged and directed by a prophet, ver. 13-21. (3.) The Syrians rallying again, and the second defeat Ahab gave them, ver. 22-30. (4.) The covenant of peace Ahab made with Ben-hadad when he had him at his mercy, ver. 31--34. for which he is reproved and threatened by a prophet, ver. 35–43.

VER. 28. "The Syrians have said, The Lord is God of the hills, but he is not God of the vallies :-And ve shall know that I am the Lord."]-The Syrians had said that the Lord was "God of the hills, but not of the vallies," and they would not acknowledge that he is almighty in power, and that he reigns over all. Note, the darkness and ignorance of man by nature, and his want of acquaintance with the God of Israel, so as to suppose that he was only the "God of the hills," as though, like the idol gods, he had been limited in his reign, and confined in his power. Secondly, When the enemies of the people of God seem to triumph, the God of power is near for their deliverance.

CHAPTER XXI.

Abab is still the unhappy subject of the sacred history; from the great affairs of his camp and kingdom, this chapter leads us into his garden, and gives us an account of some ill things, (and ill indeed they proved to him) relating to his domestic affairs. 1. Ahab is sick for Naboth's vineyard, ver. 1-4. 2. Naboth dies by Jezebel's plot, that the vineyard may escheat to Ahab, ver. 5-14. 3. Ahab goes to take possession, ver. 15, 16. 4. Elijah meets him, and denounceth the judgments of God against him for his injustice, ver. 17-24. 5. Upon his humiliation a reprieve is granted, ver. 25-29.

VER. 20. "And Ahab said to Elijah, hast thou found me, O mine enemy?"]-Ahab had formerly called Elijah a troubler in Israel, and now he calls him his enemy, because he was faithful to him, and told him of his wicked ways, and of his idolatrous practices: and now Ahab thought that Elijah would tell him of his sin in coveting Naboth's vine