History of the Old Testament Volume 7, Part 16
ELISHA with NAAMAN.
OF the full ſhowers of grace which fell vponupon Iſrael and Iudah, yet ſome drops did light vponupon their neighbours: If Iſrael be the worſe for her neereneſſe to Syria, Syria is the better for the vicinitie of Iſrael. Amongſt the worſt of Gods enemies ſome are ſingled out for mercy. Naaman was a great Warriour, an honourable Courtier, yet a Leper; no diſeaſe incident to the body is ſo naſty, ſo loathſome, as leproſie. Greatneſſe can ſecure no man from the moſt odious and weariſome condition; How little pleaſure did this Syrian Peere take, to bee ſtooped to by others, whiles he hated to ſee himſelfe; Euen thoſe that honoured him, auoided him; neither was he other than abhorred of thoſe that flattred him; yea his hand could not moue to his mouth, without his owne deteſtation; the baſeſt ſlaue of Syria would not change skins with him, if he might hauehave his honour to boot; Thus hath the wiſe God thought meet to ſauce the valour, dignitie, renowne, victories, of the famous General of the Syrians; Seldome euer was any man ſerued with ſimple fauours; Theſe compoſitions make both our croſſes tolerable, and our bleſſings wholeſome.
The body of Naaman was not more tainted with his leprie, than his ſoule was tainted with Rimmon; and, beſides his Idolatry, he was a profeſſed enemy to Iſrael, and ſucceſſefull in his enmitie: How farre doth God fetch about his purpoſes? The leproſie, the hoſtilitie of Naaman ſhall bee the occaſions of his ſaluation; That leproſie ſhall make his ſoule ſound; That hoſtilitie ſhall adopt him a ſonne of God: In ſome proſperous in-rodes, that the Syrians vnderunder Naamans conduct, hauehave made into the land of Iſrael, a little maid is taken captiue; ſhe ſhall attend on Naamans wife; and ſhall ſuggeſt to her miſtreſſe the miraculous cures of Eliſha. A ſmall chink may ſerue to let in much light; Her report findes credit in the Court, & begets both a letter from the King, and a iourney of his Peere; whiles the Syrians thought of nothing but their bootie, they bring happineſſe to the houſe of Naaman; The captiuitie of a poore Hebrew girle is a meanes to make the greateſt Lord of Syria, a ſubiect to God; It is good to acquaint our children with the workes of God, with the prayſes of his Prophets. Little doe we know how they may improue this knowledge, and whither they may carrie it; perhaps the remoteſt Nations may light their candle at their coale: Euen the weakeſt intimations may not be neglected; A childe, a ſeruant, a ſtranger may ſay that, which wee may bleſſe God to hauehave heard: How well did it become the mouth of an Iſraelite to extoll a Prophet; to wiſh the cure of her maſter, though an Aramite; to aduiſe that iourney, vntounto the man of God, by whom both body and ſoule might bee cured; True Religion teacheth vsus pious and charitable reſpects to our Gouernors, though Aliens from the Common-wealth of God.
No man that I heare blames the credulitie of Naaman; vponupon no other ground-doth the King of Syria ſend this chiefe Peere, with his letters to the King of Iſrael; from his hands requiring the Cure; The Syrian ſuppoſed, that what euer a ſubiect could doe, a Soueraigne might command; that ſuch a Prophet could neither bee out of the knowledge, nor out of the obedience of his Prince; neuer did he dreame of any exemption, but imagining Iehoram to be no leſſe a King of Prophets, than of people, and Eliſha no leſſe a ſubiect, than a Seer, he writes, Now when this letter is comne to thee, behold, I hauehave herewith ſent Naaman my ſeruant to thee, that thou maiſt recouer him of his leproſie. Great is the power of Princes; eueryevery mans hand is theirs, whether for skill, or for ſtrength; Beſides the eminencie of their owne gifts, all the ſubordinate excellencies of their ſubiects, are no leſſe at their ſeruice, than if they were inherent in their perſons; Great men are wanting to their owne perfections, if they doe not both know, and exerciſe the graces of their inferiors.
The King of Iſrael cannot reade the letter without amazement of heart, without rending of garments, and ſaies, Am I God, to kill and to make aliue, that this man ſends to me, to recouer a man of his leproſie? Wherefore conſider, and ſee, I pray you, how he ſekeeth a quarrell againſt mee? If God hauehave vouchſafed to call Kings, Gods; it well becomes Kings to call themſelues, men; and to confeſſe the diſtance wherein they ſtand to their Maker; Man may kill, man cannot kill and make aliue; yea, of himſelfe, hee can doe neither; with God, a Worme, or a fly may kill a man; without God, no Potentate can do it; much leſſe can any created power both kill, and reuiue; ſince to reſtore life is more than to bereaue it, more than to continue it, more than to giuegive it; And if leproſie be a death, what humane power can either inflict, or cure it? It is a trouble to a well-affected heart to receiue impoſſible commands; To require that of an inferiour which is proper to the higheſt, is a derogation from that ſupreme power whoſe propertie it is: Had Iehoram beene truly religious, the iniurie done to his Maker in this motion, (as he tooke it) had more afflicted him, than the danger of his owne quarrell. Belike, Eliſha was not in the thoughts of the King of Iſrael; He might hauehave heard that this Prophet had made aliue, one, whom hee killed not: Himſelfe with the two other Kings had been eye-witneſſes of what Eliſha could doe: yet, now, the Calues of Dan and Bethel hauehave ſo taken vp his heart, that there is no roome for the memorie of Eliſha; whom hee ſued to in his extremitie, now his proſperitie hath forgotten; Carnall hearts (when need driues them) can thinke of God, and his Prophet; when their turne is ſerued, can as vtterly neglect them, as if they were not.
Yet cannot good Eliſha repay neglect, and forgetfulneſſe; Hee liſtens what is done at the Court, and finding the diſtreſſe of his Soueraigne, profers that ſeruice, which ſhould hauehave beene 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 deliuers his King: Iehoram was in awe of the Syrians, euer ſince their late victorie, wherein his Father Ahab was ſlain, Iſrael and Iudah diſcomfited: nothing was more dreadfull to him, than the frownes of theſe Aramites; the quarrell which he ſuſpected to bee hatched by them, is cleared by Eliſha: their Leper ſhall be healed; both they, and Iſrael, ſhall know they hauehave neglected a God, whoſe Prophet can doe wonders; Many eies, doubtleſſe, are faſtned vponupon the iſſue of this meſſage. But what ſtate is this that Eliſha takes vponupon him; hee doth not ſay, I will come to him; but, Let him come now to mee; The three kings came down once to his tent, it is no maruell, if he preuēt not the iourney of a Syrian Courtier; It well beſeemes him that will bee a ſuiter for fauour, to bee obſequious; Wee may not ſtand vponupon termes of our labour, or dignitie, where we expect a benefit; Naaman comes richly attended with his troupes of ſeruants, and horſes, and waites in his Charet at the doore of a Prophet; I doe not heare Eliſha call him in; for though hee were great, yet hee was leprous; neither doe I ſee Eliſha come forth to him, and receiue him with ſuch outward courteſies, as might be fit for an honourable ſtranger; for in thoſe rich clothes the Prophet ſaw an Aramite; and, perhaps ſome tincture of the lateſhed bloud of Iſrael; Rather, that hee might make a perfect triall of the humilitie of that man, whom he meanes to gratifie, and honour, after ſome ſhort attendance at his doore, he ſends his ſeruant with a meſſage to that Peere, who could not but thinke the meaneſt of his retinue, a better man than Gehezies maſter. What could the Prophet hauehave done other to the lacquay of Naamans man? He that would be a meet ſubiect of mercy, muſt bee thoroughly abaſed in his owne conceit; and muſt bee willingly pliable to all the conditions of his humiliation; Yet, had the meſſage carried in it either reſpect to the perſon, or probabilitie of effect, it coudl not hauehave beene vnwelcome; but now, it ſounded of nothing, but ſullenneſſe, and vnlikelihood; Goe, and waſh in Iordan ſeuen times, and thy fleſh ſhall come again to thee, and thou ſhalt be cleane; What wiſe man could take this, for any other than a meere ſcorne, and mockery? Goe, waſh? Alas, What can water doe? It can cleanſe from filthineſſe, not from leproſie; And why in Iordan? What differs that from other ſtreames? and why iuſt ſeuen times? What vertue is either in that channell, or in that number? Naaman can no more put off nature, than leproſie; In what a chafe did he fling away from the Prophets doore; and ſayes, Am I comne thus farre to fetch a flout from an Iſraelite? Is this the iſſue both of my iourney, and the Letters of my King? Could this Prophet finde no man to play vponupon, but Naaman? Had he meant ſeriouſly, why did he thinke himſelfe too good to come forth vntounto me? Why did he not touch mee with his hand, and bleſſe mee with his prayers, and cure me with his bleſſing? Is my miſery fit for his deriſion? If water could doe it, what needed I to come ſo farre for this remedie? HaueHave I not oft done thus in vaine? HaueHave we not better ſtreames at home, than any Iſrael can afford? Are not Abana and Pharphar, riuers of Damaſcus, better than all the waters of Iſrael? Folly and pride ſtriue for place in a naturall heart, and it is hard to ſay whether is more predominant. Folly in meaſuring the power of Gods ordinances by the rule of humane diſcourſe, and ordinary euent; pride, in a ſcornfull valuation of the inſtitutions of God, in compariſon of our owne deuices. Abana and Pharphar, two for one; Riuers, not Waters; of Damaſcus, a ſtately Citie, and incomparable; Are they not? Who dares deny it? Better, not as good; than the waters, not the riuers; all the waters, Iordan, and all the reſt; of Iſrael, a beggerly Region to Damaſcus. No where ſhall we finde a truer patterne of the diſpoſition of nature; how ſhe is altogether led by ſenſe, and reaſon; how ſhe fondly iudges of all obiects by the appearance, how ſhe acquaints her ſelfe onelyonly with the common rode of Gods proceedings; how ſhe ſticks to her owne principles, how ſhe miſ-conſtrues the intentions of God, how ſhee ouer-conceits her owne, how ſhe diſdaines the meane conditions of others, how ſhe vpbraids her oppoſites with the proud compariſon of her owne priuiledges.
Nature is neuer but like her ſelfe; No maruell if carnall mindes deſpiſe the fooliſhneſſe of preaching, the ſimplicitie of Sacraments, the homelineſſe of ceremonies, the ſeeming inefficacie of cenſures: Theſe men look vponupon Iordan with Syrian eies; One drop of whoſe water ſet apart by diuine ordination, hath more vertue, than all the ſtreames of Abana, and Pharphar.
It is a good matter for a man to be attended with wiſe and faithfull followers; Many a one hath had better counſell from his heels, than from his elbowes: Naamans ſeruants were his beſt friends: they came to him, and ſpake to him, and ſaid, My Father, If the Prophet had bid thee doe ſome great thing, wouldſt thou not hauehave done it? How much rather then, when hee ſaith to thee, Waſh, and be cleane. Theſe men were ſeruants not of the humour, but of the profit of their maſter; Some ſeruile Spirits would hauehave cared onelyonly to ſooth vp, not to benefit their Gouernour; and would hauehave incouraged his rage, by their owne; Sir, will you take this at the hand of a baſe fellow? Was euer man thus flouted? Will you let him carrie it away thus? Is any harmleſſe anger ſufficient reuenge for ſuch an inſolence? GiueGive vsus leaue at leaſt to pull him out by the cares, and force him to doe that by violence, which hee would not doe 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 loued more their maſters health, than his paſſion; and had rather therefore to aduiſe, than flatter; to draw him to good, than follow him to euill; Since it was a Prophet from whom he receiued this preſcription, they perſwade him not to deſpiſe it; intimating there could bee no fault in the ſleightneſſe of the receit, ſo long as there was no defect of power in the commander; that the vertue of the cure ſhould be in his obedience, not in the nature of the remedie: They perſwade, and preuaile. Next to the Prophet, Naaman may thanke his ſeruants that he is not a Leper; He goes downe (vponupon their intreatie) and dips ſeuen times in Iordan, his fleſh riſeth, his leproſie vaniſheth; Not the vniuſt furie and techineſſe of the patient ſhall croſſe the cure: leſt whiles God is ſeuere, the Prophet ſhould bee diſcredited. Long enough might Naaman hauehave waſhed there in vaine, if Eliſha had not ſent him; Many a Leper hath bathed in that ſtreame, and hath come forth no leſſe impure; It is the word, the ordinance of the Almightie which puts efficacy into thoſe meanes, which of themſelues are both impotent, and improbable; What can our Font doe to the waſhing away of ſinne? If Gods inſtitution ſhall put vertue into our Iordan, it ſhall ſcoure off the ſpirituall leproſies of our hearts; and ſhall more cure the ſoule, than cleanſe the face.
How ioyfull is Naaman to ſee this change of his skinne, this renouation of his fleſh; of his life: Neuer did his heart finde ſuch warmth of in ward gladneſſe, as in this ſtreame.
VponUpon the ſight of his recouerie, hee doth not poſt home to the Court, or to his family, to call for witneſſes, for partners of his ioy; but thankfully returnes to the Prophet, by whoſe meanes he receiued this mercy; He comes back with more contentment, than hee departed with rage; Now will the man of God be ſeene of that recouered Syrian, whom hee would not ſee leprous: His preſence ſhall be yeelded to the gratulation, which was not yeelded to the ſuit; Purpoſely did Eliſha forbeare before, that he might ſhare no part of the praiſe of this worke, with his Maker; that God might be ſo much more magnified, as the meanes were more weake, and deſpicable. The miracle hath his due worke; 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. Oh happy Syrian that was at once cured of his leproſie, and his meſ-priſon of God; Naaman was too wiſe, to thinke that either the water had cured him, or the man; hee ſaw a diuine power working in both; ſuch as he vainly ſought from his Heathen Deities; with the heart therefore hee beleeues, with the mouth he confeſſes.
Whiles hee is thus thankfull to the author of his cure, he is not vnmindfull of the inſtrument, Now therefore, I pray thee, take a bleſsing of thy ſeruant; Naaman came richly furniſhed with ten talents of ſiluer, ſix thouſand peeces of gold, ten changes of rayment; All theſe and many more would the Syrian Peere hauehave gladly giuen to bee deliuered from ſo noyſome a diſeaſe; No maruell if he importunately offer ſome part of them to the Prophet, now that he is deliuered; ſome teſtimonie of thankfulneſſe did well, where all earthly recompence was too ſhort; The hands of this man were no leſſe full of thanks, than his mouth; Dry and barren profeſſions of our obligations, where is power to requite, are vnfit for noble and ingenuous ſpirits.
Naaman is not more frank in offering his gratuitie, than Eliſha vehement in refuſing it, As the Lord liueth, before whom I ſtand, I wil receiue none. Not that he thought the Syrian gold impure; Not that he thought it vnlawfull to take vp a gift, where he hath laid downe a benefit; But the Prophet will remit of Naamans purſe, that he may win of his ſoule; The man of God would hauehave his new conuert ſee cauſe to be more enamoured of true pietie; which teacheth her Clients to contemne thoſe worldly riches and glories which baſe worldlings adore: and would hauehave him thinke, that theſe miraculous powers are ſo farre tranſcending the valuation of all earthly pelfe, that thoſe glittering treaſures are worthy of nothing but contempt, in reſpect thereof; Hence it is, that he who refuſed not the Shunamites table, and ſtoole, and candleſticke, will not take Naamans preſent: There is much vſe of godly diſcretion in directing vsus when to open, when to ſhut our hands.
Hee that will not be allowed to giuegive, deſires yet to take: Shall there not, I pray thee, bee giuen to thy ſeruant two mules load of earth? for thy ſeruant will henceforth offer neither burnt offering, nor ſacrifice to other Gods, but vntounto the Lord. Iſraelitiſh mold lay open to his carriage, without leaue of Eliſha; but Naaman regards not to take it, vnleſſe it may be giuen him, and giuen him by the Prophets hand; Well did this Syrian finde that the man of God had giuen a ſupernaturall vertue to the water of Iſrael; and therefore ſuppoſed hee might giuegive the like to his earth; Neither would any earth ſerue him but Eliſhaes; elſe the mold of Iſrael had beene more properly craued of the King, than the Prophet of Iſrael.
Doubtleſſe it was deuotion that moued this ſuit; The Syrian ſaw God had a proprietie in Iſrael, and imagines that he will be beſt pleaſed with his owne; On the ſudden was Naaman halfe a Proſelyte, ſtill here was a weake knowledge with ſtrong intentions; Hee will ſacrifice to the Lord; but where? in Syria, not in Hieruſalem: Not the mold, but the Altar is that God reſpects; which he hath allowed no where but in his choſen Sion; This honeſt Syrian will bee remouing God home to his Countrey; hee ſhould hauehave reſolued to remoue his home, to God; And though he vowes to offer no ſacrifice to any other god, yet he craues leaue to offer an outward curteſie to Rimmon; though not for the Idols ſake, yet for his maſters: In this thing the Lord pardon thy ſeruant, that when my master goeth into the houſe of Rimmon, to worſhip there, and he leaneth on my hand, and I bow my ſelfe in the houſe of Rimmon, the Lord pardon thy ſeruant in this thing Naaman goes away reſolute to profeſſe himſelfe an Iſraelite for Religion; all the Syrian Court ſhall know that he ſacrifices vponupon Iſraelitiſh earth, to the God of Iſrael; they ſhall heare him proteſt to hauehave neither heart, nor knee for Rimmon; If he muſt goe into the houſe of that Idoll, it ſhall be as a ſeruant, not as a ſuppliant; his dutie to his maſter ſhall carrie him, not his deuotion to his maſters god; If his maſter goe to worſhip there, not he; neither doth he ſay, When I bow my ſelfe to the Image of Rimmon; but, in the houſe: hee ſhall bow, to bee leaned vponupon, not to adore; yet had not Naaman thought this a fault, he had not craued a pardon; his heart told him that a perfect conuert ſhould not hauehave abid the roofe, the ſight, the ayre of Rimmon; that his obſeruance of an earthly maſter ſhould not draw him to the ſemblance of an act of outward obſeruance, to the riuall of his maſter in heauen; that a ſincere deteſtation of Idolatry could not ſtand with ſo vnſeaſonable a curteſie.
Farre therefore is Naaman from being a patterne, ſaue of weakneſſe: ſince hee is yet more than halfe a Syrian; ſince hee willingly accuſes himſelfe, and in ſtead of defending, deprecates his offence; It is not for vsus to expect a full ſtature in the cradle of conuerſion. As nature, ſo grace riſes by many degrees, to perfection; Leproſie was in Naaman cured at once, not corruption.
The Prophet, as glad to ſee him but thus forward, diſmiſſes him with a ciuill valediction; Had an Iſraelite made this ſuit, hee had beene anſwered, with a checke; thus much from a Syrian was worthy of a kinde farewell; They are parted.
Gehezi cannot thus take his leaue; His heart is maled vp in the rich cheſts of Naaman, and now he goes to fetch it: The Prophet and his man had not looked with the ſame eies vponupon the Syrian treaſure; the one with the eie of contempt, the other with the eie of admiration, and couetous deſire. The diſpoſition of the maſter may not be meaſured by the minde, by the act of his ſeruant; Holy Eliſha may be attended by a falſe Gehezi; No examples, no counſels will preuaile with ſome hearts; who would not hauehave thought that the follower of Eliſha could bee no other than a Saint? yet, after the view of all thoſe miracles, this man is a mirror of worldlineſſe: Hee thinkes his maſter either too ſimple, or too kinde, to refuſe ſo iuſt a preſent from a Syrian; himſelfe will be more wiſe, more frugall; Deſire haſtens his pace, hee doth not goe, but runne after his bootie: Naaman ſees him, and, as true nobleneſſe is euer courteous, alights from his Charet, to meet him; The great Lord of Syria comes forth of his coach to ſalute a Prophets ſeruant; not fearing that he can humble himſelfe ouermuch to one of Eliſhaes family; He greets Gehezi with the ſame word wherewith he was lately dimitted by his maſter; Is it peace? So ſudden a meſſenger might ſeeme to argue ſome change; Hee ſo one receiues from the breathleſſe bearer newes of his maſters health; and requeſt; All is well; My master hath ſent me, ſaying, Behold, euen now there be come to me from mount Ephraim, two young men of the ſons of the Prophets; GiueGive mee, I pray thee, a talent of ſiluer, and two changes of garments. Had Gehezi craued a reward in his owne name, calling for the fee of the Prophets ſeruant; as the gaine ſo the offence had beene the leſſe, now, reaching at a greater ſumme, hee belies his maſter, robs Naaman, burdens his owne ſoule. What a ſound tale hath the craft of Gehezi deuiſed? Of the number, the place, the qualitie, the age of his maſters gueſts? That hee might ſet a faire colour vponupon that pretended requeſt; ſo proportioning the value of his demand, as might both inrich himſelfe, and yet well ſtand with the moderation of his maſter: LoueLove of money can neuer keep good quarter with honeſtie, with innocence; Couetouſneſſe neuer lodg'd in the heart alone; if it finde not, it will breed wickedneſſe: What a mint of fraud there is in a worldly breaſt? How readily can it coyne ſuttle falſhoods for an aduantage?
How thankfully liberall was this Noble Syrian; Gehezi could not be more eager in taking, than hee was in giuing; As glad of ſo happy an occaſion of leauing any peece of his treaſure behinde him, he forces two Talents vponupon the ſeruant of Eliſha; and bindes them in two bags, and laies them vponupon two of his owne ſeruants; his own traine ſhall yeeld Porters to Gehezi: Cheerefulneſſe is the iuſt praiſe of our beneficence: Bountifull minds are as zealous in ouer-paying good turnes, as the niggardly are in ſcanting retributions.
What proiects doe we thinke Gehezi had all the way? How did he pleaſe himſelfe with the waking dreames of purchaſes, of traffique, of iollitie? and now, when they are comne 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 foulely abuſed; Oh Gebezi! where didſt thou think God was this while? Couldſt thou thus long powre water vponupon the hands of Eliſha, and be either ignorant, or regardleſſe of that vndeceiueable eye of prouidence, which was euer fixed vponupon thy hands, thy tongue, thy heart? Couldſt thou thus hope to blinde the eies of a Seer? Heare then thy inditement, thy ſentence, from him, whom thou thoughteſt to hauehave mocked with thy concealement; Whence comst thou, Gehezi? Thy ſeruant went no whither. Hee that had begun a lye to Naaman, ends it to his maſter; who ſo lets his tongue once looſe to a wilfull vntruth, ſoone growes impudent in multiplying falſhoods. Of what metall is the forehead of that man, that dares lye to a Prophet? What is this but to out-face the ſenſes? Went not mine heart with thee, when the man turned againe from his charet to meet thee? Didſt thou not till now know, O Gehezi, that Prophets hauehave ſpirituall 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 waies were ouer-looked by inuiſible witneſſes? Heare then, and be conuinced; Hither thou wenteſt, thus thou ſaidſt, thus thou didſt, thus thou ſped'ſt: What anſwer was now here but confuſion? Miſerable Gehezi, how didſt thou ſtand pale and trembling before the dreadfull Tribunall of thy ſeuere maſter, looking for the wofull ſentence of ſome grieuous iudgement for ſo hainous an offence? Is this a time to receiue money, and to receiue garments, and (which thou hadſt already purchaſed in thy conceit) Oliueyards, and vineyards, and ſheepe, and oxen, and men-ſeruants, and maid-ſeruants? Did my mouth refuſe, that thy hands might take? Was I ſo carefull to win honor to my God, & credit to my profeſſion, by denying theſe Syrian preſents, that thou mightſt daſh both, in receiuing thē? Was there no way to inrich thy ſelfe, but by belying thy maſter? by diſparaging this holy function in the eyes of a new conuert? Since thou wouldſt needs therefore take part of Naamans treaſure, take part with him in his leproſie, The leproſie of Naaman ſhall cleaue vntounto thee, and vntounto thy ſeed for euer. Oh heauie Talents of Gehezi! Oh the horror of this one vnchangeable ſuit, which ſhall neuer be but loathſomely white, noiſomely vncleane! How much better had beene a light purſe, and an homely coat, with a ſound bodie, a cleare ſoule? Too late doth that wretched man now finde, that hee hath loaded himſelfe with a curſe, that hee hath clad himſelfe with ſhame; His ſinne ſhall be red euer in his face, in his ſeed; All paſſengers, all poſterities ſhall now ſay; Behold the characters of Gehezies couetouſneſſe, fraud, ſacriledge! The act ouertakes the word; Hee went out of his preſence, a leper as white as ſnow; It is a wofull exchange that Gehezi hath made with Naaman; Naaman came a leper, returned a Diſciple; Gehezi came a Diſciple, returned a leper; Naaman left behinde both his diſeaſe, and his money; Gehezi takes vp both his money and his diſeaſe: Now ſhall Gehezi neuer looke vponupon himſelfe, but he ſhall thinke of Naaman, whoſe skinne is transferred vponupon him with thoſe talents; and ſhall weare out the reſt of his dayes in ſhame, and paine, and ſorrow: His teares may waſh off the guilt of his ſinne, ſhall not (like another Iordan) waſh off his leproſie; that ſhall euer remaine as an hereditarie monument of diuine ſeueritie. This ſonne of the Prophets ſhall more loud and liuely preach the Iuſtice of God by his face, than others by their tongue; Happie was it for him, if whiles his skinne was ſnow-white with leproſie, his humbled ſoule were waſhed white as ſnow with the water of true repentance.