light upon their neighbours. If Israel be the worse for her nearness to Syria, Syria is better for the vicinity of Israel. Amongst the worst of God's enemies, some are singled out for mercy. Naaman was a great warrior, an honourable courtier, yet a leper. No disease incident to the body is so nasty, so loathsome, as leprosy. Greatness can secure no man from the most odious and wearisome condition. How little pleasure did this Syrian peer take to be stooped to by others, while he hated to see himself! Even those that honoured him, avoided him; neither was he other than abhorred of those that flattered him; yea, his hand | could not move to his mouth, without his own detestation; the basest slave of Syria | would not change skins with him, if he might have his honour to boot. Thus hath the wise God thought meet to sauce the valour, dignity, renown, victories of the famous general of the Syrians. Seldom ever was any man served with simple favours: these compositions make both our crosses tolerable, and our blessings wholesome.

advise that journey unto the man of God, by whom both body and soul might be cured! True religion teacheth us pious and charitable respects to our governors, though aliens from the commonwealth of God.

No man that I hear blames the credulity of Naaman. Upon no other ground doth the king of Syria send his chief peer, with his letters to the king of Israel, from his hands requiring the cure: the Syrian supposed, that whatever a subject could do, a sovereign might command; that such a prophet could neither be out of the knowledge, nor out of the obedience to his prince. Never did he dream of any exemption, but imagining Jehoran to be no less a king of prophets than of people, and Elisha no less a subject than a seer, he writes: "Now when this letter is come to thee, behold, I have herewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy." Great is the power of princes; every man's hand is their's, whether for skill, or for strength; besides the eminency of their own gifts, all the subordinate extaint-cellencies of their subjects are no less at their service, than if they were inherent in their persons. Great men are wanting to their own perfections, if they do not both know and exercise the graces of their inferiors.

The body of Naaman was not more ed with his leprosy, than his soul was tainted with Rimmon; and besides his idolatry, he was a professed enemy to Israel, and successful in his enmity. How far doth God fetch about his purposes! The leprosy, the hostility of Naaman, shall be the occasions The king of Israel cannot read the letter of his salvation: that leprosy shall make without amazement of heart, without rendhis soul sound; that hostility shall adopting of garments, and says, "Am I a god, him a son of God. In some prosperous to kill and to make alive, that this man inroads that the Syrians, under Naaman's sends to me, to recover a man of his leproconduct, have made into the land of Israel, sy? Wherefore consider, and see, I pray a little maid is taken captive: she shall at- you, how he seeketh a quarrel against me!" tend on Naaman's wife, and shall suggest If God have vouchsafed to call kings gods, to her mistress the miraculous cures of it well becomes kings to call themselves Elisha. A small chink may serve to let in men, and to confess the distance wherein much light her report finds credit in the they stand to their Maker. Man may kill; court, and begets both a letter from the man cannot kill and make alive; yea, of king, and a journey of his peer. While the himself, he can do neither with God, a Syrians thought of nothing but their booty, worm, or a fly, may kill a man; without they bring happiness to the house of Naa- God, no potentate can do it; much less can man: the captivity of a poor Hebrew girl any created power both kill and revive; is a means to make the greatest lord of since to restore life is more than to bereave Syria a subject to God. It is good to ac- it, more than to continue it, more than to quaint our children with the works of God, give it: and if leprosy be a death, what with the praises of his prophets. Little human power can either inflict or cure it? do we know how they may improve this It is a trouble to a well affected heart to knowledge, and whither they may carry receive impossible commands: to require it: perhaps the remotest nations may that of an inferior which is proper to the light their candle at their coal. Even the Highest, is a derogation from that supreme weakest intimations may not be neglected; power whose property it is. Had Jehoram a child, a servant, a stranger, may say that been truly religious, the injury done to his which we may bless God to have heard. Maker, in this motion, as he took it, had How well did it become the mouth of an more afflicted him, than the danger of his Israelite to extol a prophet, to wish the own quarrel. Belike, Elisha was not in the cure of her master, though an Aramite, to thoughts of the king of Israel; he might

have heard that this prophet had made alive one whom he killed not. Himself, with the two other kings, had been eyewitnesses of what Elisha could do; yet now the calves of Dan and Bethel have so often taken up his heart, that there is no room for the memory of Elisha: whom he sued to in his extremity, now his prosperity hath forgotten. Carnal hearts, when need drives them, can think of God and his prophet; when their turn is served, can as utterly neglect them, as if they were not.

would be a meet subject of mercy, must be thoroughly abased in his own conceit, and must be willingly pliable to all the conditions of his humiliation. Yet, had the message carried in it either respect to the person, or probability of effect, it could not have been unwelcome; but now it sounded of nothing but sullenness and unlikelihood: " Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." What wise man could take this for any other than a mere scorn and mockery?"Go, wash." Alas! what can water do? it can cleanse from filthiness, not from leprosy. And why in Jordan? what differs that from other streams? And why just seven times? what virtue is either in that channel, or in that number? Naaman can no more put off nature than leprosy. In what a chafe did he fling away from the

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Yet cannot good Elisha repay neglect and forgetfulness. He listens to what is done at the court; and finding the distress of his sovereign, proffers that service which should have been required: "Wherefore hast thou rent thy clothes? Let him come now to me, and he shall know that there is a prophet in Israel." It was no small fright from which Elisha delivers his king. Jehoramphet's door, and says, Am I come thus far was in awe of the Syrians, ever since their to fetch a flout from an Israelite? Is this last victory, wherein his father Ahab was the issue both of my journey, and the letters slain, Israel and Judah discomfited: nothing of my king? could this prophet find no man was more dreadful to him than the frowns to play upon but Naaman? Had he meant of these Aramites. The quarrel, which he seriously, why did he think himself too good suspected to be hatched by them, is cleared to come forth unto me? why did he not by Elisha; their leper shall be healed; both touch me with his hand, and bless me with they and Israel shall know, they have ne- his prayers, and cure me with his blessing? glected a God, whose prophet can do won- Is my misery fit for his derision? If water ders. Many eyes, doubtless, are fastened could do it, what needed I to come so far upon the issue of this message. But what for this remedy? Have I not oft done thus state is this that Elisha takes upon him? in vain? have we not better streams at He doth not say, "I will come to him;" home, than any Israel can afford?" Are but, "Let him come now to me." The not Abana and Pharpar, rivers of Damasthree kings came down once to his tent: it cus, better than all the waters of Israel?" is no marvel if he prevent not the journey Folly and pride strive for place in a natural of a Syrian courtier. It well beseems him | heart, and it is hard to say whether is more that will be a suitor for favour, to be ob- predominant-folly in measuring the power sequious we may not stand upon terms of of God's ordinances by the rule of human our labour or dignity, where we expect a discourse and ordinary event; pride, in a benefit. Naaman comes richly attended scornful valuation of the institutions of God, with his troops of servants and horses, and in comparison of our own devices. Abana waits in his chariot at the door of a pro- and Pharpar, two for one; rivers, not waphet. I do not hear Elisha call him in; for ters, of Damascus, a stately city, and incomthough he were great, yet he was leprous; parable; are they not? who dares deny neither do I see Elisha come forth to him, it? better, not as good, than the waters, and receive him with such outward cour- not the rivers, all the waters, Jordan, and tesies, as might be fit for an honourable all the rest of Israel, a beggarly region to stranger: for in those rich clothes the pro- Damascus. Nowhere shall we find a truer phet saw an Aramite, and perhaps some pattern of the disposition of nature: how tincture of the late-shed blood of Israel. she is altogether led by sense and reason, Rather that he might make a perfect trial how she fondly judges of all objects by the of the humility of that man, whom he means appearance, how she acquaints herself only to gratify and honour, after some short at- with the common road of God's proceedings, tendance at his door, he sends his servant how she sticks to her own principles, how with a message to that peer, who could not she misconstrues the intentions of God, how but think the meanest of his retinue a bet- she over-conceits her own, how she disdains ter man than Gehazi's master. the mean conditions of others, how she upbraids her opposites with the proud com. parison of her own privileges.

What could the prophet have done other to the lacquey of Naaman's man? He, that

Nature is never but like herself. No marvel if carnal minds despise the foolishness of preaching, the simplicity of sacraments, the homeliness of ceremonies, the seeming inefficacy of censures. These men look upon Jordan with Syrian eyes, one drop of whose water, set apart by divine ordination, hath more virtue than all the streams of Abana and Pharpar.

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It is a good matter for a man to be attended with wise and faithful followers. Many a one hath had better counsel from his heels, than from his elbows. Naaman's servants were his best friends; they came to him, and spake to him, and said, My father, if the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash, and be clean." These men were servants, not of the humour, but of the profit of their master. Some servile spirits would have cared only to soothe up, not to benefit their governor, and would have encouraged his rage by their own: Sir, will you take this at the hand of a base fellow? was ever man thus flouted? will you let him carry it away thus? is any harmless anger sufficient revenge for such an insolence? Give us leave at least to pull him out by the ears, and force him to do that by violence, which he would not do out of good manners: let our fingers teach this saucy prophet, what it is to offer an affront to a prince of Syria. But these men loved more their master's health than his passion; and had rather therefore to advise, than flatter; to draw him to good, than follow him to evil: since it was a prophet from whom he received this prescription, they persuade him not to despise it; intimating, there could be no fault in the slightness of the receipt, so long as there was no defect of power in the commander; that the virtue of the cure should be in his obedience, not in the nature of the remedy. They persuade and prevail. Next to the prophet, Naaman may thank his servants, that he is not a leper. He goes down, upon their entreaty, and dips seven times in Jordan: his flesh riseth, his leprosy vanisheth. Not the unjust fury and tetchiness of the patient shall cross the cure; lest, while God is severe, the prophet should be discredited. Long enough might Naaman have washed there in vain, if Elisha had not sent him. Many a leper hath bathed in that stream, and hath come forth no less impure. It is the word, the ordinance of the Almighty, | which puts efficacy into those means, which of themselves are both impotent and improbable. What can our font do to the

washing away of sin? If God's institution shall put virtue into our Jordan, it shall scour off the spiritual leprosies of our hearts, and shall more cure the soul than cleanse the face.

How joyful is Naaman to see this change of his skin, this renovation of his flesh, of his life! Never did his heart find such warmth of inward gladness, as in this stream.

Upon the sight of his recovery, he doth not post home to the court, or to his family, to call for witnesses, for partners of his joy, but thankfully returns to the prophet, by whose means he received this mercy he comes back with more contentment, than he departed with rage. Now will the man of God be seen of that recovered Syrian, whom he would not see leprous: his presence shall be yielded to the gratulation, which was not yielded to the suit. Purposely did Elisha forbear before, that he might share no part of the praise of this work with his Maker; that God might be so much more magnified, as the means were more weak and despicable. The miracle hath its due work. First doth Naaman acknowledge the God that wrought it, then the prophet by whom he wrought it: “Behold, now I know there is no God in all the earth, but in Israel." O happy Syrian, that was at once cured of his leprosy, and his misprision of God! Naaman was too wise to think that either the water had cured him, or the man he saw a Divine power working in both, such as he vainly sought from his heathen deities; with the heart, therefore, he believes, with the mouth he confesses.

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While he is thus thankful to the Author of his cure, he is not unmindful of the instrument: "Now, therefore, I pray thee, take a blessing of thy servant." Naaman came richly furnished with ten talents of silver, six thousand pieces of gold, ten changes of raiment: all these, and many more, would the Syrian peer have gladly given to be delivered from so noisome a disease: no marvel if he importunately offer some part of them to the prophet, now that he is delivered; some testimony of thankfulness did well, where all earthly recompense was too short. The hands of this man were no less full of thanks than his mouth. Dry and barren professions of our obligations, where is power to requite, are unfit for noble and ingenuous spirits.

Naaman is not more frank in offering his gratuity, than Elisha vehement in refusing it: As the Lord liveth, before whom I stand, I will receive none." Not that he thought the Syrian gold impure; not that

he thought it unlawful to take up a gift, where he hath laid down a benefit: but the prophet will remit of Naaman's purse, that he may win of his soul. The man of God would have his new convert see cause to be more enamoured of true piety, which teacheth her clients to contemn those worldly riches and glories which base worldliness adore; and would have him think, that these miraculous powers are so far transcending the valuation of all earthly pelf, that those glittering treasures are worthy of nothing but contempt in respect thereof. Hence it is that he, who refused not the Shunamite's table, and stool, and candlestick, will not take Naaman's present. There is much use of godly discretion in directing us when to open, when to shut our hands.

He, that will not be allowed to give, desires yet to take: "Shall there not, I pray thee, be given to thy servant two mules' load of earth? for thy servant will henceforth offer neither burnt-offering nor sacrifice to other gods, but unto the Lord." Israelitish mould lay open to his carriage, without leave of Elisha; but Naaman regards not to take it, unless it may be given him, and given him by the prophet's hand. Well did this Syrian find that the man of God had given a supernatural virtue to the water of Israel; and therefore supposed he might give the like to his earth: neither would any earth serve him but Elisha's, else the mould of Israel had been more properly craved of the king, than the prophet of Israel.

court shall know that he sacrifices upon Israelitish earth to the God of Israel; they shall hear him protest to have neither heart nor knee for Rimmon. If he must go into the house of that idol, it shall be as a servant, not as a supplicant; his duty to his master shall carry him, not his devotion to his master's god; if his master go to worship there, not he. Neither doth he say, "When I bow myself to the image of Rimmon," but, "in the house:" he shall bow to be leaned upon, not to adore. yet had not Naaman thought this a fault, he had not craved a pardon; his heart told him, that a perfect convert should not have abided the roof, the sight, the air of Rimmon; that his observance of an earthly master should not draw him to the semblance of an act of outward observance to the rival of his Master in heaven; that a sincere detestation of idolatry could not stand with so unseasonable a courtesy.

Far, therefore, is Naaman from being a pattern, save of weakness; since he is yet more than half a Syrian; since he willingly accuses himself, and, instead of defending, deprecates his offence. As nature, so grace, rises by many degrees to perfection. It is not for us to expect a full stature in the cradle of conversion. Leprosy was in Naaman cured at once, not corruption.

The prophet, as glad to see him but thus forward, dismisses him with a civil valediction. Had an Israelite made this suit, he had been answered with a check. Thus much from a Syrian was worthy of a kind farewell; they are parted.

Doubtless it was devotion that moved this suit. The Syrian saw God had a pro- Gehazi cannot thus take his leave: his priety in Israel, and imagines that he will heart is mauled up in the rich chests of be best pleased with his own. On the sud- Naaman, and now he goes to fetch it. The den was Naaman half a proselyte: still prophet and his man had not looked with here was a weak knowledge with strong the same eyes upon the Syrian treasure; intentions. He will sacrifice to the Lord; the one with the eye of contempt, the other but where? in Syria, not in Jerusalem: with the eye of admiration and covetous not the mould, but the altar, is what God desire. The disposition of the master may respects, which he hath allowed nowhere not be measured by the mind, by the act of but in his chosen Sion. This honest Syrian his servant. Holy Elisha may be attended will be removing God home to his country; by a false Gehazi: no examples, no counhe should have resolved to remove his home sels, will prevail with some hearts. Who to God: and though he vows to offer no would not have thought that the follower sacrifice to any other god, yet he craves of Elisha could be no other than a saint? leave to offer an outward courtesy to Rim- yet, after the view of all those miracles, this mon, though not for the idol's sake, yet man is a mirror of worldliness. He thinks for his master's: "In this thing the Lord his master either too simple, or too kind, to pardon thy servant, that when my master refuse so just a present from a Syrian; himgoeth into the house of Rimmon to wor-self will be more wise, more frugal. Desire ship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, the Lord pardon thy servant in this thing." Naaman goes away resolute to profess himself an Israelite for religion: all the Syrian

hastens his pace; he doth not go, but run after his booty: Naaman sees him, and, as true nobleness is ever courteous, alights from his chariot to meet him. The great lord of Syria comes forth of his coach to

thus hope to blind the eyes of a seer? Hear then thy indictment, thy sentence, from him whom thou thoughtst to have mocked with thy concealment: "Whence comest thou, Gehazi?" Thy servant went no whither. He, that had begun a lie to Naa

salute a prophet's servant; not fearing that he can humble himself overmuch to one of Elisha's family. He greets Gehazi with the same word wherewith he was lately demitted by his master: "Is it peace?" So sudden a messenger might seem to argue some change. He soon receives from the breath-man, ends it to his master: whoso lets his less bearer, news of his master's health and request: "All is well; my master hath sent me, saying, Behold, even now there be come to me, from mount Ephraim, two young men of the sons of the prophets: give me, I pray thee, a talent of silver, and two changes of garments." Had Gehazi craved a reward in his own name, calling for the fee of the prophet's servant, as the gain, so the offence had been the less; now, reaching at a greater sum, he belies his master, robs Naaman, burdens his own soul. What a round tale hath the craft of Gehazi devised, of the number, the place, the quality, the age, of his master's guests, that he might set a fair colour upon that pretended request, so proportioning the value of his demand, as might both enrich himself, and yet well stand with the moderation of his master! Love of money can never keep good quarter with honesty, with innocence. Covetousness never lodged in the heart alone; if it find not, it will breed, wickedWhat a mint of fraud there is in a worldly breast! how readily can it coin subtile falsehood for an advantage!

ness.

How thankfully liberal was this noble Syrian! Gehazi could not be more eager in taking, than he was in giving: as glad of so happy an occasion of leaving any piece of his treasure behind him, he forces two talents upon the servant of Elisha, and binds them in two bags, and lays them upon two of his own servants: his own train shall yield porters to Gehazi. Cheerfulness is the just praise of our beneficence. Bountiful minds are as zealous in over-paying good turns, as the niggardly are in scanting retributions.

What projects do we think Gehazi had all the way? How did he please himself with the waking dreams of purchases, of traffic, of jollity! and now, when they are come to the tower, he gladly disburdens and dismisses his two Syrian attendants, and hides their load, and wipes his mouth, and stands boldly before that master whom he had so foully abused. O Gehazi, where didst thou think God was this while? Couldst thou thus long pour water upon the hands of Elisha, and be either ignorant or regardless of that undeceivable eye of Providence, which was ever fixed upon thy hands, thy tongue, thy heart? couldst thou

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tongue once loose to a wilful untruth, soon grows impudent in multiplying falsehoods. Of what metal is the forehead of that man, that dares lie to a prophet? what is this but to outface the senses?" Went not my heart with thee, when the man turned again from his chariot to meet thee?" Didst thou not, till now, know, O Gehazi, that prophets have spiritual eyes, which are not confined to bodily prospects? didst thou not know, that their hearts were often where they were not? didst thou not know that thy secretest ways were overlooked by invisible witnesses? Hear then, and be convinced: hither thou wentst, thus thou saidst, thus thou didst, thus thou spedst. What answer was now here but confusion? Miserable Gehazi! how didst thou stand pale and trembling before the dreadful tribunal of thy severe master, looking for the woful sentence of some grievous judgment for so heinous an offence! "Is this a time to receive money, and to receive garments, and (which thou hadst already purchased in thy conceit) oliveyards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants?" Did my mouth refuse, that thy hands might take?

Was I so careful to win honour to my God, and credit to my profession, by denying these Syrian presents, that thou mightest dash both in receiving them? was there no way to enrich thyself, but by belying thy master, by disparaging this holy function in the eyes of a new convert? Since thou wouldst needs therefore take part of Naaman's treasure, take part with him in his leprosy: "The leprosy of Naaman shall cleave unto thee, and unto thy seed for ever." O heavy talents of Gehazi! O the horror of this one unchangeable suit, which shall never be but loathsomely white, noi somely unclean! How much better had been a light purse and a homely coat, with a sound body, a clear soul! Too late doth that wretched man now find, that he hath loaded himself with a curse, that he hath clad himself with shame: his sin shall be read ever in his face, in his seed: all pas sengers, all posterities, shall now say, Be hold the characters of Gehazi's covetousness, fraud, sacrilege! The act overtakes the word: "He went out of his presence a leper as white as snow." It is a woful