A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. V.

NAaman the Captain of the army of the King of Syria was a great man with his lord: for by him had the Lord given to Syria deliverance, &c.] As Elijah had wrought one miracle upon a heathen womans meal and oyl, so Elishah here upon a heathen mans body, infected with the leprosy, of which, see what it is Levit. 13. and thus whilest religion went down in Israel, idolatry prevailing, it was set up by some amongst the heathen, idolatry being abandoned. Whereas it is said, that by him deliverance or saving was given to Syria, the Rabbins say, that it is thus * 1.1 spoken, because he shot the arrow wherewith Ahab was slain, which is not im∣probable, or at the least, that under his conduct, that battell was fought, which freed Syria from all danger of invasion by Israel; for which cause the king had him in great estimation. But Syria thus prevailed onely for the sinnes of Israel, through Gods just judgement giving strength and power to Naaman against them for their punishment. If it be demanded, whether Naaman were endued with grace, be∣cause it is said, that God by him gave deliverance to Syria? Martyr answereth, it * 1.2 is not probable that he had any true saving grace yet, because there is nothing said to intimate it, and the country of which he was, lay under the great sinne of idola∣try generally, and he might have added, that somewhat is said, intimating him for∣merly to have been an idolater, viz. his resolving after his healing, to sacrifice to none other but to the God of Israel, and his scornfull contempt at the first of the message sent to him by Elishah. It is to be understood therefore, that God wrought not by Naaman for his grace, but because to deliver a people in any great danger, some man must be made an strument, and commonly it hath bin such an one as hath excelled in military vertue, the Lord to commend even this as a good thing to all Captains and military men chose Naaman, who excelled herein, as he formerly sa∣ved Iabesh, Gilead by Saul, and Italy by Marius from the Cymbrians, and Rome by Fabius from the Carthaginans, and Hannibal a most powerfull enemy. For the time,

saying, that God by him gave deliverance to Syria, it is intimated that when any man of valour prevaileth, he is but the instrument, and the power is from God a∣lone, that we may look up to him, and learn to love and feare, and put our trust in him, and not in any mortall man.

For the time when Naaman came to Elisha, one will not have it, as it is set down in order, because ch. 8. 4. the king of Israel is said to have talked with Gehazi about the gests of Elisha, which cannot be thought to have been done after this, but be∣fore it; seeing Gehazi was a leper alwayes after, and with such none conversed; but they were forced to live separate, for feare of infecting others. He therefore pla∣ceth all the miracles, ch. 6. and 7. and Hazael his coming to Elishah for his Lord Benhadad, ch. 8. before this, determining the king of Syria here spoken of to be Ha∣zael, and that Benhadad was dead before this.

But this reason seemeth to me to be too weak to pervert so much the order of the sacred history, when there is none apparant cause; for although lepers were commonly put apart, yet they might upon occasion come forth with a white wand, and happily the king had some occasion at that time to send for Gehazi, and so took the opportunity to question with him about his masters miracles, Serrarius, * 1.3 who is for the said disorder here, saith, that if any man will maintain the order of the history, he must hold that Gehazi repented, after his smiting with the leprosie, and so was healed again for his particular, although his posterity was not. But be∣cause this is against the text, saying, the leprosie of Naaman shall cleave to thee, and * 1.4 to thy seed for ever.] We maintain it not thus, but as hath been already said. The means whereby Naaman came to the prophet to bee healed was this; a litle maid being taken by the Syrians, as they came out by bands against Israel, served his wife; and seeing her master to be a leper, wished that he were with Elishah to be healed. If it be demanded how she was brought to this beliefe, that Elishah could doe this great miracle, seeing there were then many lepers in Israel, as our Lord saith, Luke 4. and yet he healed none of them? I answer, shee heard that hee had done greater works, as encreasing the widowes oyle, and raysing the dead, &c. and therefore she believed, that he was able to doe this also. Now he that heareth this being guided only by the light of nature is ready to say, what good luck Naaman had to light upon such a Captive, but we that believe the providence of God to mo∣derate in every thing; must say, what a providence it was to bring this maid in the way of Naamans souldiers, that she should be taken by them, and that shee should [Note.] come to dwell in his house, and that she should be moved to speak of uch a thing as as she had none experience of before, and what a providence it was that Naaman was finitten with the leprosie to cause him to goe to the prophet, that he might be converted and saved, so that we see God will provide means to accomplish what he hath preordained touching any man, although it be past mans imagination, that we may believe in God, and make use of the means as he shall bee pleased to offer them for the attaining of that which we desire, as Naaman did; not in regard of his greatnesse, despising the speech of his poorest servant, and so as whosoever doth not, shall never attain it.

Naaman hearing what the maid said immediately reported it to the king, that * 1.5 with his leave he might goe into the land of Israel, which he could not otherwise have done, being in such place and authority in that common wealth. The king not only gave him leave, but also wrot his letters to the king of Israel to heal him, that is, by his great prophet, who lived in his dominion. Wherein Martyr rightly ob∣serveth a speciall work of Gods spirit in the kings heart also, in that he decided not * 1.6 the motion, although he were an idolater, and so did vilipend both the true God and his prophets; for God moved his heart so, that he gave all approbation and fur∣therance to the intended voyage. When the letters written by the king of Syria came to the hands of the king of Israel, he rent his clothes, as accounting them * 1.7 blaspheamous, seeing he ascribed that power unto man therein, which was proper to God alone, and he feared also that he thus wrot only to pick a quarrell with him. Indeed the letters seem to come from a proud and imperious spirit, ground enough of a quarrel, the words being these. When this epistle cometh to thee, I have sent Naaman

my servant to thee, that thou shouldest heale him of his leprosie. But considering the premises that the king of Syria had heard of a prophet within Iorams kingdome that could doe it, there was no cause why he should interpret the writing so, as be∣ing sent only to pick a quarrell, unlesse it were for the manner. And yet happily the king of Israel did not indeed conceive so much of the power that was in Eli∣shah to heale, as that litle maid of Naamans, no nor any Prince or Lord about him, nor many in Israel; for if they had, some or other would have wished their friends that were leprous, to have sought to Elishah for cure also. But the king of Syria thinking it to be a thing commonly known in Israel, by reason of the speech of that Israelitish captive, wrot so curiously without mentioning the prophet, whom he meant he should cause to doe it, as he respected him, or feared his puissance; for he doubted not, but according to the maids saying, there was one who could do it, and if he would, he could cause it to be done; and therefore he would have him by this writing to understand, that if it were not done, hee would not take him for his friend, but enemy; and deale with him accordingly. Some think, that the malice of Ioram was such against Elishah, that though he were put in mind of him, he would not use his help or counsell, but seeing he once before sought to him in his need, and since that time it seemeth, that Elishah was gracious with him by his offer made unto the Shunamite, ch. 4. I cannot subscribe to this, but rather attribute the kings astonishment to his simple ignorance, as not conceiving yet by what meanes that might be done, for which the king of Syria wrot; and therefore holding it impossi∣ble for him or any man in his dominion.

But Naaman did not only bring letters, but a great treasure with him to reward * 1.8 him, that should doe so great a work, even ten talents of silver, and 6000 pieces of gold, and ten change of garments. Now the Syrian talent was 46. pound, 17. shillings, 6 pence, ten talents, 468. pound, 15. shillings. The 6000 pieces of gold were 1000 drachmaes, and a drahmah was as much as an Hungarian ducket, that is, of our mony 7 shillings 6 pence a piece of gold, then was one shilling three pence, and 6000. 315 pound; treasure enough to give away at the Court, and to the pro∣phets for this favour, and to bear him out like a Prince in his travell with all his train. For he thought that the prophet was greatly to be rewarded by him so great a man, and such as the King of Israel should imploy to send for the prophet, or with him to the prophet, he meant not to let go unrewarded; such is the courtesie even of naturall men towards their benefactours, which should make us ashamed to be un∣thankfull for good done to us. And for his travell, being so attended much was re∣quisite, it being from Damascus to Samaria 132. miles, and from thence to Iordan 16. and both these numbers of miles he doubled, before he came home again.

The tidings of these letters being brought to Elishah, and how much affrighted the king was, he sent word that he would have Naaman come to him, that he * 1.9 might know, that there was a prophet in Israel, who could do any cure, when the king himself could not tell how to get it done. For indeed the king of Syria erred greatly, when thinking, that the king of Israel could cause the prophet to heal this leprosie by his kingly authority, he wrote unto him to do it, seeing howsoever a king can command other things to be done, yet he cannot command that, which is above the power of man, as this was. And therefore neither did he send for E∣lishah now or before, when his army was without water, as knowing himself in this power to be his inferiour, and therefore unworthy to have Elishah come unto him, as the Centurion that came to Christ for his servant, said that he was unwor∣thy, that he should come under his roof, Mat. 8.

When Naaman came with his traine to Elisha his house, which he had in Sa∣maria, as may be gathered, Ch. 6. 32. he came not out unto him, neither bade him * 1.10 come in, but onely sent to bid him go and wash in Iordan seven times, and so his flesh should come againe as the flesh of a childe. This he did not, saith Martyr, * 1.11 out of pride, but to avoid the overmuch reverence, which he thought Naaman would be ready to give unto him, that his mind might be intent to God onely, from whom this sanation should come. But this is not probable, seeing after the cure wrought he admitted him to his presence, v. 15. when there was more likelihood

of this danger. He did thus therefore more probably, both to try his faith, and to make the miracle more illustrious, seeing the Prophet neither seeing him, nor speaking to him, nor touching him, he was yet healed meerely by doing as he sent word unto him. Whereas otherwise he might haply have thought, that he was * 1.12 healed by some vertue coming from Elisha, and not have attributed so much to Gods power, which being now made so apparant might deterre the Syrians from coming against Israel, which had so mighty a God to protect them. Thus also Lyra. It was not therefore pride, but great humility in Elisha out of which he did thus, that nothing might be attributed to him, but all to God, by whom he was also directed to doe thus, that Naamans pride might be pulled downe, and he by humility and obedience in doing what he was commanded, although seeming too weake to produce so great an effect, might be prepared to have this miracle wrought upon him. Naaman at the first hearing of this waxed wroth, as thinking himselfe mocked, but being better perswaded by his servants, he went and wash∣ed, * 1.13 and was healed. He imagined another way with himselfe, that the Prophet would come out and pray for him, and lay his hand upon the leprosie, and by such meanes sanation might be attained, but in the water of Iordan he could not see, how there should be any vertue to doe it, neither could there, but by the working of him, that is Almighty. Thus man sometimes will prescribe unto God which way he shall helpe him, and if he goeth not that way to work, he despaireth. Whereas we must be willing to be saved that way which God appointeth, al∣though [Note.] it may seeme foolishnesse unto us. In uttering his choler at Elisha his an∣swer, he said, Are not Abuna and Parphar, rivers of Damuscus, &c. Martyr and Pellican render it Aman, and so saith Iunius, it is called by Historians; and some∣time, Adori••, and Parphar, Orontes.

Benjamin in his itinefary saith, There is no where seen in all the world a citie * 1.14 fruitfull like this citie of Damascus, which two rivers falling from mount Hemon, do blesse, Amma and Parphar. For the citie lyeth under mount Hermon, and Am∣ma runneth into it, all great mens houses, and the streets and markets being sup∣plied with the water hereof carried by pipes, Parphar runneth by the citie, and here∣by the gardens and paradises about the city are watered, of which there are aboun∣dance, making it the most fruitfull of all other cities. Thus he; and Adrichomius calleth it Abana, or Amana, as he saith, it is in Hebrew, but not in any copie that I have seen, but onely Abana; he calleth it also Aman and Amma, affirming it to be a most clear river, and pleasant. But whereas Benjamin would have this to flow through the city, Adrichomius saith, that the other cutteth through the city, and this washeth upon the West and South thereof. Now the water of these rivers being so good, Naaman thought it a vain travail to come from them, whose waters he had often used without any such effect, to wash in Iordan to be healed. But the sick wanting skill in phisick, cannot judge of the operation of the bath prescribed by the skilfull Physitian to heal him, and therefore must follow his directions, looking for successe out of a confidence in his skill, through Gods blessing that prescribeth, and so ought Naaman to have done, as indeed he by and by upon better consideration did. For his servants saying unto him [Father, if the prophet had commanded the•• some great matter, would'st thou not have done it? &c.] he went to Iordan, &c. In [Note.] that they called him father, it intimateth, that he was loving and kinde unto them * 1.15 like a father, to the reproof of all cruell and churlish masters like Nabal, and yet if any servant be under such, he must bear it patiently. But such masters instead of love, get the hatred of their servants, whence the proverb did arise, Thou hast a many enemies as thou hast servants. Naamans example, to whom so much good * 1.16 redounded from his servants, should invite all other masters to the like humanity towards their servants, and not to despise the counsell of servants, or of any the poorest and meanest, because sometimes, he that is outwardly despicable may con∣ceive better of a thing, then the greatest and the wisest. Martyr will have Naa∣man * 1.17 called father by his servants, as he was commonly called for the deliverance, which he had wrought for Syria, parens patriae, the father of the country, as Ioseph was called for saving his countrey [Abrech] a tender father. But what did his ser∣vants

counsell him to do? To think well of the Prophets command, and to follow it, because it was easie to be done, and for the effect they doubtlesse believed, that it would be wrought, because he was a man of God, that commanded him to wash and be whole, and they had most probably heard, that they, who had hitherto fol∣lowed his directions, had successe according to their hearts desire, as both the army in digging of pits or ditches, and such as brought him salt at Iericho to heal the wa∣ters, and meal to cure the corrupted pottage. These were faithfull servants then, who neither hated their master nor flattered him, and therefore are worthy to be followed by all others. If they had not greatly loved, but hated him, they would have held their peace, rather laughing at his proud disdain, and joying to have him re∣turn home again a leper, then perswading him for his good: if they had been syco∣phants, they would have been ready to say as he said, and to exasperate him more against the Prophet, who sleighted so much, so great a man as he was, as being rusticall and unable to do any thing for him, or willing to make a mock of him all over Syria, in that he would have him travell so farre, to be healed by such weak and silly means, as washing in common water.

Wherefore he went and washed in Iordan seven times, and his flesh came again as * 1.18 the flesh of a little childe.] That is, saith Lyra, as the purest and clearest flesh of all other, because that is without mixture, whereas the flesh of others is mixed with the nutriment wherewith the body is nourished. And this simili∣tude is used, to shew, that this was done in a figure of regeneration by bap∣tisme, wherein the image of the new man commeth againe, which is in righteousnesse and true holinesse, Ephess. 4. and to figure out the same, the man that was blinde, was sent to wash in the pool Siloam, whereupon he was healed. To be regenerated therefore, and to be converted and become as a little childe is all one, and such we must be, or else we cannot be saved. Naamans wash∣ing seven times, served to set forth the manifold gifts of the spirit, of which they that are regenerate, are made partakers, and not the oftener iterating of baptism, as Martyr saith. For in these two things Naamans washing was unlike unto bap∣tism; first, in that he washed seven times, baptisme but once; secondly, was hea∣led * 1.19 by washing, but justification is attained before, and not in washing, as Abra∣ham was justified and then circumcised, so baptisme followeth as a signe or seal of justification, not thereby, but by faith before obtained, thus he; but this is to be un∣derstood of adulti, for infants are healed of the foul leprosie of originall sinne set forth by Naamans leprosie in baptisme, seeing they want faith, being onely the seed of the faithfull, and so having right unto baptisme, which saveth as Noahs Ark, 1 Pet. 3. 21. Faith then justifieth and saveth by the accession of baptisme in the adulti according to that, he which beleeveth and is baptized shall be saved, and bap∣tisme without actuall faith saveth in infants coming of faithfull parents, yet they are so saved as originall sin, the leprosie of their natures being in baptisme washed away spring not up again, as a root of bitternesse into actuall and voluntary sinning. For in this case we must be renewed by faith and repentance, and so we recover justice lost, which baptisme once received, serveth to seal up unto us for ever, and there∣fore is not to be iterated again.

Naaman being thus miraculously healed, returneth back to Elishah to make pro∣fession * 1.20 of the faith, to which he was now turned, and to shew his thankfulnesse: for he said, that he knew now that there was no God in all the earth, but in Israel, and he offered him gifts, and urged him to take them, but he refused them with an oath. And hereby it appeareth, that Naaman was healed, not onely in body, but in soul also. Seeing he did both beleeve with his heart. and confesse God with his mouth, and after the manner of the truly faithfull, came with an offering, for the great benefit received, to shew his thankfulnesse therefore; as amongst the ten lepers whom Christ cleansed, one that returned to give thanks is spoken of as singularly godly. In saying, that there was no god in all the earth but in Israel, be meant not, that God was concluded within the bounds of that land, for he fil∣leth heaven and earth, but that the God which was worshipped in Israel by Elishah, and all that cleaved unto him, as all ought to do, was the only true God, and that the

gods worshipped by other nations, were idols and no gods: for that it is to be un∣derstood of Elishah his God onely, and the God, which had his temple in that land, thus said to be in Israel, because there, and not in any other Nation his lawes were taught, and sacrifices were offered to him, is plaine, because it was that God, by whose power Naaman was healed, which neither Ieroboams calves, nor Baal, after whom the great sort in Israel went a whoreing, could have done. But why did Elishah refuse his blessing, as he called it? did he by so doing teach that it should be unlawfull for the men of God to take any thing towards their maintenance for their paines in their calling? or what other reason might there be. For the first can∣not hold, because the labourer is said to be worthy of his hire: see also 1 Cor. 9. Gal. 6. 6. It must be therefore, because it was and ever shall be unlawfull to take a reward for any miraculous healing, according to the charge also given by Christ to his Apostles, saying, Freely ye have received, freely give. Thus Pellican; saying also, * 1.21 that miracles were done for the glory of God and the salvation of men, and not for the increase of worldly goods, or to satisfie covetousnesse. For this were to abuse the immediate act of God, as if it were purchaseable by money; as a Physicians di∣rection, which is so much detested before him, that when a certain Scribe would have followed Christ to make a gaine of his miraculous sanations, he rejected him as a crafty foxe: and when Simon Magus would have purchased this power for * 1.22 such an end, he was pronounced to be in the gall of bitternesse.

Peter Martyr and others adde, that he refused, because he would have Naaman * 1.23 still to fix his minde upon God, and seeing how much he was obliged unto him for so great a benefit freely conferred upon him, be the more inflamed with his love; and againe, that by this contempt of worldly riches shewed by the Prophet, he might be drawne the lesse to admire them, yea to contemne them also in respect of things heavenly, which alone he by this meanes plainly saw satisfied Elishah so, that he cared not for worldly goods: and lastly, that he might not be scandalized, as he might have been, if Elishah had taken his rich rewards offered, for so he might have thought that his end was not, but to get worldly gaine by his God, and thus he himselfe might have rested in the fruition of outward things, as the highest attain∣able by such as believed in him. Lyra saith, that he wold take nothing, that he might * 1.24 shew, that he sought not his things, but the saving of him both in soule and body. Neither should any man of God in dispensing the mysteries of salvation seeke any other thing, according to that of the Apostle, We seeke not yours, but you, although he may take maintenance for his labours in the ministery to live upon and to pro∣vide * 1.25 for his family, as every one is bound to doe. The Apostle Paul indeed la∣boured * 1.26 for his living and preached in some places freely, but neither did hee so to give us an example, unlesse it be in the case of first plainting a Church, neither did he totally refraine from taking, for he saith, That he robbed some Churches to minister freely to the Corinthians, that his evill willers, the false teachers there might not object covetousnesse unto him. And as Paul did, so saith Martyr, did some Waldenses in some part of Poland, which made them to be reputed the true Pastours, and others that tooke maintenance, bellies. But this was the effect of a blinde zeale in them, seeing it is allowed, that he who serveth at the altar, should live upon the altar. But if any have living sufficient of their owne, may such take maintenance for exercising and labouring in their ministery? Martyr answereth, * 1.27 That if it be said they should not, this were the way to make other ministers con∣temptible, that take, and to make parishioners not used to give their Pastours main∣tenance, to thinke more strangely of him, that should come afterwards to take it, wherefore he conceiveth, that such a minister shall doe best to take and give it to the poore; wherein though I assent unto him, yet to take it and to dispose of it, as his owne, is not to doe ill (provided, that according to his double meanes he be hospitable and charitable) seeing it is his hire for his great labours.

And Naaman said, And shall not I pray thee, two mules loads of earth be giuen to * 1.28 thy servant? for thy servant will henceforth offer no sacrifice to other gods, but to the Lord onely.] The Vulg. lat. As thou wilt, but I beseech thee. Peter Martyr, Et non detur quaeso? Iun. At the least I pray thee, let there be given. And he addeth, that * 1.29

this request, as also the next, that God would be mercifull unto him, when his Ma∣ster should bow leaning upon him in the house of Rimmon, proceeded from his ig∣norance, because the true God was to be sacrificed unto not upon Israelitish earth, but at his temple in Ierusalem. Wherefore the Prophet gave him none other an∣swer, But goe in peace, meaning that these things belonged not to the peace of his conscience, but rather to the disquiet thereof, God being hereby provoked. But Lyra justifieth Naaman in this his purpose of sacrificing to God out of the pecu∣liar * 1.30 place hereunto appointed, because although the Israelites were tied to one place, yet the faithfull amongst the Gentiles were not, seeing the Mosaicall law was not given to them, but to the Israelites, as these words commonly used, when any rite about the worship of God was prescribed, speake unto the children of Israel, and say unto them, doe shew. As Noah then sacrificed any where before the Law and Abraham, so it was lawfull still under the Law for the Gentiles. Whereas he would have earth out of the land of Israel to make an Altar for this purpose, to which as to the other, the Prophet answered nothing but Goe in peace. He asked nothing, but what he might lawfully doe, although not necessary, seeing he might have reared up an Altar of any other earth, as well as of that, onely he thought the land, where the true God dwelt peculiarly, more holy then any other, and because that herein he had beene healed, he would shew a more venerable respect unto it. For his saying, Goe in peace, to his other request also, he hereby shewed likewise, that he needed no indulgence for it, being also lawfull. For he desired not, that he mighe be pardoned for dissembling any idolatry, which he meant not any more to commit either really or feignedly, but onely, that it might not be laid to his charge out of the idols temple, so not in it to performe his service to his Master the King by leaning to support him with his shoulder, upon which he used to leane and wor∣ship Rimmon, which because he might lawfully doe, the prophet made him that answer, that he might of this make no scruple. Thus Lyra. Hugo Cardin. saith, * 1.31 that he meant to feigne a worshipping of that idol still, and herein the Prophet dispensed with him for a time, that living amongst idolaters he might have the opportunity to preach unto them the true God, he promising to Elishah, that he would shortly leave his place and not come any more in that temple. But this is worthily rejected by Lyra, seeing evill is not to be done, that good may come of it, neither can any man dispense with one for doing that, which in it owne nature is evil. Pellican saith, that the prophet dealt with him, as with one weak in the faith, * 1.32 but yet truly in him, bearing with him in his weaknesse, and accepting of him for his heart in sincerity set to worship the true God and not any idol more; and so he answereth him, Go in peace, to shew, that he should be accepted of for his godly pur∣pose, and that what he did as a weake beleever should not be imputed unto him, which maketh against those that are so ridged against Neophites, as that they looke that they should be exact in every thing at the very first, and if they be not, they are ready to censure them. Martyr agreeth with Lyra as touching the lawfulnesse of * 1.33 a Gentiles sacrificing to God upon any earth; holding that Naaman would have some to carry away from hence yet for the purpose, that by making an Altar of it in his owne countrey he might make publique confession of the God of Israel to be the true God: and hereby be alwaies put in minde of him, and the benefit re∣ceived in that land by his mercy to be stirred up to continuall thankfulnesse there∣fore; neither would he have any of the earth of that land for this use, but so much earth out of Elishah his house, for which cause he asked it of him, whereas other∣wise he could have taken it without asking, although some say, that he asked it of him, because taking it by his allowance he thought it might be of vertue to do him good, as the water of Iordan at his word had done, whereas otherwise he knew there was no such vertue in it. I thinke, that he asked it of him neither for one of these reasons nor the other, but onely to let him know by this outward signe, that the God of Israel onely should henceforth be his God; and although he would take nothing offered him, yet his cost should goe in offering sacrifice to God, and he moved him in it, because he would doe nothing but by his approbation in matters of such moment. The conceit of some mentioned by Martyr and some others is

not worth the naming, viz. that Naaman would have this earth to put under his feete when he stood in the house of Rimmon, for both it had beene absurd, and he expresly shewed for what use he would have it, saying, I will sacrifice to none other God, &c. Whether Elishah assented or no it is not said, but he answered to both his requests together and so assented, yet not to countenance the superstitious bringing of a little earth or stones from the Holy Land by pilgrims of all parts as a meanes of blessing: but hereby was figured out the translating of Gods favour set * 1.34 forth by that earth, whereon he professed to dwell, to us Gentiles, as the Syrians were, being herein some of the first fruits of the Gentiles, because the signe of Gods favour and presence came thus first to be amongst them. Touching the other passage, Martyr maintaineth it to be a sin for Naaman to do, as he said, although his heart were right towards the true God, because he prayed God in this matter to be mercifull, which he needed not to have done, unlesse he had known it to be a sin. Moreover, not onely evil, but all appearances of evil is to be avoided, if he there∣fore bowed before the idol when his Master bowed, although not with any inten∣tion to worship it, there was an evil shew and example to others, that beheld it to draw them to doe the like, for as much as they could not see into his heart to put a difference between his act, and his masters.

And likewise if any be present at the Popish idolatry of the masse, they become guilty of the sin of idolatry, for so doing, although their hearts be against it. Where∣fore he preferreth the piety of those Princes before Naamans, viz. of Saxony and the rest, who attended the Emperour Charles 5. onely to the Church doore when he went to masse, but entred not in with him. Whereas Elishah answered as not disliking what he meant to doe, whereby it may seem not to be a sin; he saith, that by these words, goe in peace] he meant nothing else, but that God who had en∣lightened him so farre, as to see and know him to be the only true God, and that to be present at idolatrous worship was sin, would direct him so, as that he should never to keep his worldly dignity, yield to doe this, and that he prayed for him, and even prophefied hereby, that he should never doe it. But seeing no man in common sense would thus understand these words, but as an incouragement to doe what he had propounded without any scruple, and Naaman is not to be thought to have un∣derstood them otherwise, I cannot assent to them, although our own men, who would streine them to another sense, which was never given by any ancient Expo∣sitour, that I have seen. In saying then goe in peace; he doth rather secure him from all danger of sinning in doing his office to his master, either out of the house of Rimmon or within it, and yet giveth no toleration to him or any other of feinedly yielding any outward reverence to an idoll, for all worship in this way of religion both outward and inward, is to be given to God alone, for the arguments brought to prove it a sin, which Naaman intended, I answer, first that it was Naamans ig∣norance which made him feare it to be a sin, and it is no good reason from words * 1.35 spoken in ignorance, implying an act to be a sin, to conclude it to be so indeed. Se∣condly Naamans publick profession made by bringing earth out of Israel to make an altar to sacrifice to the true God onely, freed him sufficiently from all appea∣rance of evill before all men, and made it apparant unto them, that what he did in the temple of Rimmon, was without all respect to the idol in duty to his Lord only. And to be present at idolatry for some other end without any way countenancing that sacrilegious act, is not to be censured as a sin; witnesse the prophet Elijah, who was present, when Baals priests sacrificed to him, but to deride them, and the 3 children in Daniel were present, when the golden image set up by Nebuchadnez∣zar, was worshipped. But however Naaman sinned not in this his service done to his master in an idols temple, they cannot be exused as free from sin, who are present at idolatrous worship only out of curiosity, or because they would not be known to be of a divers religion for feare of danger or displeasure, for this is grosse dissimu∣lation and halting, which God cannot endure. To conclude, in justifying Naaman in this matter, as if I goe not from the ancient Expositours upon this place, so I go not farre from Martyr himselfe, where he saith, if the person that is present at ido∣latrous worship, be known to abhorre from idolatry, he may be thought to be pre∣sent,

and to bow the king for some other cause, especially a protestation being first made by him, only Idiffer wherein he differeth from himself in his next words; which the sacred history doth not shew, that Naaman made in that temple before the Syrians, and some words used before in speaking upon the 2 mules loades of earth, which he asked; viz, he would first and chiefly that the altar made of this earth, should be a monument amongst the Syrians of his faith in the true God, the God of Israel; for what was this else but to make a publick profession before the Syrians of his being turned from idols to the true God, who was worshipped in Israel.

When Naaman was gone a mile, in his return, the vulgar Latin electo tempore, * 1.36 but the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a mile of ground, Gehazi thought within his cove∣tous heart, that although his master had spared Naaman, yet he would get some∣thing of him, and so he sware that he would follow him with speed, &c. The sin of Gehazi saith Lyra, may be noted to be manifold. 1. Covetousnesse, making him to * 1.37 gape after gaine, by the leper healed. 2. Swearing the Lord liveth, to do that which was to the dishonour of God. 3. Lying to Naaman, when he told him that two sonnes of the prophets were come to his masters, and he would pray him to give them a talent of silver, &c. 4. Theft in that he hid the mony received, laying it up for his own use. 5. Lying to Elishah, when hee said, that hee went no whether, wherefore he was adiudged to be smitten with such a leprosie as Naaman had, both he and his children for ever; being herein saith Pellican, a figure of the covetous in their childrens holding that which they have unjustly gotten. There is another sin * 1.38 also that Lyra here layeth upon Gehazi, that being urged by Naaman, he sware that Elishah bad him say so to Naaman; for he saith, it is in the Hebrew, [Sware, and take two talents] and the more indeed hath this signification as well as others, wherefore R. Salomon so rendreth it, but other Expositours reject it as not agree∣ing, because after this it is said, he compelled him. Martyr saith, that Gehazi sinned also in speaking contemptuously of so famous a convert, calling him this Syrian, and * 1.39 detracting from the discretion of Elishah, as if he had not done wisely in sparing an heathen man full of wealth; and by this meanes wanting where withall to relieve poor sonnes of the prophets, living under his tuition, as Iudas found fault with the spending of a box of pretious ointment upon Christ when it might have been sold, and the price given unto the poore, not that he was so well affected, but because he bare the bagge and was a thiefe, and so thought that comming into his hands, hee might have gotten a good part of it. In like manner Gehazi most probably taxed his masters forbearing to take, because he was disappointed of a prey, which by this means he expected. Now Gehazi was not so covetous and deceitfull, but Naaman was as free and credulous. For he not only stayed, when he had heard of his com∣ing * 1.40 after him, but also came down out of his chariot, and went to meet him, which was much for so great a man to a poor servant, but he respected the prophet whom he served and his God, to whom he ought all respect and honour, although he were now by him abused. Which sheweth, that it is not alwayes like master, like man, [Note.] neither doe the best means work upon some that live continually under them, but there is more grace in some, that want all means, or enjoy but litle, then in such; as Naaman excelled Gehazi. But let all be warned by his dreadfull judgement to flye coveteousnesse, which being in the heart, no means can work for good.

Moreover Naaman most willingly gave him two talents, when he asked one, * 1.41 and sent two porters to carry them, which when he came to the Castle he tooke and laid up. The Vulgar lat. When he came in the evening. Montanus, into a secret place. Vatabl. and the Chald. Into an obscure place. For all these expositions the word may beare, and it is likely, that he had this treasure, that it might not come to his masters knowledge although he had taken it in his name, as desirous still to be reputed godly and sincere before him, when he proved himselfe herein a very thiefe, and he is said to have laid it up in the house, that is, according to Hugo, in his owne house. Elishah presently upon his coming before him shewed, how vaine his seeking to hide it was, for nothing can be hidden from God, or from such, as to whom he maketh his revelations; therefore he saith, his heart went with him, meaning, that by his propheticall spirit he saw him. Whereas in checking him he

saith nothing of the money, but of the raiments, and Olives, &c.

Is this a time to receive raiments, olives and vineyards, cattle, oxen and servants?] * 1.42 It was to set forth the great summes of money, to which two talents doe amount, as may be gathered also from that, which was said before.

They were so much as would suffice to buy all these things, saying, Is this a time to receive, &c. he meanes, when he refused to take any thing, that Gods glory might be the more illustrated; he taxeth him therefore, as pulling downe that, which he had built up, and indeed all taking of a reward at any time, when God by his Prophets forbiddeth it, implying yet, that there is a time of receiving for the Prophets maintenance of his disciples.

Therefore the leprosie of Naaman shall cleave to thee and to thy seed for ever.] That is, such a leprosie, he had, viz. the greatest and most uncurable. And this punish∣ment * 1.43 was most just, that having Naamans money he should together with it have his leprosie, for gaping after the filthy lucre a filthy disease, for his selling secretly the grace of God, an open infamous brand; for sinning about the healing of a leprosie, the leprosie, that it might appeare to come not for any other sinne, but this, for his seeking to enrich his children with goods basely gotten, the debasing of them by this loathsome disease for ever. And mystically this teacheth, that they provide ill [Note.] for their children, who by unjust meanes seeke to get riches for them, they get Gods judgements, as is most commonly seene, in that they are either tied with the same servile bands of covetousnesse, or as is most commonly seene, they breake out with the leprosie of riotousnesse, which can never be healed. The Hebrewes by the seed of Gehazi will have no infants or borne after this understood, but onely his children growne up, and R. Levi Ben Gerson by these words [for ever] under∣standeth the Iubilee, lest God should seem to be too cruel. But seeing Ely was also punished in his children then unborn, and Ioab, &c. there is no reason thus to limit this judgement against Gehazi, seeing all are tainted with sinne, and God to ter∣rifie the more with his judgements may without cruelty for the sin of the father plague both him and his sinfull brood also outwardly at his pleasure, as hath beene sometimes before shewed. Wherefore God made Gehazi and his seed a lasting monument of the odiousnesse of sacriledge, that in the ages to come it might be pointed at, and said, Behold, the fruit of sacriledge, to make all others to have it in abomination. Gehazi is lastly said to have gone out from him a leper as white as snow, that is, the most incurable, as appeareth, Lev. 13. And he is said to have gone out, because the leprous were to be separated to an out place remote from the sound, and never to live in company with them any more. Hugo Cardin. saith, * 1.44 That some thinke, that Gehazi had no seed, but that mystically they are Gehazites, even his seed as it were, that sell spirituall things, as they are symoniacall, that buy them; or such as when spirituall gifts have been freely bestowed, looke for a recompence afterwards, the seller or buyer by pact being both symoniacall.

Peter Martyr will have the Pope set forth by Gehazi in that he taketh of those, * 1.45 that the Apostles let goe free, houses and lands, &c. abusing those of whom he taketh, with lies, as he did Naaman. But when he thinketh in thus doing to lye hid from Elishah, that is, Christ, he alwayes beholdeth his impostures, and will judge him to depart from his presence, as most foule and filthy, and never to come where his saints dwell, but in outer darknesse for ever.

Notes

• * 1.1

  Pellican.
• * 1.2

  P. Martyr.
• * 1.3

  Serrarius.
• * 1.4

  V. 2.
• * 1.5

  V. 4.
• * 1.6

  P. Martyr.
• * 1.7

  V. 7.
• * 1.8

  V. 5. H. B. Patri∣arkes travels.
• * 1.9

  V. 8.
• * 1.10

  V. 9.
• * 1.11

  P. Martyr.
• * 1.12

  Lyra.
• * 1.13

  V. 11, 12, 13, 14.
• * 1.14

  Benjam. Judaeus
• * 1.15

  1 Pet. 2. 18:
• * 1.16

  Quot habes ser∣ves tot hostes ha∣bes
• * 1.17

  P. Martyr.
• * 1.18

  V. 14. Lyra.
• * 1.19

  The Allegory. P. Martyr.
• * 1.20

  V. 15.
• * 1.21

  Matth. 8.
• * 1.22

  Act. 8.
• * 1.23

  P. Martyr.
• * 1.24

  Lyra.
• * 1.25

  2 Cor. 12. 14.
• * 1.26

  1 Tim. 5. 8.
• * 1.27

  P. Martyr.
• * 1.28

  V. 17.
• * 1.29

  Junius.
• * 1.30

  Lyra.
• * 1.31

  Hugo Card.
• * 1.32

  Pellican.
• * 1.33

  P. Martyr.
• * 1.34

  The Allegocy.
• * 1.35

  Matth. 4
• * 1.36

  V. 19, 20.
• * 1.37

  Lyra.
• * 1.38

  Pellican.
• * 1.39

  P. Martyr.
• * 1.40

  V. 21.
• * 1.41

  V. 24.
• * 1.42

  V. 26.
• * 1.43

  V. 27.
• * 1.44

  Hugo Cardin.
• * 1.45

  P. Martyr. The Mystery of Gehazi.