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 wis dom 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 the ancient covenant that was made with of himself, the priests of Baal did. How their father Israel; he regards their first fain would the devil, whom these idolaters station, to which he would reduce them: adored, have answered the suit of his sup- he knew, that the unworthiness of Israel pliants! What would that ambitious spirit could not make God forgetful; he would. have given, that, as he was cast down from by this monument, put Israel in mind of heaven like lightning, so now he might have their own degeneration and forgetfulness. fallen down in that form upon his altar! He employs those many hands for the maGod forbids it: all the powers of dark-king a large trench round about the altar, ness 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

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, | tion, but allow the justice of such a sen. in the hope of fetching more. The altar, tence. Far be it from us to accuse God's the trench is full. A barrelful is poured out commands or executions of cruelty. It was for each of the tribes, that every tribe night the ancient and peremptory charge of God, be afterwards replenished. Ahab and Israel that the authors of idolatry and seduction are no less full of expectation; and now, should die the death; no eye, no hand, when God's appointed hour of the evening might spare them. The prophet doth but sacrifice was come, Elijah comes confidently move the performance of that law, which to his altar, and, looking up into heaven, Israel could not without sin have omitted. says, "Lord God of Abraham, Isaac, and It is a merciful and thankworthy severity, Israel, let it be known this day, that thou to rid the world of the ringleaders of wick. art God in Israel, and that I am thy servant, edness. 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."

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 Go affected with this miraculous work, that he could not, in the heat of that convic

CONTEMPLATION VIII.

ELIJAH RUNNING BEFORE AHAB, FLEEING FROM JEZEBEL.

I HEAR no news of the four hundred prophets 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 "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.

now

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; ters arisen! It is no otherwise in all the neither is he sooner ascended, than he casts gracious proceedings of God with the soul; himself down upon the earth. He bows scarce sensible are those first works of his his knees to God, and bows his face down | spirit in the heart, which grow up at last to to his knees; by this humble posture, acthe wonder of men, and applause of angels. knowledging 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.

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.

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; Elijah 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 towards the prophet, while he saw that delay. Hope holds up the head of our holy himself and all Israel had received a new desires, and perseverance crowns it. If we life by his procurement. But what news receive not an answer to our suits at the was here for Jezebel! Certainly Ahab sixth motion, we may not be out of coun- minced nothing of the report of all those tenance, but must try the seventh. At last astonishing accidents: if but to salve up his 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 Eli. find 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 thankfulHe 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

ness.

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

only teach thou us to serve thee, to trust thee.

but once

answer satisfied, the question had not been re-demanded. Now, that sullen answer, which Elijah gave in the darkness of the cave, is challenged into the light, not without an awful preface. The Lord first passeth 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

Needs must the prophet eat, and drink, and sleep, with much comfort, while he saw that he had such a guardian, attendance, 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 "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 ab-greatest noise. God loves to make way for stinence, 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

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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.

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