One Hundred Select Sermons, Old Testament · Sermon 4
SERMON IV.
2 Kinds 5.26.
And he ſaid unto him, went not mine heart with thee, when the man turned again from his Chariot to meet thee? Is it a time to receive Money, and to receive Garments, and Oliveyards, and Vineyards, and Sheep and Oxen, and Men-ſervants, and Maid-ſervants.
It is the Excellency of the Holy Scripture, and written word of God (which ſhould make us ſo much willinger to be more Frequent and Converſant in it) that it is not onelyonly Proſitable, but Delightful, and carryes that with it in the frame and contexture of it, as may not onelyonly Edify, but Refreſh. This it does more Eſpecially in the Hiſtoricall part of it; a Branch whereof we are now for change fallen upon at this preſent time: And I have choſen the rather to do it, that ſo the Continuance of the Matter and Argument which we have ſtill in hand, in the Conviction of an impenitent Sinner might be qualified and tempered to us from the Variety of the Diſcourſes about it, and the manner of handling of it.
The ſum of the Story before us is briefly this. The Prophet Eliſha having performed a Miraculous Cure upon Naaman the Syrian by recovering of him from his Leproſy, and having refuſed any reward in anſwer to it. His Corrupt Servant Gehazi returns after the Captaine for it, Obtains it, and brings it home with him for his private advantage; being queſtioned by his Maſter about it, denyes it, and Diſcovers the Fact.
Now the words which we have here before us are the Reply which is made hereunto. And he ſaid unto him, went not my heart &c.
THE Text is nothing elſe but an Interrogatory put by the Prophet Eliſha to his Servant Gehazi. And there are two General parts Conſiderable in it. Firſt, The ſimple Propoſition, and Secondly, The Circumſtantial Amplification. The ſimple Propoſition, that is is in theſe words Went not mine Heart with thee? The Circumſtantial Amplification in theſe, When the man &c.
We begin with the Firſt, viz. The Queſtion in its ſimple Propoſition. Went not my &c. And this again hath a double force or Emphaſis with it. Firſt, It hath the force of an Information, as to one that was Ignorant. Went not mine Heart with thee? i. e. Mine Heart went with thee. Secondly, It has the force of an Expoſtulation, as to one that was Delinquent. Went not &c. i. e. Did not thou know that my Heart went with thee?
Firſt, Wee'l take it in the Former ſenſe; as it hath in it the force of an Information. Went not mine Heart with thee? i. e. My Heart indeed went with thee. The Prophet by asking it does reſolve it. For a Negative Queſtion has the force of an Affirmative Concluſion, was it not? that is, it was ſo. This is frequent and ordinary, and ſo we will here look upon it. Eliſha here tells Gehazi, that as concerning his fraudulent tranſaction which he had lately had with Naaman the Syrian, His heart went along with him: Now this will require a little Explication from us, in what ſenſe it could be ſaid to be ſo, that Eliſha being at that time at home in his houſe, and ſo at a diſtance from him, could notwithſtanding have his Soul and Heart preſent with him; as he here ſeems to affirm. For anſwer hereunto, we muſt know that there's a three-fold Preſence of the Soul which is conſiderable in it. Firſt, Proper or Natural. Secondly, The Vertual or Moral. Thirdly, Tranſcendent or Supernatural. The due reſpect to each of theſe will unfold this Queſtion.
Firſt, For the Proper or Natural Preſence of the Soul. That is that preſence which it hath in the Body, while it is in it as it's proper place of abode. And thus it cannot be any where preſent but where the Body is with it. Becauſe as the Body is Circumſcriptively in its place, ſo is the Soul alſo Definitively in it. And can no more according to its Subſiſtance be in two or more places at once, then the Body it ſelf. Nay, when it is out of the Body, it cannot then be in two places at once neither; but is neceſſarily confined to one and the ſame inſtant, in which it reſides. We may not aſcribe more to a Soul, then we may to an Angel, which is a Creature of a more excellent Nature. Now an Angel cannot be perſonally in Heaven at the ſame time that he is Perſonally on Earth. This is Incompatible and Inconſiſtant: And therefore the Soul of a Man much leſs.
This by the way is a good Confutation, of that Superſtitious Doctrine and practiſe which is in uſe amongſt the Papiſts, of praying to Angels and Saints departed: Thoſe Prayers which are made to them are in vain and to no purpoſe, becauſe they cannot at the ſame time be preſent with all, which are conceived to make Prayers unto them; and ſo cannot be aſſiſting of them in thoſe things which they ſue to them for, where there is a Limited Preſence, there is conſequently a limited Power, ſo far forth as that Power is Dependant upon that Preſence. And ſo in this ſenſe Eliſhae's Heart could not go with Gehazi; namely in a Proper and Natural Acceptation.
The Second is a Moral Preſence, or an Interpretative; whereby the Soul is ſaid to be preſent in regard of its Effects and Operations. And this it is again two manner of ways Eſpecially. Firſt, By way of Speculation. And Secondly, By way of Affection, It is preſent thus.
Firſt, In a Speculative ſenſe, ſo the Soul though it be Eſſentially preſent in one place; yet it may be Operatively preſent in another, yea in many places at once. It is the great Advantage and Priviledge of the mind and Soul of man, that it can in a way of Contemplation go forth to Variety of Objects which it is Converſant about, though never ſo diſtant and remote. Thus while it is Eſſentially upon Earth, its Operatively and Speculatively in Heaven. A gracious Soul while he is here below in the Fleſh, yet he has his thoughts and Meditations above in a better place, and while he is at home in the Body, he is thus far preſent with the Lord. Becauſe of thoſe peculiar Cogitations; thoſe Noble and Divine thoughts which he does cheriſh in Himſelf.
Secondly, As by way of Speculation, ſo alſo by way of Affection. Thus the Heart or Soul may be ſaid to go out of the Body when it is in it, while it is in it by way way of Subſiſtance, it may be out of it by way of Inclination and affectionate Diſpoſition. It is an uſual and receiv'd maxime amongſt us. Anima non eſt tam uba animat quam ubi amat. That the Soul it is not ſo much where it Lives, as where it Loves. Where the Treaſure is, there will be the Heart alſo. Affection, it does Tranſport the Soul, and carry it as it were beyond it ſelf. Thus the Apoſtle ſpeaking of his Love to the Theſſalonians. 1 Theſ. 2.17. Sayes that he was taken form them in preſence, not in Heart. His Soul as to the Eſſence of it, ſo it was remote from them, but as to the working of it ſo it was preſent with them. The preſence of the Soul is one thing, the Affectionate preſence is another.
And this is too often ſeen and conſiderable in ſuch kind of places as theſe in which we now are; and ſuch performances as we are now about. Where men's perſons are in one place, but their Hearts and their Affections are in another. Their perſons in the publique Aſſemblies and Congregations of the people of God in his Ordinances, but their hearts are too frequently Elſe-where. In the Markets, and in the Shops, and in the Fields, and in places of Temptation, even when they are about theſe Holy things. Now in this Moral, and Interpretative ſenſe, ſo the Soul or heart of Eliſha might be well ſaid to have gone out with Gehazi, even in his perſonal diſtance from him.
But then again we muſt conſider how this ſtill was? And here, it was not ſo, as to approve of the Wickedneſs of Gehazi, or to give any Allowance unto it. Sometimes in the Scripture-Language; the Being of the Heart with any one, hath ſuch a ſenſe as this with it; ſo as to denote approbation and Complyance. As 2 King. 10.15. Is thine Heart right, as my Heart is with thy Heart &c. With thy heart ſo as to approve thee, and to own thee, in that which thou art about. Thus Eliſhae's heart went not with him.
But how then? Namely in a way of Carefulneſs, and Suſpition, and holy Jealouſy towards him. Thus in an Ordinary way might the Prophets heart be with his Servant in his abſence from him; as to take care what might befall him, and how he would carry and behave himſelf. And ſo it is a very good Item to all others who are in the like Relation. Maſters towards their Servants, and Parents towards their Children, and Miniſters towards their People, to have their hearts ſtill with them in this ſenſe; even when they are diſtant and remote from them; even to be Sollicitous for them, leaſt they ſhould fall into any Temptation, which they might be Exerciſed, and Surprized withall. Thus I ſay are Maſters to be towards their Servants, not onelyonly to have a watchful Eye over them, when they are at home with them, and in the Houſe, but likewiſe to take thought for them, and to ſend their Hearts after them, when they are abroad; in regard of their Affection to them. And ſo as Maſters to their Servants; ſo likewiſe Parents to their Children to have the ſame Affectionate reſpect unto them in this particular; ſo as to be careful and Sollicitous for them. And that not onelyonly in regard of their Temporal ſafety leaſt ſome hazard might happen to their Bodies or their Eſtates, or their Lives, but alſo in regard of their Spirituals leaſt ſome Dangers might happen to their Souls, and their Inward man might ſuffer in them. This was the care of Holy Job concerning his Children; when they were abſent and diſtant from Him, and Feaſting in the Houſes of one another. Job 1.5. It is ſaid that when that dayes of their Feaſtings were gone about, that Job ſent and Sanctified them, and roſe up early in the Morning, and offered burnt Offerings according to the number of them all. For Job ſaid, it may be that my Children have ſinned, and curſed God in their Heart, thus did Job Continually. And ſo likewiſe Miniſters towards their People, for their Hearts to go out after them, ſo in an holy Jealouſy and fear of them, leaſt they ſhould miſcarry, and turn aſide out of the way. Thus was Paul towards the Galathians. Gal. 4.11. I am affraid of you, leaſt I have be ſtowed upon you labour in vain. And thus again towards the Corinthians. 2 Cor. 11.2. I am Jealous over you with a Godly Jealouſy, for I have Eſpouſed you to one Husband, that I may preſent you as a chaſt Virgin to Chriſt. But I fear leaſt by any means, as the Serpent beguiled Eve through his ſubtilty, ſo your minds ſhould be corrupted from the ſimplicity that is in Chriſt. And again. Chap. 12.20.21. I fear leaſt when I come I ſhall not find you ſuch as I would, and that I ſhall be found unto you ſuch as ye would not, leaſt there be debates, &c. And leaſt when I come again, my God will humble me among you &c. Thus in a way of Tenderneſs and Affection, might Eliſhae's heart go with Gehazy even in an ordinary ſenſe and Acception, and that's the Second kind of Preſence viz. The Interpretation or Moral.
The Third, (which is more to our purpoſe, and ſeems to come home to the Buſineſs in hand) is the Tranſcendent and Supernatural. Now this is ſuch a Preſence as God does Vouchſafe to the Soul, by way of Special and Extraordinary Diſpenſation; either by taking it up above it ſelf into holy Extaſyes, and Raptures, as he did Paul, and John, and Peter, and divers of the Prophets, who while they were upon Earth, were tranſported and carryed up into Heaven, and had a glimſe of the unſpeakable Glory, or elſe by inlightning the heart beyond the ſtrength of Nature, with ſuch a meaſure of Divine knowledg and underſtanding, as whereby it ſhall be able to diſcern thoſe things which are done abroad in the World. Things Future, things Diſtant, things Secret. Either by bringing the Object to the Heart, or by carrying the heart out to the Object. This is that which God in old time did Vouchſafe to the Prophets and Apoſtles for the Honour of their Function, and Calling, and in ſuch a manner of Diſcovery, as that themſelves were ſenſible of it; and could ſay Infallibly that they were preſent at ſuch occurrances, and their Hearts went with them. This was the Extraordinary Preſence which St. Paul had with the Corinthians in his abſence from them. 1 Cor. 5.3. For I verily as abſent in Body, but preſent in Spirit &c. And ſo again with the Coloſſians. Col. 2.5. Though I be abſent in the Fleſh. Yet am I with you in the Spirit &c. It is to be underſtood not onelyonly of an Affectionate preſence which we ſpake off before; but alſo of a Supernatural and Extraordinary: Whereby he did as Certainly know what was done amongſt them, as if he had been Perſonally preſent with them. As appears by that which follows. Joying and Beholding the Order, and the Stedfaſtneſs of the Faith in Chriſt. The like preſence had Peter in reſpect of Ananias and Sapphira, diſcerning the ſale of the Poſſeſſion. Act. 5.2. And Eliſha alſo in the Bed-Chamber of the King of Syria to diſcover his Counſels. 2 Kings 6.12. And ſo alſo here in this place with his Servant Gehazi, whereby he ſaw what he did even in abſence. And this is the proper meaning of this Paſſage which we have now in hand. My Heart went with thee.
Now although this Priviledge be not granted to men in theſe days, no not to the beſt men that are, to be able thus to do. Namely Infallibly to diſcern at a diſtance what is done by any in ſuch and ſuch places: Yet there are ſometimes the Equivalencies of it, ſo far forth as is neceſſary and convenient, Obſervable in the World. And God has ſtrange kinds of ways whereby he does now and then diſcover eſpecially to ſome kind of perſons, the Extravagancies of other men. And more Eſpecially which ſtand in any neare Relation to them, or to their Children or People. Wee'l inſtance in ſome one or two of the Chiefeſt of them, as Firſt, By ſo ordering it in his Providence, as that they ſhall be Eye-witneſſes of their Wickedneſs, though not thought or Suſpected to be ſo; this is that which God ſometimes does diſpoſe: That thoſe that think themſelves Safe or undiſcern'd in ſuch and ſuch Evil Courſes and Practiſes which are undertaken by them, yet ſhall have thoſe to take notice of them, in them, whom they are leaſt aware of. When thou waſt under the Fig-tree I ſaw thee; as Jeſus in another caſe ſpake to Nathaniel. Joh. 1.48. So it may be ſaid to any other.
Secondly, By putting Fears, and Jealouſies, and Suſpicions into them. God does ſometimes find out Wickedneſs ſo; by Suggeſting to ſome men's minds upon reaſonable and probable grounds, that ſuch and ſuch Perſons are guilty of ſuch and ſuch carriages, which being purſued, and inquired into, prove indeed to be ſo.
Thirdly, By guiding of the Tongues of his Servants, either in the Miniſtry, or in common way of Diſcourſe, to ſtrike at ſuch Sins, as ſuch Perſons are eſpecially concern'd in. There is a Great piece of Providence in this, the Miniſter ſometimes he knows nothing, or very little as to the thing it ſelf; yet is ſo carried and directed in his Miniſtry and the Execution of it, as that this words ſo come home to the Conſciences of thoſe which are guilty, as if they verily knew what was within them, and they are ready to think that themſelves were intended by them.
Fourthly and Laſtly, It ſo falls out, that men's Sins and ſecret evil Courſes are now and then diſcovered, and made known to others by themſelves, though they know not that they have diſcovered them. In their Dreams, when they have been aſleep. In their Frenſies and Diſtractions, and mad Fits, when they have been awake. In their Troubles, and Terrors of Conſcience, when they have been in Diſtreſs. All theſe ways has their Wickedneſs come forth. And a man may very well in this ſenſe expreſs himſelf thus unto them. My heart went with you.
The Uſe and Application of all comes to this. That therefore none do give themſelves Liberty in any ſecret Courſe of Evil whatſoever, from conceit of the Concealment of it, or as of that which they think is not known, for there is no certainty in this particular. It may be, it may be more known, and taken notice off, then they are aware off.
Firſt, It is always known by God Himſelf. His Eye, the Eye of Omniſcience, it is never off of them, but does always behold them; whereſoever they are, whatſoever they are a doing, they are ſtill under his Obſervation. Pſal. 11.4. The Lord is in his holy Temple. The Lords throne is in Heaven. His Eyes behold, his Eye-lids try the Children of men. So Prov. 5.21. The ways of a man are before the Lord, and he Pondereth all his goings. And Prov. 15.3. The Eyes of the Lord are in every place, beholding the Evil, and the Good. Therefore in all we do, we ſhould ſet God before our Eyes, and conſider with our ſelves to be in his Preſence.
Secondly, For Men, whatever is done, it may be manifeſted to them. And God will diſcover it to them in one way or other, and at one time or other, and their Heart ſhall go along with thee, and find thee out, in thy cheifeſt Contrivances. As he did here with this wicked man Gehazi, in the midſt of all his Lying and Hypocriſie, and Deceitfulneſs, and Reſervations and the like. When he thought he was moſt private, and unknown, he was diſcovered moſt. Both thoſe Arguments laid together are ſpecial Grounds for our Caution and Circumſpection, in whatſoever we are about. For the one, that God Himſelf is always preſent with us. And for the other, that he makes men to be preſent, where they are not preſent, by his Power. And ſo ye have the firſt Emphaſis in which this Queſtion is Conſiderable of us; namely as it hath the force of an Infirmation as to one that was Ignorant. My Heart went with thee.
The ſecond is, as it hath the force of an Expoſtulation to one that was a Delinquent, Went not mine heart with thee? i. e. knoweſt thou not that my heart went with thee. There was a double crime which Gehazi was here guilty of. There was his fact, and his Lye; his Fact, in going after Naaman, and ſeeking a reward of him. His Lye, in denying it to Eliſha, and ſaying that he went no whither. Now this queſtion of the Prophet to him, it meetes with each of thoſe in him; and ſo has a double reference with it. Firſt, A reference to his Fact, went not my heart with the to it and how durſt thou then to doe it? Secondly, in reference to his Lye went not my Heart with thee to know it. and how durſt thou then to deny it. Theres each of theſein it.
Firſt, This Queſtion of Eliſha, it is an expoſtulation with him as to his Fact, went not mine Heart with thee? And how durſt thou to do it, whilſt thou couldſt not but know that I my ſelf looked upon thee, and was obſerving of thee? As Joſeph ſometime to his Brethren, Did ye not know that ſuch a man as I could certainly Divine, Gen. 44.15. So Eliſha here to his ſervant, Didſt thou not know that ſuch a man as I could certainly diſcern, that I could underſtand what thou wert doing and going about: And could'ſt thou then think to lie hid whil'ſt thou ſerveſt ſuch a maſter. Who was it that healed the waters of Jericho, was it not I? Who was it that commanded the Bears out of the Foreſt for the ſlaughter of the ſcoffing children, was it not I? Who was it that rais'd the Shunamites child? waſt not thou with me then? And could I do all theſe things, and thou know and underſtand that I could do them, and yet couldeſt thou think or imagine that I could be Ignorant of thy wicked Haunt? or durſt thou venture upon ſuch an Attempt, even under mine Eye. This is the force of theſe words here before us.
Now there are divers points, which are here obſervable from them. Firſt of all we ſee here, that a great cauſe of many men's Sinning, and allowing themſelves in evil Courſes, is, becauſe they conceit they lie hid, and are unknown, and undiſcern'd in them, by thoſe Eſpecially who have the Goverment of them. Their Parents, and Maſters, and Miniſters, and ſuch as theſe. This is here ſuppoſed, and taken for granted in this Queſtion of Eliſha to Gehazi. Went not my Heart with thee? as who ſhould ſay, if thou hadſt beheld this, thou wouldeſt never have done that which thou didſt, thy hope of Secreſy gave occaſion to thy Preſumptious Attempt; and ſo it does to many others beſides abroad in the World. They never durſt do what they do, if they thought they were obſerv'd in doing it. They durſt not Theive, nor Cheat, nor Whore, nor miſpend their time in Lude, and Villanous company, as by Experience too often they do, if they thought that others knew of them, or that the Heart of thoſe which are their Governours went along with them.
Therefore it is good for men in ſuch caſes to ſuppoſe ſuch as are preſent before them. As the Heathen Oracle gives that Rule whereby to keep men in order, by conſidering that ſuch men as Cato, and Scipio looked upon them. Where all Modeſty, and Ingenuity is not loſt, there is a great reſtraint upon ſome mens ways, from ſuch and ſuch Perſons beholding them. That's the firſt Obſervation.
Secondly, Obſerve alſo this. That the Preſence of Man does commonly more affect men in Sinning, then the preſence of God. This we gather from the Nature of the Prophet Eliſha's Argument to his Servant Gehazi. Where he does not ſay to him, did not God ſee thee? was not the Eye of the Lord upon thee? But did not I my ſelf ſee thee? And did not mine Heart go along with thee? Not but that the other Argument was more Effectual conſider'd in it ſelf, but it was not ſo Effectual with this Perſon, Eliſha he framed Himſelf to Gehazi's temper, and dealt with him according to that. he knew that Gehazi if he could but hide his Wickedneſs from his Maſter, he never cared for Gods knowing of it, therefore he ſhews him how he was diſcovered in them. And ſo it is with many more elſe. If they can but keep their Evil practices and Courſes, from the Knowledg and Acquaintance of men, their Friends, and Neighbours, and Governours, and thoſe whom they depend on, that's all they care for, whether God know it or no.
The Ground hereof is that exceeding Atheiſme, and Infidelity, which abounds in the Heart. Becauſe men have not due thoughts, and Apprehenſions of God himſelf, but think meanly, and Scantily of him. Thou thoughteſt I was altogether ſuch an one as thy ſelf, as God ſpeaks there to that Atheiſt in Pſalmes. Pſal. 50.22. Nay they think him not ſo much as one of themſelves may be in this particular.
Firſt, They do not think him Omniſcient, and Omni-preſent. That he is one who is privy to all the things which are done by them. Thus Job 22.13. How doth God know? Can he judge through the dark Clouds? So Pſal. 64.7. They ſay the Lord ſhall not ſee, neither ſhall the God of Jacob regard it. So Ezek. 9.9. The Lord hath forſaken the Earth, and ſeeth not.
Secondly, They do not think him to be Juſt, that he is one, who will call them to a Reckoning, and Account of what is done by them: For men, they are ſometimes reſtrain'd by that Authority which is upon them, but for God they ſeem to deny it.
Thirdly, They doe not believe him in his Power, and that ability which he hath in him to deſtroy them, and to make a ſudden end of them; and hence it is they are more in awe of men, than they are of Himſelf.
The conſideration of this point ſhould ſerve to humble men in this particular, and to affect them with grief and amazement. What art thou affraid of men, and art not thou affraid of God himſelf? Art thou aſhamed that thy maſter ſhould ſee thee, or thy Miniſter ſhould be acquainted with thy miſcarriages, and art thou not much more aſhamed that the Lord takes notice of thee, and beholds thee, in all thy ways, what a madneſs and folly is this? and how much Atheiſm at the bottom of it.
But yet again further, Thirdly, There is here incluſively an aſſiſtance from God, &c. whiles Eliſha ſayes, Went not mine heart with thee? Becauſe (as I have formerly ſhewn in the opening and explaining of the words) His heart did no otherwiſe know it, then by Revelation and Inſtruction from God. So that, Did not my heart know it? is in effect, Did not God know it firſt? and ſo there is this in it: That this is enough to confound men in all their ſecret and hidden abominations, That their Practiſes and Contrivances are diſcern'd by God himſelf; That His Eye is upon them, and that His Heart's with them and that He ſees them and obſerves them in all, I have ſet the Lord alwayes before me, therefore I ſhall not fall ſayes David, Pſal. 16.8. Thus ſhould we doe likewiſe upon all occaſions, and make Him preſent to our Faith and Fear, who is alwayes preſent in His own infinite nature, and regardfull of what we doe.
Laſtly, There is this alſo in it. That ſin is ſo much the more hainous as it is at any time the more Impudent; this we gather from the ſcope of the words, where the Prophet would ſhew the greatneſs of Gehazi's ſin that he ſhould ſin in ſuch circumſtances, when he could not but know that his Maſter underſtood what he did, and was all this while acquainted with it. Went not mine Heart with thee? and wouldſt thou do it for all that? whil'ſt I ſtood by thee, and lookt upon thee, and was preſent with thee, as I was by extraordinary diſpenſation, and thou kneweſt me to be ſo. Here is the Scope and drift of the expreſſion, which affords us this Obſervation which I have now named; Impudence and Boldneſs in ſining it ſtill aggravates and increaſes the guilt; Thus Jer. 8.12. Were they aſhamed when they committed abominations? nay they were not at all aſhamed, neither could they bluſh, Zeph. 3.5. The unjuſt knoweth no ſhame.
This is the Height of ſin, and when it is once come to this, it is come to the top of all. There are many which have corruptions in them but they bewail them, and lament them, and abhor them; and there are ſome reliques of modeſty in them, which are a curb and reſtraint unto them: But where this is once loſt and extinct, all goodneſs is loſt with it, even the Heathen themſelves could conclude that that man was quite undone whom ſhame had no influence upon to keep from ſin.
This is the Great miſery and unhappineſs of the times in which we live, wherein iniquity is grown to a great height in this particular, in regard of the great boldneſs which many people are guilty of, as added to other provocations. The ſhew of their countenance it doth witneſs againſt them, and they declare their ſin as Sodom, and hide it not, Iſa. 3.9. which do wickedly even in the ſight of the Sun, and are not aſhamed, of whom it may be very well ſaid, That it is a ſhame to ſpeak of thoſe things, not onelyonly (as the Apoſtle ſpeaks) which are done of them in ſecret, but even which are done of them in Publick. The day ſometime hath been, when though people were no better then they ſhould be, yet they had a little tenderneſs and ſhyneſs upon them in regard of Diſcovery: Si non caſte tamen caute. Some regard they had to Authority and Government and Age, and the Eye of Relations upon them: Thoſe things which they would do in their Retirements, yet they would not venture to do in their Appearances. But now it is come to paſs, that they are vile and care not who knows it. They are ſo and will be without Reſtraint, and who ſhall forbid them?
This is a ſad argument and Forerunner of Judgment, and Ruine, and Deſtruction, if it be not the ſooner prevented. Where ſin begins to be Impudent, it begins to be Deſperate, and a certain token and preſage of Perdition, both to Perſons and Places, but ſo much for that, viz. The firſt reference of this Expoſtulation here before us, as it reſpects namely the Fact. Went not my heart with thee to ſee it, and how durſt thou then to doe it? The Prophet challenges Gehazi for his ſinful excuſe.
The Second is, as it refers to his Lye, Went not mine heart with thee to know it? and how dareſt thou then now to deny it? He calls him to an account for his Hypocriſy, and Falſehood, and Diſſimulation, and lying anſwer to his Queſtion. Thou ſayeſt Gehazi, thou wenteſt no whether, why doſt thou think to perſwade me to that? and to deceive me ſo, to face me down in a Lye, and to put me off with ſuch an anſwer as this is? why did I not ſee thee my ſelf, with mine own Eyes? Did not I look upon thee, and was not my Heart preſent with thee? and how canſt thou frame ſuch a Lye, and falſehood as this We ſee here that Lyes, they ſhall not be able to prevail; but at laſt will be detected. The mouth of them that ſpeake Lyes ſhall be ſtopped, as the Pſalmiſt tells us. Pſal. 63.11. Gehazi made a full account to have ſmoother'd his wickedneſs by a Lye, but it would not do: His Maſter finds him out for all that; yea finds him out in that it ſelf.
The reaſon of it is this: Becauſe Truth, it is Gods Intereſt, It is a Branch of Himſelf, and therefore he will take care in his Providence for the maintaining of it, and will not ſuffer the Contrary to take place; at leaſt for any ſpace of time, but will certainly diſcover it. He that ſpeaketh Lyes ſhall not eſcape, as it is in Prov. 19.5. Yea further as it follows in the 9. verſ. of the ſame Chap. He that ſpeaketh Lies ſhall periſh.
Therefore let none whoſoever pleaſe themſelves in ſuch ways as theſe are, it is the wretched and miſerableſt Condition of ſinful Perſons, that they go from one Sin to another, and to this Sin of Lying amongſt others, which they make to be a Cloak unto the reſt. But it is a Covering which ſhall be too ſhort for them, as the Scripture ſpeaks, and they ſhall lie a cold under it: as the Prophet ſignifies to us in Eſay 28.20. A notable inſtance hereof, we have here in this ſtory in the Text in the Example of Gehazi. And ſo we have another in the Acts in the Example of Ananias and Saphira. Acts 5.1. &c. Where the Apoſtle Peter by a Prophetical Spirit ſound out the Lying of thoſe Perſons and called them to an Account for it, as a Sin not ſo much againſt Himſelf, but againſt the Holy Ghoſt. Thou haſt not Lyed unto men, but unto God, in the 4 verſ. of that Chap. And ſo now I have done with the firſt General part of the Text, which is the Queſtion in its ſimple Propoſition, both referring to the Fact, and to the Lye in theſe words. Went not my &c.
The Second (which I ſhall briefly diſpatch) is the Circumſtantial Amplification in theſe words. When the man turned again from his Chariot to meet thee. This is added by the Prophet for further Evidence and Conviction of the Party; becauſe he had to deal with a bold and audacious Sinner, that pleaded not guilty, and pretended that he went no whether. Here's that which evinces the Contrary. A moſt remarkable and Eminent paſſage, and circumſtance in the Buſineſs: Which whilſt Eliſha was privy to, and acquainted withall, it was clear that he knew the whole matter. For Gehazi might perhaps have replied ſo: This is onelyonly your Conjecture, your Suſpicion, and Jealouſy of me, but you have no proof, nor Evidence of it all, yes: I have proof enough, and to ſhew it: Take this Circumſtance with thee. The mans coming out of his Chariot to meet thee. Which takes in all other Circumſtances beſide with it, of time, and place, and Geſture, and ſuch appurtenances. What did he meet thee No-where? What did he ſpeak to thee No-where? What did he ſalute thee No-where? Was all this for Nothing. If thou haſt not been guilty of what I lay to thy Charge, what's the meaning of all this Preparation.
This Expreſſion of the Prophet to his Servant is as if one ſhould ſay in the like caſe to any other whatſoever, which were guilty of any the like Miſdemeanors, did not I ſee thee when it was thus and thus with thee: At ſuch a Time? In ſuch a Place? In ſuch a Company? In ſuch an Imployment? At ſuch a Feaſt? At ſuch a Meeting? When ſuch an one followed thee? Or croſſed thee? Or talked to thee? Or went away with thee? When the Coach tarried for thee? And the man turned again out of his Chariot to meet thee? This is the Sum and Subſtance of this Queſtion, together with this Circumſtance.
And that which we learn from it is this. How neceſſary Conviction is, for any Perſons, that at any time offend. This is a main, and principal thing to be done with them, to Evidence their Sin unto them, and to make them ſenſible of their guilt. The Prophet Eliſha here, becauſe he meant to inflict a Puniſhment upon Gehazi, (as we finde him afterwards to do, to wit, the Leproſy of Naaman) therefore he would firſt of all Convince him, and Demonſtrate his Miſcarriage to him, which is a very good courſe to be taken by all others, in the like Caſes. There are divers things very obſervable in this Carriage of the Prophet.
Firſt, His meekneſs and Gentleneſs, That he does not preſently fall ſoul upon him, before he heares him, and calls him to an accompt; but he does fairly and caſually treat with Him, and argue the caſe with Him, in a grave and ſober manner; this is one thing conſiderable.
Secondly, His Juſtice and equal proceeding, That before he condemns him, he will diſcover Him, and manifeſt him, and makes him known to himſelf, This is a thing alſo very requiſite in ſuch perſons as have to deal with offenders, &c.
Thirdly, His Prudence and Wiſdom in managing of the whole affair; ſo telling Gehazi of ſomewhat, as, that he might accuſe himſelf for the reſt; for he does not here inſtance in his ſin, but onelyonly in an appurtenance to it. The man turned back in his Chariot to meet thee, why? there was no hurt in that, ſimply conſidered in it ſelf, ſo he might do, and yet all well enough for all that. He might have come back to meet him: as having a further errand to his Maſter, and to have ask't him, or to have told him ſomewhat which he had forgat about himſelf. Therefore it was not ſo much Naamans return, as the ground and the occaſion of it, which he would hereby minde him of. He came back to meet thee, becauſe thou firſt calledſt after him, and purſuedſt him; and for theſe reaſons and ends, and intentions. This was was that which was conſiderable in it, yet Eliſha ſayes nothing of it, as leaving the conſcience of Gehazi to it ſelf, for the making up of the reſt.
And this is another good rule to be obſerv'd by Governours and Keepers and the like, As near as may be ſo to order admonition, as that thoſe who are the offenders may themſelves be their own Accuſers, condemned in themſelves, out of thine own mouth I will Judge thee thou evil ſervant, as our Saviour in the Goſpel. And thus as briefly as I could have I diſpatch't this preſent paſſage before us.
Such points as theſe ſometimes are very requiſite to be handled by us in the courſe of our Miniſtry; And there is very great uſe to be drawn out of theſe Moral Diſcourſes, which may be improved to a ſpiritual purpoſe; Eſpecially by a ſpiritual heart.
It is true indeed, The main work of our Miniſtry is to acquaint men with Jeſus Chriſt, and bring them to Him, and to lay forth his Riches and Excellencies, in all the ſeveral conſiderations of them. But yet there is need likewiſe (in their place) even for other Truths, which we which are Miniſters are to open and preſs upon you. As the Scripture it ſelf is mixt, and does conſiſt of ſuch things as theſe, as well as others; ſo our Miniſtry is to be ſo likewiſe as to the handling of Scripture.
Therefore let none be prejudiced againſt ſuch Texts and Points as theſe before us, which ſome ſometimes weakly are; For as there is much Benefit by them, ſo there is alſo Great neceſſity of them. And never was more then in theſe Days and Times of the world, which are now fallen upon us, wherein there is ſo much looſeneſs and Licentiouſneſs and lawleſneſs, and ſecret wickedneſs which is cheriſh't and nouriſh't by many people which are guilty of it, who therefore have very great need of ſuch ſearching points as theſe are. That hereby being made ſenſible of their ſins, and thoſe actual iniquities which are upon them, they may take occaſion from thence to look into the General Corruption of their Nature, which is the Spring and Fountain of thoſe corrupt ſtreams, which iſſue from them. And ſo being convinced of both together may be perſwaded to come to Chriſt, and to cloſe with him upon his Goſpel conditions, of giving up themſelves to Him, and taking Him for their Lord and Saviour, which is the ultimate End and Scope of all our Miniſtry, and of ſuch Diſcourſes as theſe are which we have now made at this preſent time.