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impute the loss of her estate to his advice: now, that for his sake she is enriched with her own, how doth she bless God for so happy a guest! When we have forgotten our own good turns, God remembers and crowns them. Let us do good to all, while we have time; but especially to the household of faith.

Could Israel have been sensible of their own condition, it was no small unhappiness, to lose the presence of Elisha. Whether for the idolatries, or for the famine of Israel, the prophet is gone into Syria. No doubt Naaman welcomed him thither; and now would force on him thanks for his cure, which the man of God would not receive at home.

How famous is he now grown, that was taken from the team! His name is not confined to his own nation: foreign countries take notice of it; and kings are glad to listen after him, and woo him with presents. Benhadad, the king of Syria, whose councils he had detected, rejoiceth to hear of his presence; and now, as having forgotten that he had sent a whole host to besiege the prophet in Dothan, sends an honorable messenger to him, laden with the burden of forty camels, to consult with this oracle, concerning his sickness and recovery.

This Syrian, belike, in distress dares not trust to his own gods; but, having had good proof of the power of the God of Israel, both in Naaman's cure and in the miraculous defeats of his greatest forces, is glad to send to that servant of God, whom he had persecuted. Wicked men are not the same, in health and in sickness: their affliction, is worthy of the thanks, if they be well minded; not themselves.

Doubtless, the errand of Benhadad was not only to inquire of the issue of his disease, but to require the prayers of the prophet for a good issue. Even the worst man doth so love himself, that he can be content to make a beneficial use of those instruments, whose goodness he hateth.

Hazael, the chief peer of Syria, is designed to this message. The wealth of his present strives with the humility of his carriage and speech; Thy son, Benhadad, king of Syria, hath sent me to thee, saying, Shall I reco

ver of this disease?' Not long since, Jehoram, king of Israel, had said to Elisha, My father, shall I smite them?" and now, Benhadad, king of Syria, says, 'My father, shall I recover?'

Lo, how this poor Meholathite hath kings to his sons! How great is the honor of God's prophets with pagans, with princes! Who can be but confounded, to see evangelical prophets despised by the meanest Christians?

It is more than a single answer, that the prophet returns to this message. One answer he gives to Benhadad, that sent it; another he gives to Hazael, that brings it: that to Benhadad, is, 'Thou mayest surely recover: That to Hazael, 'The Lord hath showed me, that he shall surely die.' What shall we say then? Is there a lie, or an equivocation, in the holy mouth of the prophet? God forbid. It is one thing, what shall be the nature and issue of the disease; another thing, what may outwardly befal the person of Benhadad. The question is moved of the former; whereto the answer is direct; the disease is not mortal: but withal an intimation is given to the bearer, of an event beyond the reach of his demand; which he may know, but either needs not, or may not return; The Lord hath showed me, that he shall surely die;' by another means, though not by the disease.

The seer of God descries more in Hazael, than he could see in himself: he fixes his eyes therefore stedfastly in the Syrian's face, as one that in those lines read the bloody story of his life.

Hazael blushes; Elisha weeps. The intention of those eyes did not so much amaze Hazael, as the tears. As yet, he was not guilty to himself, of any wrong that might strain out this juice of sorrow; Why weepeth my lord ?'

The prophet fears not to foretel Hazael, all the villanies which he should once do to Israel; how he should fire their forts, and kill their young men, and rip the mothers, and dash their children.

I marvel not now, at the tears of those eyes, which foresaw this miserable vastation of the inheritance ofGod; the very mention whereof is abhorred of the future author: What, is thy servant a dog, that I should do this great

thing? They are savage cruelties, whereof thou speakest. It were more fit for me to weep, that thou shouldest repute me so brutish. I should no less condemn myself for a beast, if I could suspect my own degeneration so far.'

Wicked men are carried into those heights of impiety, which they could not, in their good mood, have possibly believed. Nature is subject to favorable opinions of itself; and will rather mistrust a prophet of God, than her own good disposition. How many, from honest beginnings, have risen to incredible licentiousness; whose lives are now such, that it were as hard for a man to believe they had ever been good, as to have persuaded them once they should prove so desperately ill!

To give some overture unto Hazael, of the opportunity of this ensuing mischief, the prophet foretells him from God, that he shall be the king of Syria.

He, that shows the event, doth not appoint the means. Far was it from the Spirit of God's prophet, to set or encourage a treason; while he said therefore, 'Thou shalt be king of Syria,' he said not, Go home, and kill thy master;' the wicked ambition of Hazael draws this damnable conclusion, out of holy premises; and now, having fed the hopes of his sovereign with the expectation of recovery, the next day he smothers his master. The impotent desire of rule brooks no delay. Had not Hazael been gracelessly cruel, after he had received this predic tion of the seer, he should have patiently awaited for the crown of Syria, till lawful means had set it on his head. Now, he will, by a close execution, make way to the throne. A wet cloth hath stopped the mouth of his sick sovereign. No noise is heard: the carcase is fair. Who can complain of any thing, but the disease?

O Hazael! thou shalt not thus easily stop the mouth of thine own conscience; that shall call thee traitor, even in thy chair of state; and shall check all thy royal triumphs, with, Thou hast founded thy throne in blood.' I am deceived, if this wet cloth shall not wipe thy lips, in thy jolliest feasts; and make thy best morsels unsavory. Sovereignty is painful, on the fairest terms; but on treachery and murder, tormenting. Woful is the

case of that man, whose public cares are aggravated with private guiltiness; and happy is he, that can enjoy a little, with the peace of an honest beart-2 Kings viii.

JEHU WITH JEHORAM AND JEZEBEL.

YET Hazael began his cruelty with loss. Ramoth Gilead is won from him. Jehoram the son hath recovered that, which Ahab his father attempted in vain.

That city was dear bought of Israel: it cost the life of Ahab, the blood of Jehoram. Those wounds were healed with victory. The king tends his health at Jezreel; while the captains were enjoying, and seconding their success at Ramoth.

Old Elisha hath neither cottage nor foot of land; yet, sitting in an obscure corner, he gives order for kingdoms: not by way of authority, (this usurpation had been no less proud, than unjust,) but by way of message, from the God of Kings. Even a mean herald may go on a great errand. The prophets of the Gospel have nothing to do, but with spiritual kingdoms; to beat down the kingdoms of sin and Satan; to translate souls to the kingdom of heaven.

He, that renewed the life of the Shunamite's son, must stoop to age. That block lies in his way to Jehu. The aged prophet employs a speedier messenger, who must also gird up his loins, for haste. No common pace will serve us, when we go on God's message: the very loss of minutes may be unrecoverable.

This great seer of God well saw a present concurrence of all opportunities: the captains of the host were then readily combined for this exploit; the army was on foot; Jehoram absent; a small delay might have troubled the work the dispersion of the captains and host, or the presence of the king, might either have defeated or slacked the dispatch. He is prodigal of his success, that is slow in his execution.

The directions of Elisha to the young prophet are full and punctual; whither to go; what to carry; what to do; where to do it; what to say; what speed to make, in his act, in his return. In the businesses of God, it matters not how little is left to our discretion. There is no important

business of the Almighty, wherein his precepts are not strict and express; look, how much more specialty there is in the charge of God, so much more danger is in the violation.

The young prophet is curiously obedient; in his haste; in his observation and carriage: and finding Jehu, according to Elisha's prediction, set amongst the captains of the host, he singles him forth, by a reverent compellation; I have an errand to thee, O captain.' Might not the prophet have stayed, till the table had risen, and then have followed Jehu to his lodging? Surely, the wisdom of God hath purposely pitched on this season, that the public view of a sacred messenger, and the hasty evocation of so noted a person to such a secresy, might prepare the hearts of those commanders of Israel, to the expectation of some great design.

The inmost room is but close enough for this act. Ere many hours, all Israel shall know that, which yet may not be trusted with one eye. The goodness of God makes wise provision for the safety of his messengers; and, while he employs their service, prevents their dangers.

But how is it, that, of all the kings of the ten tribes, none was ever anointed, but Jehu? Is it, for that the God, who would not countenance the erection of that usurped throne, would countenance the alteration? Or is it, that by this visible testimony of divine ordination the courage of the Israelitish captains might be raised up, to second the high and bold attempt of him, whom they saw destined from heaven to rule?

Together with the oil of this unction, here was a charge of revenge; a revenge of the blood of the prophets, on Jezebel; of wickedness and idolatry, on Ahab: neither was the extirpation of this lewd family foreprophesied only to Jehu, but enjoined.

Élijah foretold, and the world expected, some fearful account, of the abominable cruelty and impiety of that accursed house. Now it is called for, when it seemed forgotten. Ahab shall have no posterity; Jezebel shall have no tomb, but the dogs. This woful doom is committed to Jehu's execution.

Oh the sure, though patient justice of the Almighty!