the childlike mind, which does not seek to know, until it is instructed; that childlikeness, which says, "Let me first behold the sun, and then tell you how it shines and glitters." All the world would regard him as a fool, who would begin to draw a map of a country before he had investigated it, especially if he were afterwards to travel through it, and maintain that this could not possibly be the country, because it did not correspond with his map. But thousands, as it respects matters of faith, incur the same charge of folly, and deny, in the face of the truth, that it is the truth, because-O egregious error!-the characteristic marks of this daughter of the skies were established, before they themselves knew her, or had seen her features.

II.

However, that which gave such great offence to the leprous Syrian, was not only the unexpected manner of Elisha's, behaviour towards him, but still more so the trifling nature of the remedy which the prophet prescribed to him. "Go," said the latter, "and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean!" "What-in Jordan?" exclaimed the enraged warrior, "Are not Abana and Pharphar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?" Certainly, regarding the matter from the point of view which he took, he was in the right respecting the rivers he mentions. Even to the present day, the Syrian waters are regarded as more salubrious and invigorating than most of those of the promised land. But who told this stranger to compare the Jordan with the streams near Damascus, as it respects their chemical nature? What should we say, if a person were to remark, that the water in some particular watering-place

was more beneficial than that with which we performed the ordinance of baptism; or, that in such and such a place, superior and more nourishing bread was baked than we were wont to use at the communion? Could we feel sufficiently surprised at the absurdity and grossness of such opinions?

The judgment of our warrior falls under the same category. He does not reflect that a Divine word of promise is now attached to the waters of Jordan, with reference to him. The assurance is given him, in the name of the Almighty that he shall be healed by this water of his leprosy; consequently, no other stream can compare with this river in the power to heal. Yes, if the Lord connects a word of promise with it, even a cottage is better than a royal palace; a baked barley loaf more savoury than the most splendid feast; a staff in the hand of Moses more powerful than the sceptre of a prince; ay, and even a deficiency is of more value than the largest capital and abundance. What were all the medicaments in the world compared with the brazen serpent in the wilderness, after the Lord had said, "Whosoever looketh upon it, the same shall be healed?" What were many tons of oil compared with the poor cruse at Zarephath, after the benediction of the prophet had been pronounced upon it? The value of a thing is chiefly decided by the circumstance, whether a promise of Jehovah is attached to it or not. The scanty tables, empty cellars, and hard couches of the poorest amongst the children of God, must be estimated at a higher price than the full larders, silken sofas, and groaning tables of those who have no part in the promise, "The Lord careth for you. Ye shall be fed and clothed, and shall not want any good thing."

Naaman judged according to appearances, and not ac

cording to faith. He looked at the waters of Jordan sim. ply as such, without reflecting that they were something more for him, after the Bethesda angel of the divine bene. diction had descended into them. The bathing in Jordan seemed also to him a much too simple operation for him to promise himself any effectual result from it. If Elisha had proposed to him some more uncommon, circumstantial, and difficult task, Naaman's heart would have been the sooner accessible to hope. From this quarter also the instructions of the prophet ran directly contrary to the opinion of an invalid; their simplicity completed his des pair. "There is now no prospect left me," thinks he, "but a dreadful death! I perceive that all conspire against me. In alliance with an unmerciful destiny, they seek to complete my misery by cruel deception."

Such are his thoughts, and in a rough tone, he orders the horses to be turned round, and to drive off without delay. He is obeyed. The chariots drive round, the attendants take their places, the domestics ascend their camels, and the cavalcade moves forwards. But what are our feelings at this moment? Are they not as though we ought forcibly to seize the horses by their bridles, and close every barrier against the deluded stranger? Really it is enough to draw tears, to see the pitiable man at the open gate of his Zoar and his Bethel, with his whole wretchedness and misery, and yet about to return home again. And doubtless he would have returned as he came : no power in the world would have softened his obstinacy or shaken his purpose, if God himself had not mercifully interposed, and, with the hand of omnipotence, taken the bandage of deceit and delusion from his eyes. But the great Author and Finisher of faith is ready to do this also. He manifests the same faithfulness towards all whom he

intends to heal of the leprosy of sin. And how needful it is that he does manifest it! For supposing that the consciousness of guilt, together with the longing after reconciliation were already produced in thee, and he did not conduct thee further-really thou wouldst still go astray, even in sight of the manger and the cross, and miserably perish in the darkness of some self-selected path.

Naaman requires being disenchanted, humbled, and reproved. Now observe how minutely the Lord's procedure is directed to this threefold object. Before he takes the invalid in hand, he suffers the whole fury of his passion to discharge itself, that even as the Syrian is bodily unclean, he may also become morally so in his own eyes. In addition to this, he does not prevent him from really commencing his return; but acts on the contrary, as though he did not trouble himself about the heathen. This reserve of Jehovah naturally tended only to inflame the man's fury' still more but there was something abasing, humiliating, and deeply confounding for him in the circumstance, which was not exactly softened by the fact that God, as the instrument of his further procedure, did not employ the prophet, nor one of our hero's adjutants, but ordered Naaman's coachman and baggage-servants to reprove their master, like Balaam's ass its rider.

The cavalcade has already proceeded some distance on the way. Elisha continues in his chamber, sighing for eyesalve for the infatuated heathen, when all at once the servants, who regarded the matter with more simple eyes, surround their master's chariot, and begin as reverentially, as fervently and urgently, to conjure him to follow the injunction of the prophet, and to try at least the proposed remedy. "My father," say they, in a cordial and confidential manner. It might therefore be inferred from their

mode of address, that Naaman, in his domestic circle, was a kind and benevolent master; and such is the case also with many a one in his customary manner of life, until something similar is enjoined upon him to the washing in Jordan, in order to be made clean. How soon may a lamb then become an adder! But if the result prove more favourable, you may safely believe that grace has had its hand in the affair. To the heart which is under Divine influence alone, is the preaching of the blood of sprinkling no stumbling-block nor foolishness. Where this influence is wanting, the most affectionate mode of address will produce as little effect as the most alarming admonitions to repent and flee from the wrath to come. The man will show thee his teeth, but not a tearful eye.

But hear how the servants support their entreaties. Remarkable are the words which proceed out of their mouths. We are almost tempted not to believe our own ears. "My father," say they, "if the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?" Tell me, from whence is it that these cameldrivers derive such wisdom? To what school are they indebted for such profound intellectual knowledge? Who enabled them to cast such a deep and penetrating look into the human heart, and to unveil to us, in such brief and suitable language, one of its most delicate and latent features? O certainly, they are in the right! If Elisha had made some great exploit the condition of the cure-a pilgrimage through the Arabian desert-the ascending of some lofty mountain on his knees-a fasting of several days together a costly sacrifice, or something of that nature-Naaman would have cherished good hopes, and have assented to it without delay. But a washing in Jordan