and on him had been executed the very curse denounced by Joshua. At that time I suppose that the water and the ground were cursed by God, agreeably to what he had threatened by Moses: so that in that instance was fulfilled what David has spoken, "He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein." And certainly the beauty of the situation could but ill repay the loss sustained by the infliction of this curse. But, as the miracle shews us, God was both able and willing to remove the evil, when he was applied unto in the exercise of faith.]

But have not we far greater evils to be removed?

[Behold what has been inflicted on mankind on account of sin. How dead are the souls of men, which, at their first creation, were as living springs of all that was good! Behold, too, how barren are their lives in respect of all the fruits of righteousness, which originally, when in Paradise, were produced by them! True, indeed, there is somewhat of man's primeval beauty still adhering to him: and if we had respect only to his faculties, as compared with all other parts of the terrestrial creation, we should say of him, "Behold how beautiful he is, as my lord seeth!" But, "his heart, alas! from whence are the issues of life," is become " deceitful above all things, and desperately wicked";" yea, "it is full of evile," and "out of it proceed all manner of abominations." As to any thing truly spiritual, it is a perfect desert; so barren, that not one "just work, or one good counsel, or one holy desire," is produced by it. And to what a vast extent are these evils felt! Not only those who are in immediate contact with us, but the whole world, feel the bitter consequences of the change that has taken place in us, and of the curse that has been inflicted on us: and, if a remedy be not applied, the sad effects will be continued to all eternity.

And can these evils be removed? Yes, and shall be, if only we apply to God in prayer and faith.]

But in this miracle we further see,

II. That there are no means so weak, but God can render them effectual to the desired endHow utterly inadequate were the means by which this miracle was wrought!

[There was no power in salt to render the water sweet, or the ground fertile: or, if there had been any suitableness in

a Compare Josh. vi. 26. with 1 Kings xvi. 34.

b Deut. xxviii. 2-4, 11, 15-18.

c Ps. cvii. 34.

f Mark vii. 21-23.

the means to the end, what could a single cruse of salt have effected, in a spring of water, and in all the adjacent land? and why must it be brought in a new cruse, rather than in one which had been used? It is plain that these means were no more than the erecting of a brasen serpent to heal the wounded Israelites, or than our Lord's making clay of spittle to restore to sight a man that had been born blinds.]

Nor are the means which we use for the conversion of the world at all more adequate to the end proposed

[How is it that we attempt to operate on men, so as to sanctify their hearts and lives? It is by the simple preaching of the Gospel to them; or, as the Apostle expresses it, "by the foolishness of preachingh." How little this can effect, may be seen in the ministry of the Prophets, and Apostles, and even of our blessed Lord himself. To few, comparatively, was the word accompanied with any saving power.

"Neither Paul was any thing, nor Apollos any thing:" whatever was done through their instrumentality could, if God had so pleased, been as easily effected without them, as with them. So at this day, what is any minister, but " a voice crying in the wilderness?" Yet, when God is pleased to make the word effectual, the dead are quickened, and the bond-slaves of Satan are sanctified unto the Lord. Behold, on the day of Pentecost, what a change was wrought by one single discourse, delivered by a poor illiterate fisherman! Methinks, as to any intrinsic power to produce the miracle which was wrought that day, the cruse of salt was on a par with the sermon of the Apostle. And it is no little encouragement to us to know, that no weakness of ours will be any bar to the efficacy of our ministrations, if only God be pleased to work by us: for he "has committed his treasure to earthen vessels, on purpose that the excellency of the power may be seen to be of God, and not of us."]

It is certain, too,

III. That there is no benefit so great, but God will confer it through the ministry of his faithful

servants

What a rich benefit was that conferred by the hands of Elisha!

[We, who are accustomed to drink of wholesome springs, and to eat in rich abundance the fruits of the land, have very i 2 Cor. iv. 7.

8 John ix. 6.

h 1 Cor. i. 21.

little conception how great a benefit God at this time bestowed on Jericho. There was from that time no more death in the water, or barrenness in the land. Even after the destruction of Jerusalem by the Romans, the spring continued both abundant and salubrious, as the Jewish historian informs us; yea, and to this very hour it so remains, as modern travellers have attested.]

But what was that benefit, in comparison of the blessings conferred on us by the Gospel?

[The blessings of salvation itself are imparted to us by the preaching, the simple preaching, of Christ crucified. Who can estimate this benefit? Think of a new heart being given to us, and a new spirit renewed within us. Think of the whole life and conversation as so changed, that in the place of the brier grows up the fir-tree, and instead of the thorn grows up the myrtle-tree, and all the fruits of righteousness abound to the praise and glory of God. Yet shall this be wrought through the ministry of the word, in every place, and in every heart, where the Gospel is faithfully administered, and humbly received. Yes, it is not to one town or country that this mercy shall be vouchsafed, but to every country under heaven, where the Gospel comes: nor shall the benefits be continued only through the contracted span of this life, but through the endless ages of eternity. Not that it is to be expected to any great extent, except through the intervention of his ministers: for he delights to honour his own ordinances, and his own servants, whom he has sent to minister his blessings to mankind. He might have healed the springs of Jericho, without either the use of salt, or the agency of Elisha: and so he may impart salvation to men without the ministry of a preached Gospel: but it is only in the use of his appointed means that we are authorized to expect his proffered blessings. Nevertheless, if we use the appointed means in faith, we may expect, from the abundance of his mercy, every benefit which our souls can desire.]

ADDRESS those who feel their need of God's merciful intervention

[The men of Jericho had neglected to avail themselves of the presence of Elijah, who was now for ever withdrawn from them and it was only through the unforeseen circumstance of Elisha waiting for the return of the men who had been sent to search for Elijah, that he was detained there a few days. Now, therefore, they seize the opportunity afforded them, and beseech his intercession with the Deity in their behalf: and thus they obtain the benefit which they so greatly needed.

Beloved Brethren, think how many opportunities you have

But,

lost of obtaining salvation to your own souls blessed be God! the word of the Gospel yet sounds in your ears, and God is at this moment waiting to confer on you all the blessings both of grace and glory. But how long the advantages you now enjoy may be continued to you, or you be continued to possess them, God alone knows. Methinks what our Lord said to his hearers may now be addressed to you; "A little while is the light with you: walk while ye have the light, lest darkness come upon you. While ye have the light, believe in the light, that ye may be the children of light." And who can tell what benefits may accrue to distant ages, if you yourselves obtain these blessings to your souls?

To those, especially, who are now before me, I would say, Cry mightily to God that the cruse of salt may be cast into this fountain, from whence so many streams are issuing1; that being rendered salubrious, they may fertilize this whole land, and be the means of diffusing life and salvation to the remotest corners of the globe.]

k John xii. 35, 36.

1 The University.

CCCLX.

ELISHA MOCKED BY THE CHILDREN.

2 Kings ii. 23, 24. And he went up from thence unto Beth-el: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. And he turned back, and looked on them, and cursed them in the name of the Lord. And there came forth two she-bears out of the wood, and tare forty and two children of them.

THOUGH the ministry of the word in its original purpose was intended only for the happiness of man, it but too frequently proves an occasion of his more aggravated misery. That great Prophet, the Lord Jesus Christ, who came to enlighten and save the world, was "set no less for the fall, than for the rising, of many in Israel." In like manner St. Paul was to some a savour of life unto life; but to others, a savour of death unto death." Thus the Prophet Elisha, who, in healing the waters of Jericho, not only conferred upon Israel a great temporal benefit, but shewed what benefit he was sent to

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confer on their souls also, was speedily constrained to call down judgments upon the people whose welfare he was most anxious to promote.

The destruction of so many children for what appears to have been but a small offence, has afforded to infidels an occasion of triumph. But that this dispensation affords no just ground of complaint either against the God of Israel or his holy prophet, will appear, if we consider,

I. The sin committed by the children

In their treatment of the prophet we behold a mixture,

1. Of contumely

[The name of "bald head" was not, it is true, any bitter invective; but it was intended as a reproach; and the evil of such reproaches consists, not in the term that is used, but in the intent of him that uses it. Opprobrious language used to any one is sinfula; but as used on this occasion, it was an insult to God himself. The mocking of a poor man on account of his poverty is considered by God as a reproach offered to himself, who has appointed him his lot: much more therefore was this contemptuous treatment of the prophet an insult to that God, who had called him to the prophetic office. This is plainly declared by our blessed Lord; and it is confirmed by a similar testimony from the Apostle Paul.]

2. Of profaneness

[The expression" Go up, go up," evidently refers to the recent ascension of Elijah in the fiery chariot: and it intimated, that his translation was regarded by them either as a fiction to be disbelieved, or an event to be despised. In either of these views, their guilt was exceeding great: for how could they disbelieve what was immediately attested by that stupendous miracle, the forming a dry passage through Jordan by a stroke of Elijah's mantle? It is true, that many of the people of Jericho doubted at the time, and desired Elisha to send fifty men to search for his master, lest he should have been cast upon some mountain or valley: but that very doubt, like the unbelief of Thomas, tended only to confirm the fact that had been denied: and consequently the continuance of unbelief became so much the more criminal, in proportion as the evidence had been increased to confirm the fact.

a Matt. v. 22.

c Luke x. 16.

b Prov. xvii. 5.

d 1 Thess. iv. 8.