other person were in full possession of our ideas, we are offended at him for not acting as we would have him; when most probably we ourselves, had we been in his situation, should not have followed the line of conduct which we had marked out for him. It is surprising how much disquietude this mistaken spirit occasions in men's own minds, and how many disagreements it produces in the world.]

3. His reigning unbelief

[Though Naaman came expecting that a miracle should be wrought by the prophet, yet would he not use the means which the prophet prescribed. He did not expect the effect to be produced by the power of God, but by the mere act of washing in a river; and then he concluded, that the rivers of his own country were as competent to the end desired, as any river in Israel. Thus, because he saw not the suitableness of the means to the end, he would not use the means in order to the end, notwithstanding they were so easy, and so safe.

It is thus that unbelief continually argues: 'God, I am told, would do such and such things for me, if I would apply to him in the use of such and such particular means: but what can those means effect?' This is an absurd mode of arguing: for, when God commanded Moses to smite the rock with his rod, did the promised effect not follow, because a stroke of his rod could not of itself produce it? God can work equally by means or without means; and whatever he prescribes, that it is our wisdom to do, in full expectation that what he promises shall surely be accomplished.

When Naaman was made sensible of his folly, and complied with the direction of the prophet, then his disorder vanished; and "his flesh became like the flesh of a little child." And thus shall we find in relation to every thing which God has promised, that "according to our faith it will be unto us."]

We now proceed to consider this history, II. In a way of spiritual accommodation—

We are not in general disposed to take Scripture in any other than its true and primary sense: though, as the inspired writers occasionally take passages of Holy Writ in an accommodated sense, we feel it to be a liberty which on some particular occasions we are warranted to take. We think it would be too much to say that this history was intended to shew how the Gentiles are to be washed from the guilt of sin; but sure we are that it is well adapted for that end: and, as the leprosy was certainly a type of sin,

and the mode of purification from it was certainly typical of our purification from sin by the Redeemer's blood, we feel no impropriety in accommodating this history to elucidate the Gospel of Christ.

We have here, then, a lively representation of, 1. The character of the Gospel

[Sin is absolutely incurable by any human means: but God has "opened a fountain for sin and for uncleanness ;" and has bidden us to "wash in it and be clean:" he has even reasoned with us, as Naaman's servants did with him, saying, "Come now, let us reason together; though your sins be as scarlet, they shall be made white as snow; though they be red as crimson, they shall be as wool." In all the word of God there is not a more beautiful illustration of the Gospel method of salvation than this. We are simply required to wash in the blood of Christ by faith; and in so doing we shall immediately be cleansed from all sin. And with this agrees the direction given to the jailer, (the only one that can with propriety be given to one who inquires after the way of salvation,) "Believe in the Lord Jesus Christ, and thou shalt be saved."] 2. The treatment it meets with

[Multitudes not only disregard it, but turn from it with disgust. In their eyes, the direction, "Wash and be clean," "Believe and be saved," is too simple, too free, too humiliating. It is too simple. What! have I nothing to do, but to believe? Will this remove all my guilt? it cannot be

It is too free. Surely some good works are necessary to prepare me for the Saviour, and to make me in some measure worthy of his favour. Must I receive every thing without money and without price, and acknowledge to all eternity that it is altogether the free gift of God in Christ Jesus, as free as the light I see, or the air I breathe? I cannot but regard such a proposal as subversive of all morality.

Lastly, It is too humiliating. Must I no more bring my good deeds than my bad ones, and no more hope for mercy on account of my past life than publicans and harlots can for theirs? This is a mode of righteousness which I never can, nor will, submit too.

Now persons who argue thus against the Gospel, are not unfrequently full of indignation against it, and against all who believe it. If called upon to do some great thing for the Gospel, they would engage in it gladly, and do it with all their might but, if invited to accept its benefits by faith

e Rom. x. 3.

alone, they resent the offer as a wild conceit and an Antinomian delusion.]

From the striking resemblance which there is between the conduct of Naaman and that of those who reject the Gospel, we shall take occasion to add a few words of ADVICE

1. Bring not to the Gospel any pre-conceived notions of your own—

[Every man, of necessity, forms to himself some idea of the way in which he is to obtain acceptance with God: but when we come to the Holy Scriptures, we must lay aside all our own vain conceits, and sit at the feet of Jesus, to learn what he has spoken, and to do what he has commanded. We must not dictate to God what he shall say, but with the docility of little children receive instruction from him.]

2. Let not passion dictate in matters of religion

[Many who hear perhaps a single sermon, or even a single expression, are offended, and shut their ears against the truth from that time. But, if candid investigation be ever called for, surely it is required in the concerns of religion; where the truths proposed must of necessity be offensive to the carnal mind, and where the consequences of admitting or rejecting them must so deeply affect our everlasting welfare.]

3. Be willing to take advice even from your inferiors

[Naaman, under the influence of pride and passion, thought himself right in rejecting the proposals of the prophet: but his servants saw how erroneously he judged, and how absurdly he acted. Thus many who are our inferiors in station or learning may see how unreasonably we act in the concerns of our souls, and especially in rejecting the Gospel of Christ. The Lord grant that we may be willing to listen to those who see more clearly than ourselves, and be as ready to use God's method of cleansing for our souls, as Naaman was for the healing of his body!]

4. Make trial of the method proposed for your salvation

[No sooner did Naaman submit to use the means prescribed, than he derived from them all the benefit that he could desire. And shall any one go to Christ in vain? Shall any one wash in the fountain of his blood in vain? No: the most leprous of mankind shall be healed of his disorders; and the wonders of Bethesda's pool be renewed in all that will

descend into it. Only remember that you must wash there seven times. You must not go to any other fountain to begin or perfect your cure: in Christ, and in Christ alone, you must seek all that your souls can stand in need of.]

CCCLXVI.

NAAMAN BOWING IN THE HOUSE OF RIMMON.

2 Kings v. 18, 19. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. And he said unto him, Go in peace.

THE operation of divine grace is uniform in every age and place: it makes a total revolution in the views and habits of the person in whom it dwells. See how it wrought on Naaman! Before he felt its influence he was full of pride and unbelief; and notwithstanding his request for the healing of his leprosy was granted, yet because it was not granted in the precise way that he expected, he would not comply with the directions of the prophet, but "turned, and went away in a rage." But, when his leprosy was healed, and in conjunction with that mercy the grace of God wrought powerfully upon his soul, he returned with most heartfelt gratitude to the prophet, renounced his idol-worship, and devoted himself altogether to the God of Israel. At the same time however that he embraced the true religion, he made a request, which has been differently interpreted by different commentators; some vindicating it as illustrative of a tender conscience, and others condemning it as an indication of an unsound mind.

We think that great and learned men are apt to judge of particular passages, according as their own general views and habits of life incline them: those who are lax in their own conduct, leaning too much to a laxity of interpretation; and those who are strict in their principles, not daring, as it were, to concede

to men the liberty which God has given them. But we should neither abridge the Christian's liberty, nor extend it beyond its just bounds: and we apprehend that the passage before us will assist us materially in assigning to it its proper limits, and will itself receive the most satisfactory interpretation when viewed according to its plain and obvious import.

We propose then to consider,

I. The concession here made

We do not hesitate to call Elisha's answer a concession. To regard it as an evasion of the question is to dishonour the prophet exceedingly, and to contradict the plainest import of his words. His answer is precisely the same as that of Jethro to Moses'; and must be interpreted as an approbation of the plan proposed to him. Let us consider then the true import of Naaman's question

[Naaman proposed to continue in the king of Syria's service, and to attend him as usual to the house of Rimmon, the god whom his master worshipped: and as his master always leaned upon his arm on those occasions, (a practice common with kings at that time, even with the kings of Israel, as well as others,) he must of necessity accommodate himself to his master's motion, and bow forward when he did, in order not to obstruct him in his worship. This he proposed to do; and his communication of his intentions to the prophet must be understood in a two-fold view; namely, As an inquiry for the regulation of his judgment, and as a guard against a misconstruction of his conduct.

The case was certainly one of great difficulty, and especially to a young convert, to whom such considerations were altogether new. On the one hand, he felt in his own mind that he should not participate in the worship of his master; and yet he felt that his conduct would be open to such a construction. Having therefore access to an inspired prophet, he was glad to have his difficulty solved, that so he might act as became a servant of Jehovah, and enjoy the testimony of a good

conscience.

Being determined, if the prophet should approve of it, so to act, he desired to cut off all occasion for blame from others. He knew how ready people are to view things in an unfavourable

a We conceive that few Christians in the world would have approved of the statement in Rom. xiv. if it had not been contained in the inspired volume.

b Exod. iv. 18.

e 2 Kings vii. 2, 17.