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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, olive-yards, 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."

Oh heavy talents of Gehazi! Oh the horror of this one un changeable suit, which shall never be but loathsomely white, noisomely 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 passengers, all posterities shall now say, "Behold 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 woeful 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 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, and 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 an hereditary monument of divine severity. This son of the prophets shall more loud 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 humble soul were washed white as snow, with the water of true repent2 Kings v.



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 cannot marvel, upon the knowledge of all their miracles, that all Israel did not prophesy? It is a good hearing, that the prophets want elbowroom; 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 answered, 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 contemplative 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 learned 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 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 a 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 up by some spiritual operation; 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 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 secrecy.

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 misworshipped 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 councils, 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 council is it, O God, that can be hid from thee? What council 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 descried to be in Dothan, a small town of Manasseh. A whole army is sent thither, 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 secrecy 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 pri


The successor of Gehazi riseth early in the morning, and sees 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 woeful clamour, Alas, my master! what shall we do?

Oh 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 liave 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 a 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 appa

rent means.

Elisha's man looked about him; yet his master prays, Lord, open his eyes that they 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; whither ever shall be enjoined by their Maker: there is just comfort in both; in either.

Both those 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 says, Smite this people, I pray thee, with blindness. With no other than deadly intentions, did these Aramites come down to Elisha; yet doth not he 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

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