he thought it unlawful to take up a gift, court shall know that he sacrifices upon where he hath laid down a benefit: but | Israelitish earth to the God of Israel; they the prophet will remit of Naaman's purse, shall hear him protest to have neither heart that he may win of his soul. The man of nor knee for Rimmon. If he must go into God would have his new convert see cause the house of that idol, it shall be as a serto be more enamoured of true piety, which vant, not as a supplicant; his duty to his teacheth her clients to contemn those world- master shall carry him, not his devotion to ly riches and glories which base worldliness his master's god; if his master go to woradore; and would have him think, that these ship there, not he. Neither doth he say, miraculous powers are so far transcending "When I bow myself to the image of Rimthe valuation of all earthly pelf, that those mon," but, in the house:" he shall bow glittering treasures are worthy of nothing to be leaned upon, not to adore. yet had but contempt in respect thereof. Hence not Naaman thought this a fault, he had it is that he, who refused not the Shuna- not craved a pardon; his heart told him, that mite's table, and stool, and candlestick, will a perfect convert should not have abided not take Naaman's present. There is much the roof, the sight, the air of Rimmon; use of godly discretion in directing us when that his observance of an earthly master to open, when to shut our hands. 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. 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. 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 proGehazi 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 hastens his pace; he doth not go, but run I bow myself in the house of Rimmon, the after his booty: Naaman sees him, and, as Lord pardon thy servant in this thing." true nobleness is ever courteous, alights Naaman goes away resolute to profess him- from his chariot to meet him. The great self an Israelite for religion: all the Syrian | lord of Syria comes forth of his coach to 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 breathless 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 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 Naaman, ends it to his master: whoso lets his 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 Z exchange that Gehazi hath made with Naaman: Naaman came a leper; returned a disciple: Gehazi came a disciple; returned a leper: Naaman left behind both his disease and his money; Gehazi takes up both his money and his disease. Now shall Gehazi never look upon himself, but he shall think of Naaman, whose skin is transferred upon him with those talents, and shall wear out the rest of his days in shame, in pain, and sorrow. His tears may wash off the guilt of his sin, but shall not, like another Jordan, wash off his leprosy; that shall ever remain as a hereditary monument of divine severity. This son of the prophet shall more loudly and lively preach the justice of God by his face, than others by their tongue. Happy was it for him, if, while his skin was snow-white with leprosy, his humbled soul was washed white as snow with the water of true repentance. CONTEMPLATION IX. ELISHA RAISING THE IRON; BLINDING THE ASSYRIANS. THERE was no loss of Gehazi: when he was gone, the prophets increased. An ill man in the church is but like some shrubby tree in a garden, whose shade keeps better plants from growing: a blank doth better in a room, than an ill filling. The view of God's just judgments doth rather draw clients unto him, than alienate them. The kings of Israel had succeeded in idolatry and hate of sincere religion, yet the prophets multiply persecution enlargeth the bounds of the church. These very tempestuous showers bring up flowers and herbs in abundance: there would have been neither so many, nor so zealous prophets, in the languishment of peace. Besides, what marvel is it if the immediate succession of two such noble leaders, as Elijah and Elisha, established and augmented religion, and bred multitudes of prophets? Rather who can marvel, upon the knowledge of all their miracles, that all Israel did not prophesy? It is a good hearing that the prophets want elbow-room out of their store, not out of the envy of neighbours, or incompetency of provision: where vision fails, the people perish; they are blessed where it abounds. When they found themselves straitened, they did not presume to carve for themselves, but they craved the leave, the counsel of Elisha: "Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place where we may dwell: and he said, Go ye." | It well becomes the sons of the prophets to enterprise nothing without the allowance of their superiors. Here was a building towards none of the curiousest I do not see them making means for the procurement of some cunning artificers, nor for the conquisition of some costly marbles and cedars; but every man shall hew, and square, and frame his own beam. No nice terms were stood upon by these sons of the prophets; their thoughts were fixed upon the perfection of a spiritual building: as a homely roof may serve them, so their own hands shall raise it. The fingers of these contempla tive men did not scorn the axe, and mallet, and chisel: it was better being there than in Obadiah's cave; and they that dwell now contentedly under rude sticks, will not refuse the squared stones and polished contignations of better times. They shall be ill teachers of others, that have not learnt both to want and to abound. The master of this sacred society, Elisha, is not stately, nor austere: he gives not only passage to this motion of his collegiates, but assistance. It was fit the sons of the prophets should have convenience of dwelling, though not pomp, not costliness. They fall to their work: no man goes slackly about the building of his own house. One of them, more regarding the tree than the tool, lets fall the head of the axe into the river. Poor men are sensible of small losses: he makes his moan to Elisha, "Alas, master, for it was borrowed." Had the axe been his own, the trouble had been the less to forego it; therefore doth the miscarriage afflict him, because it was of a borrowed axe. Honest minds are more careful of what they have by loan than by propriety. In lending there is a trust, which a good heart cannot disappoint without vexation. Alas! poor novices of the prophet, they would be building, and were not worth their axes; if they would give their labour, they must borrow their instruments. Their wealth was spiritual; outward poverty may well stand with inward riches: he is rich, not that hath the world, but that can contemn it. Elisha loves and cherishes this just simplicity: rather will he work a miracle, than a borrowed axe shall not be restored. It might easily be imagined, he that could raise up the iron out of the bottom of the water, could tell where it fell in yet even that powerful hand calls for direction. In this one point the son of the prophet knows more than Elisha. The notice of particularities is neither fit for a creature, nor communicable: a mean man may best know his : own case: this novice better knows where his axe fell, than his master; his master knows better how to get it out than he. There is no reason to be given of supernatural actions: the prophet borrows an axe to cut a helve for the lost axe, why did he not make use of that handle which had cast the head? Did he hold it unworthy of respect, for that it had abandoned the metal wherewith it was trusted? or did he make choice of a new stick, that the miracle might be the more clear and unquestionable? Divine power goes a contrary way to art we first would have procured the head of the axe, and then would have fitted it with an helve: Elisha fits the head to the helve, and causeth the wood, which was light, and knew not how to sink, to fetch up the iron, which was heavy, and naturally incapable of supernatation. Whether the metal were stripped of the natural weight, by the same power which gave it being, or whether, retaining the wonted poise, it was raised by some spiritual ope. ration, I inquire not: only, I see it swim like cork upon the stream of Jordan, and move towards the hand that lost it. What creature is not willing to put off the properties of nature, at the command of the God of nature! O God, how easy is it for thee, when this hard and heavy heart of mine is sunk down into the mud of the world, to fetch it up again by thy mighty word, and cause it to float upon the streams of life, and to see the face of heaven again! Yet still do the sides of Israel complain of the thorns of Aram: the children of Ahab rue their father's unjust mercy. From an enemy, it is no making question whether of strength or wile. The king of Syria consults with his servants, where to encamp for his greatest advantage: their opinion is not more required than their secresy. Elisha is a thousand scouts: he sends word to the king of Israel of the projects, of the removes of his enemy. More than once had Jehoram saved both his life and his host by these close admonitions: it is well, that in something yet a prophet may be obeyed. What strange state-service was this which Elisha did, besides the spiritual! The king, the people of Israel, owe themselves and their safety to a despised prophet. The man of God knew and felt them idolaters; yet how careful and vigilant is he for their rescue! If they were bad, yet they were his own: if they were bad, yet not all; God had his number amongst their worst: if they were bad, yet the Syrians were worse. The Israelites mis-worshipped the true God; the Syrians | worshipped a false; that, if it were possible, he might win them, he will preserve them; and, if they will needs be wanting to God, yet Elisha will not be wanting to them. Their impiety shall not make him undutiful. There cannot be a juster cause of displeasure, than the disclosing of those secret counsels which are laid up in our ear, in our breast. The king of Syria, not without reason, stomachs this supposed treachery. What prince can bear that an adverse power should have a party, a pensionary, in his own court? How famous was Elisha, even in foreign regions! Besides Naaman, others of the Syrian nobility take notice of the miraculous faculties of this prophet of Israel. He is accused for this secret intelligence: no words can escape him, though spoken in the bed-chamber. O Syrian! whosoever thou wert, thou saidst not enough: if thy master do but whisper in thine ear, if he smother his words within his own lips, if he do but speak within his own bosom, Elisha knows it from an infallible information. What counsel is it, O God, that can be hid from thee! what counsel is it that thou wilt hide from thy seer! Even this very word, that accuseth the prophet, is known to the accused. He hears this tale while it is in telling; he hears the plot for his apprehension. How ill do the projects of wicked men hang together! They that confess Elisha knows their secretest words, do yet confer to take him. There are spies upon him, whose espials have moved their anger and admiration. He is described to be in Dothan, a small town of Manasseh. A whole army is sent hither to surprise him: the opportunity of the night is chosen for the exploit. There shall be no want either in the number, or valour, or secresy of these conspired troops and now, when they have fully girt in the village with a strong and exquisite siege, they make themselves sure of Elisha, and please themselves to think how they have encaged the miserable prophet; how they should take him at unawares in his bed, in the midst of a secure dream; how they should carry him fettered to their king: what thanks they should have for so welcome a prisoner. : The successor of Gehazi riseth early in the morning, and seeth all the city encompassed with a fearful host of foot, horse, chariots his eyes could meet with nothing but woods of pikes, and walls of harness, and lustre of metals; and now he runs in affrighted to his master: "Alas, my master, what shall we do?" He had day enough to see they were enemies that environed | them; to see himself helpless and desperate; and hath only so much life left in him, as to lament himself to the partner of his misery. He cannot flee from his new master, if he would; he runs to him with a woful clamour: "Alas, my master, what shall we do?” O the undaunted courage of faith! Elisha sees all this, and sits in his chamber so secure, as if these had only been the guard of Israel, for his safe protection. It is a hard precept that he gives his servant: "Fear not." As well might he have bid him not to see when he saw, as not to fear when he saw so dreadful a spectacle. The operations of the senses are no less certain than those of the affections, where the objects are no less proper. But the task is easy, if the next word may find belief: "For there are more with us than with them." Multitude, and other outward probabilities, do both lead the confidence of natural hearts, and fix it. It is for none but David to say, "I will not be afraid of ten thousands of people, that have set themselves against me round about." Flesh and blood riseth and falleth, according to the proportion of the strength or weakness of apparent means. Elisha's man looked about him; yet his master prays, "Lord, open his eyes, that he may see.' Naturally we see not while we do see; every thing is so seen as it is bodily eyes discern bodily objects; only spiritual can see the things of God. Some men want both eyes and light: Elisha's servant had eyes, wanted illumination; no sooner were his eyes open, than he saw the mountain full of horses and chariots of fire round about Elisha. They were there before; neither doth Elisha pray that those troops may be gathered, but that they may be seen: not till now were they descried. Invisible armies guard the servants of God, while they seem most forsaken of earthly aid, most exposed to certain dangers. If the eyes of our faith be as open as those of our sense, to see angels as well as Syrians, we cannot be appalled with the most unequal terms of hostility. Those blessed spirits are ready either to rescue our bodies, or to carry up our souls to blessedness; whichsoever shall be enjoined by their Maker, there is just comfort in both, in either. Both these chariots that came to fetch Elijah, and those that came to defend Elisha, were fiery. God is not less lovely to his own in the midst of his judgments, than he is terrible to his enemies in the demonstration of his mercies. Thus guarded, it is no marvel if Elisha dare walk forth into the midst of the Syrians. Not one of those heavenly presidiaries struck a stroke for the prophet, neither doth he require their blows; only he turns his prayer to his God, and and says, "Smite this people, I pray thee, with blindness." With no other than deadly intentions did those Aramites come down to Elisha, yet doth he not say, Smite them with the sword, but, "Smite them with blindness." All the evil he wisheth to them is their repentance: there was no way to see their error, but by blindness. He that prayed for the opening of his servant's eyes to see his safeguard, prays for the blinding of his enemies, that they might not see to do hurt. As the eyes of Elisha's servant were so shut, that they saw not the angels when they saw the Syrians; so the eyes of the Syrians shall be likewise shut, that, when they see the man, they shall not see the prophet. To all other objects their eyes are clear, only to Elisha they shall be blind; blind, not through darkness, but through misknowledge: they shall see and mistake both the person and place. He that made the senses, can either hold or delude them at pleasure: how easily can he offer to the sight other representations than those which arise from the visible matter, and make the heart to believe them! No Justly now might Elisha say, "This is not the way, neither is this the city," wherein Elisha shall be descried. He was in Dothan, but not as Elisha; he shall not be found but in Samaria; neither can they have any guide to him but himself. sooner are they come into the streets of Samaria, than their eyes have leave to know both the place and the prophet. The first sight they have of themselves is in the trap of Israel, in the jaws of death. Those stately palaces, which they now wonder at unwillingly, carry no resemblance to them but of their graves. Every Israelite seems an executioner, every house a jail, every beam a gibbet and now they look upon Elisha, transformed from their guide to their common murderer, with horror and paleness. It is most just with God to entangle the plotters of wickedness in their own snare. How glad is a mortal enemy to snatch at all advantages of revenge! Never did the king of Israel see a more pleasing sight, than so many Syrian throats at his mercy; and, as loath to lose so fair a day, as if his fingers itched to be dipt in blood, he says, "My father, shall. Ismite them, shall I smite them?" The repetition argued desire, the compellation reverence. Not without allowance of a prophet, would the king of |