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into his heart, "All is well." importance;

furnished him with a ready answer, Now this answer is of considerable

I. As illustrating the character of Gehazi

[Previous to this we have nothing that gives us any particular insight into the character of Gehazi. He lived with a pious master, enjoyed the benefit of his instructions and example, and was an eye-witness of the miracles he wrought. One might have hoped therefore that he was impressed with a sense of true religion. But in this answer we see that he was a subtle, self-deluding hypocrite.

As far as related to the general scope of Naaman's inquiry, the answer was true: but was it true, as conveying all that Gehazi intended to convey? or would Naaman have thought it true, if he could have seen all that was in the heart of this vile impostor? Was all well, when thou wast coming on so base an errand? when thou hadst fabricated such a falsehood? and wast making it an occasion of such dishonest gain? Was all well, when thou wast so belying thy master, so dishonouring religion, casting such a stumbling-block before Naaman, and bringing such guilt upon thine own soul? Did not thine own conscience reprove thee, when thou thus confidently daredst to assert, All is well?

From thy composure on the occasion it was evident, that thou expectedst to reap the fruit of thine iniquity in peace; and that, when thou repliedst," All is well," thou apprehendedst no evil. But didst thou forget that God saw thee? Didst thou forget that he noteth down every thing in the book of his remembrance, and will bring it forth at the last day in order to a final retribution? Didst thou forget that even now God could reveal thy wickedness to his prophet, and punish it by some heavy judgment? Hadst thou known at that moment that thy master's eye was upon thee, and that in less than an hour afterwards the leprosy of Naaman would cleave to thee, and that it would be the wretched inheritance of thy children to their latest posterity, wouldst thou then have said, that All was well? Above all, if thou couldst have realized thine appearance at the bar of judgment, and the sentence that there awaited thee, wouldst thou then have said, All is well?

But so it is that sin blinds the eyes of men, and hardens their hearts: nor is there any passion in the human mind, which, if suffered to gain an ascendant over us, may not produce in us the very same effect. The ambition of Absalom, the envy of Cain, the malice of Esau, the revenge of Jacob's sons, the covetousness of Judas, the lewdness of Herod, sufficiently shew, that, where there is some professed regard

for religion, a predominant lust will soon break down the barriers of conscience, and bring into subjection every better principle - --]

Let us now contemplate the answer,

II. As affording some valuable lessons to the world at large

The great improvement which we are to make of Scripture history, is, to deduce from every part of it lessons for our own instruction. Now from the conduct of Gehazi we learn,

1. That such characters must be expected to exist

[If in the house of Elisha, his only servant was such an impostor; if even among the Apostles of our Lord there was a Judas; yea, and if among the very first Christians immediately after the day of Pentecost such a deceiver as Ananias was found; what reason have we to be surprised, if such characters exist in our day? Is not human nature now the same as ever it was? And has not our Lord taught us to expect, that, wherever the seed of his word is sown, the enemy will sow tares; and that no effectual separation of the tares can be made till the last day? Doubtless it is most distressing when any are found to act unworthy of their Christian profession; but the wonder is rather that so few hypocrites are found, than that some occasionally are detected in the Church of Christ.]

2. That the existence of such characters is no argument against true religion

[People are apt to impute the misconduct of hypocrites to the doctrine they profess. But is there any thing in the Gospel that tends to encourage hypocrisy? Is not every branch of morality carried to its utmost height in the Gospel, and required as an evidence of our faith in Christ? Are all who embrace the Gospel hypocrites? Was Elisha a hypocrite because his servant was so? What would Naaman have said, if he had been dissuaded from embracing Judaism because he had been imposed upon by a Jew? Would he not have said, 'The man's wickedness must rest on his own head: religion does not stand or fall with him: I am myself a monument of Jehovah's power and grace, and am under the most unspeakable obligations to him; and, if all that profess his religion were hypocrites, it would be no reason why I should not worship him in spirit and in truth?' Thus then must we say, "Offences will come; and woe be to those by whom they come:" but whilst I know myself to have been a leper, and

feel that the Lord Jesus Christ has healed me of my leprosy, I must love him as my Benefactor, and serve him in the presence of the whole world.]

3. That in whatever light men now appear, they will ere long be seen in their true colours

[Gehazi little thought that his master's eye was upon him during the whole transaction: but his iniquity was soon exposed, and fearfully punished. Thus, in whatever place we be, God's eye is upon us. In vain do we say, "Tush, God shall not see;" for he does see even the most secret recesses of our hearts: and the time is quickly coming, when he "will bring to light the hidden things of darkness, and make manifest the counsels of the heart."

Let not any of us then deceive our own souls. Let those who declaim against hypocrites remember, that, if they seek not after God, the hypocrisy of others will be no justification of their neglect: there is but one rule of judgment for all, and by that shall every man be justified or condemned.

But let those in whom hypocrisy of any kind is found, tremble for themselves; for their guilt is heinous, and their condemnation will be proportionably severe. "If there be woe to the world because of offences, much more will there be to him by whom the offence cometh." Against every sin therefore I would most earnestly caution you, but more especially against that which ensnared Gehazi. "The love of money is the root of all evil, and drowns many in destruction and perdition." This is most particularly the sin to which persons professing godliness are apt to be addicted, and under which they are most satisfied with their own stated: but, whatever profession they may make, they deceive themselves to their eternal ruin.]

b Isai. iii. 10, 11.

c 1 Tim. vi. 9, 10. 2 Tim. iv. 10. 2 Pet. ii. 14, 15.
d Ezek. xxxiii. 31.

CCCLXVIII.

ELISHA PROTECTED BY CHARIOTS OF FIRE.

2 Kings vi. 15, 16. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not; for they that be with us are more than they that be with them.

IT has been justly said, that a servant of God is immortal, till his work is done. He will indeed be

exposed to many dangers; and probably to more, in proportion as his zeal is exercised in the service of his Lord: but the promise made to Jeremiah is fulfilled to every faithful champion; "They shall fight against thee; but they shall not prevail against thee." The prophet Elisha eminently experienced this blessed truth. He had been enabled by God on different occasions to reveal to the king of Israel the plans which the king of Syria had laid for his destruction. The king of Syria at first thought that his plans were all betrayed by some confidential servant of his own: but when he learned that they were revealed by God to the prophet Elisha, he determined to destroy the prophet; and for that end he sent not a small band, such as had failed in apprehending Elijah, but a large army to besiege the city wherein he was. This was effected with such rapidity, that the city was encompassed before any one suspected that an army was near: and Elisha's servant, conceiving that the enmity of the king of Syria was chiefly directed against his master, was filled with despondency; taking for granted now that no possible method of escape for him remained. But Elisha knew that God was his protector, and therefore bade him dismiss his fears, assured that, whilst he had the Creator on his side, he need not feel the smallest anxiety, though the whole creation should be against him.

Now from this answer of Elisha we shall take occasion to shew you the excellency and efficacy of faith, in its discoveries, its consolations, its triumphs. Let us consider,

I. Its discoveries

[The affrighted servant saw nothing but the invading army: but Elisha saw that there were invisible hosts of angels engaged in his defence: and he begged of God to open the servant's eyes, that he might have ocular demonstration of that fact, which he had beheld by faith.

Now this is the proper effect of faith": it discerns God as every where present to succour and support his people by his

a Heb. xi. 27.

providence and grace. Faith beholds myriads of angels also waiting upon God, and flying at his command to execute his will, and to minister to his people. The chariots of fire and horses of fire were not more visible to the eye of sense, when God withdrew from the servant's face the veil that concealed them, than they were to Elisha by the eye of faith. If we could only conceive aright of Elisha's views at that moment, we should have a perfect idea of the proper office of faith, and of the high privilege which belongs to every believer -] From the discoveries of faith we may judge of, II. Its consolations

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[The servant was full of fear and terror; Alas, my master! what shall we do?" But Elisha was as composed as if no enemy had been nigh. Thus it is that faith uniformly operates. However we be menaced by persecutors, it keeps us tranquil: however exposed we be to troubles of any kind, it preserves us in a peaceful state. How calm were Daniel and the Hebrew Youths, when menaced with the most cruel death! It assures us that though the waves and billows rise ever so high, there is at the helm a Pilot, who can guide our vessel in safety to the desired haven. The language of the heart on such occasions is, "If God be for me, who can be against me?" or, 'Who is he that shall harm me, if I be a follower of that which is good?']

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They who in conflicts experience the consolations of faith, shall after their conflicts enjoy also,

III. Its triumphs

[Whilst the servant was yielding to despair, the master was deriding the vain efforts of his enemies, and laughing them to scorn. In this light we must understand his address to them: it was not a solemn assertion, but a derisive banter; You are come hither to seek the prophet, but you are all under a mistake: come all of you with me; I will shew you the man whom you are seeking after:' and thus did he, alone and unarmed, lead captive, as it were, the armed hosts that came to apprehend him. Innumerable are the instances in holy writ where faith has triumphed in like manner, even before the conflict has been begun. How did Moses exult over the Egyptians; David over Goliath; Jehosaphat over three confederate armies'; and Hezekiah over the proud Sennacherib!

b Ps. iii. 6. and xxvii. 3. and 1 Pet. iii. 14, 15.

e Isai. xxvi. 3.

e 1 Sam. xvii. 45-47.

52 Kings xix. 21.

d Exod. xiv. 13, 14.

f 2 Chron. xx. 17, 20.

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