thee, Wash, and be clean ?" Naaman saw and felt the force of this remonstrance and advice; and as he had not disregarded the counsel of the "little maid" because of the obscurity of her condition, he did not scorn the advice of his more immediate attendants. “Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child, and he was clean."

If Naaman's haughty disregard of the prophet's command merited our condemnation, his ultimate submission and compliance call for praise, and hold out an example for our imitation. This is the very spirit in which the revelation of mercy ought to be met. As Naaman's proud rejection of the prophet's counsel is an affecting instance of that resistance which the pride and self-sufficiency of man offer to the plan of mercy which the Gospel reveals to us, so his submission to the Divine appointment shows us the manner in which guilty and polluted beings ought to meet and accept that method of pardon and salvation which God has devised and executed for this rebellious world. From this Syrian leper we may all learn how we should believe unto salvation. We are all guilty in the sight of Heaven; and, instead of inquiring what " great thing" we should do to purchase our pardon and acceptance, it is ours to acquiesce in the gracious revelation of mercy which God has been pleased to make. He has himself done the "great thing" for us, he has provided a mighty Deliverer, an allsufficient sacrifice, and he leaves the simple thing

to be done by us,-to believe in Jesus to the saving of the soul. Infinite Mercy has opened the fountain for sin and for uncleanness; and all that is required of us is to wash in it and be clean. We must not pause to speculate about the adequacy of the means to the end; but, casting down imaginations and every high thing that exalteth itself against the knowledge of God, we must bring every thought into captivity to the obedience of Christ. It was after this manner that Naaman acted at the last. Instead of speculating about the comparative natural virtues of the " rivers of Damascus" and of "the waters of Israel," he "washed himself seven times in Jordan, according to the saying of the prophet, and he was clean." He complied with the Divine injunction, and he received the Divine blessing. Let this spirit of humility and faith which animated and blessed the Syrian leper be ours; and while we hear the message of mercy, let us believe in the Lord Jesus and be saved. The neglect or disregard of this offer of salvation will be followed by consequences as fearful as they will be irretriev able. Had Naaman returned to his native land without washing in Jordan, he might have flattered himself for his decision and firmness, and the Syrian physicians might have joined him in the laugh at the simple and harmless remedy of the prophet of Samaria; but he would have been a leper till his dying hour. And if we live on in neglect of this great salvation, the leprosy of sin will hang upon us till we reach the grave, and our immortal souls shall be lost for ever. Come, then, and wash away

your sins, calling upon the name of the Lord; and then will he manifest himself unto you in another manner than he does unto the world, and fill you with joy and peace in believing. When Naaman 'came up from the waters of Jordan, "his flesh came again like unto the flesh of a little child." And your faith in Jesus shall not be less effective. Washed in the blood of the atonement, you shall shine in the beauties of holiness. The leprosy of sin shall be removed; and, renewed in the spirit of your minds, you will advance in meetness for the inheritance of the saints in glory. "The blood of Jesus Christ cleanseth from all sin ;" and the law of the Spirit of life in Christ Jesus maketh us free from the law of sin and death.

SERMON IX.

2 KINGS, v. 18.-" 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."

ALTHOUGH it appears from many statements and prescriptions in the Levitical law, that the Jewish legislator contemplated the conversion of idolaters to the faith of Israel, and their reception into the Church of the Living God, it does not appear that the work of proselytism was either rapid or extensive. The zeal of proselytism does not seem at any time to have been a prominent feature in the character and conduct of the members of the Jewish Church; and how careful soever they might be in observing the laws prescribed for their treatment of "the stranger that sojourned within their gates," it does not appear that they put forth any signal efforts to swell the number of converts to "the hope of Israel." When the conversion of any individual of the idolatrous nations around them was marked by any circumstances peculiarly interesting and instructive, their historians have been careful to note and record them; and few passages in the history of the Church of God will be found more deserving of our study

and attention than the details of the character and conduct of those converts. They give us an insight into the workings and passions of the human heart, that can never fail in interest and instruction, and bring before us views of the nature and obligations of true religion, which cannot be too frequently or too deeply impressed upon the heart.

Of those ancient converts to the knowledge of true religion, there is none whose history will more amply repay our most careful study and attention than that of Naaman, "the captain of the host of the king of Syria." Whether we attend to his history and deportment before, or subsequently to, his conversion, we meet with the richest variety of moral and religious instruction. When we attend to his conduct before he was healed of his leprosy, and thus rendered a monument of the power and mercy of the Most High, we meet a series of moral lessons which all of us should treasure and preserve. The mixture of grandeur and humiliation in his person serves to remind us that there is ever some circumstance in the lot of man to moderate and restrain the joy of prosperity, and to repress those anxious desires with which many are apt to look at the condition and enjoyments of the great and affluent. The offence which he took at the seeming neglect of the prophet, under the influence of which he had well nigh rendered abortive his journey to the land of Israel, warns us of the injurious tendency of pride and vanity, and teaches us the value of a meek and quiet spirit. While the proud scorn with which he regarded the simple means prescribed by the pro