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SERMON IV.

NAAMAN THE SYRIAN.

2 KINGS V. 12.

Are not Abana and Pharpar, rivers of Da mascus, better than all the waters of Israel? may I not wash in them, and be clean?

THERE is no greater obstacle to the gracious purposes of Almighty God, than the pride of human reason. It has been the constant and the fruitful source of evil, ever since the first exhibition of its lamentable influence, in the ruin and the fall of Adam. It may, indeed, seem strange, that a finite, a weak, and erring creature should oppose the vanities of his own judgment, to the stedfast truths of everlasting wisdom. It may be acknowledged as inconsistent with the relation of man to God, that he should refuse to bow with submission to that mighty Being, from whose power he derives his existence; yet it is, nevertheless, matter of absolute expe

rience, that even the most clear and express declarations of the revealed will of God are neglected, controverted, or despised by those whose passions, indulgences, or opinions they prohibit or contradict. "Can any good thing come out of Nazareth?" is often the supercilious cavil of prejudice, which is impatient of contradiction, and careless of information. It is not every one

that makes this inquiry in the spirit of the guileless Nathanael, or is willing, like him, to render up the affections of his heart, where he is compelled to yield the conviction of his understanding.

The short and simple history before us will exemplify the truth of these remarks. It shows the unwillingness of the human mind to cast away its preconceived opinions, and to rest with due submission on the declarations of infinite wisdom. This unwillingness, even now, causes the preaching of the cross of Christ to be to one a stumbling-block, and to another foolishness; whilst, to the humble and sincere believer, it is the power of God and the wisdom of God. This same spirit caused Naaman the Syrian to prefer the Abana and Pharpar of his own Damascus to that stream of Jordan, which God had appointed for the only means of his cure; and in the neglect of which he might have remained uncleansed," a leper as white as snow."

In examining the details of the narrative of

this chapter, it is impossible to omit the remark, that the condition of Naaman shows but too true a picture of human life. A few short words throw a melancholy cloud over all the glory and renown of this mighty man of valour; for this captain of the host of Syria was a leper: and the loathsome disorder must have embittered the happiness, which otherwise he might have derived from the advantages of his rank and station. And of how many, apparently in the fulness of honour and of wealth, may it be said, that some secret sorrow or domestic affliction casts a gloom over all their enjoyments; showing that even the most honoured of the sons of men have no exemption from the common lot of their brethren. Yet this state of things is wisely and mercifully made the means of blessings and of advantages, which we might otherwise neglect or undervalue. It is mercifully intended to teach us submission to the will of God, and to lead us to place our dependence on his wisdom and his goodness. Every infliction carries with it some purposes of good, which the humble and pious may discern, and accept with gratitude; as this leprosy of the Syrian led him to the prophet of Israel, and brought within his grasp the remedy, not only for the disorder of his body, but for the ignorance and idolatry which had overspread his soul.

But let us proceed to consider the circumstances of this Syrian leper's application to the

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prophet Elisha. Influenced by accounts of the power of the prophet that was in Samaria, which a captive maid of the children of Israel had given to his household, Naaman proceeded to seek for the assistance which he had been thus taught to expect. Furnished with a letter from his monarch to the king of Israel, he expected to receive all the attention which could be paid to the favoured servant of the king of Syria. But Jehoram was astonished at the message, attributing it either to the wanton blasphemy of an idolater, or to the desire of finding some plausible pretext for the invasion of his dominions. He appears to have forgotten the former miracles which Elisha had wrought, and to have been greatly alarmed at the improbability that any success would attend this remarkable application. But Elisha was unwilling that he who came expecting relief from a prophet of God, should leave the land with disappointment; and he sent to the king, to express his readiness to show forth the power with which Jehovah had endowed his servant. "Let him come to me, and he shall know that there is a prophet in Israel.” The honour of God was involved in the cure of this leper; and therefore he was unwilling that the idolater should esteem Jehovah as one of his own gods, unable to assist those who applied to him for succour. Yet, although he thus resolved to vindicate the honour of his divine Master, he

wished also to make that impression upon Naaman's heart, which might reclaim him from the errors of his false religion, and bring him to worship the one true God of heaven and earth. This purpose, then, was first to be effected by teaching him the lesson of humility and dependence; by showing him that God is no respecter of persons, and that the means by which he chooses to work out his designs, however inconsistent they may appear to the imagination of man, are nevertheless effectual in his mighty operation. It was with the purpose of thus impressing the heart of the suppliant, that Elisha assumed the superiority which belonged to him as the immediate servant of God; and instead of attending personally on the noble stranger, who came in the splendour of his rank to visit him, he merely sent a messenger with the information necessary for his cure. That same humble and lowly prophet, who had listened at once to the cry of a of a distressed widow, and had miraculously increased her store of oil, to rescue her from the difficulties occasioned by her husband's debts that same prophet who had pitied the sorrow of the bereaved Shunamite, and had restored to her the son so lately given, and so suddenly taken away, is now unwilling to attend, even at his own gate, to receive one who comes recommended by royal favour, and laden with gifts for his acceptance. Moreover, the method for the