of this world, the eagerness with which they are welcomed, their every religious platitude is cheered, their worldliness condoned, their approbation courted, and their every contribution or patronage received, however churlishly or selfrighteously bestowed-all this is fraught with terrible consequences. We deceive these men, and contribute to the ruin of their souls, encouraging them to walk proudly where they should kneel humbly, and we grievously misrepresent Christianity, as if its existence or support depended on such help. True and living faith in our Master should produce in us consciousness of the dignity of our office, preserving us from stooping to degrade, not ourselves, but the office which we hold, and with it Him Who has called us to His work.

And now the meaning of Elisha's directions will become apparent. Contrary to Naaman's expectation, the prophet did not "come out," nor yet did he, calling " on the name of Jehovah his God," "strike his hand over the place, and recover the leper." This would have been magic, Syrian miraclemongering, such as Naaman had looked for. He must learn that not the prophet but Jehovah recovered the leper; not by the putting forth of the power possessed by a man, but by the quickening Spirit of the Living God. We cannot pardon, nor give absolution, nor make a man whole. For the pretence of that, men may apply to a spurious priesthood; for the reality we point to the Living God, keeping ourselves entirely in the background. Nor was there need for any extraordinary measures. "Wash in Jordan seven times," the covenant, or sacred number. Use the spiritual provision of Israel, and it sufficeth.* Whatever your sin or

*Both the washing and the sacred number "seven" bear reference to the typical ordinances in the Levitical law on the purification of the leper (Lev. xiv. 7, 8, 9, 16, 27).

need, go to Christ. His blood cleanseth from all sin; His grace is sufficient for you. We have no other remedy, and we need none other.

But why wash in Jordan-why not in any other river? Because it was Israel's provision, and because, though Israel was humiliated in consequence of its guilty monarch and apostate rulers, there was yet infinite power in its spiritual provision. To us also is this the lesson. There is none other way than that of God's provision for Israel, Jesus Christ; and though the Church seem weak and small by the side of earthly kingdoms and powers, yet the gracious provision of our Lord is all-powerful. And this is the last and most humbling lesson of all, which every Naaman must learn to deny the ̈· "Abana and Pharpar" of the world's wisdom, power, and greatness, and to choose that humble, humiliating way of coming to God, and receiving benefit at His Hand. From Naaman's point of view, it is easily understood how he would fail to perceive the need of such humiliation, and indignantly refuse to submit to it. For, in the opinion of many, is not one religion as good as another? But the point of the direction lies not in the command to wash, but to wash in Jordan. It matters not what distinctions surround, nor what earnestness is exhibited in connection with false religion. The Gospel of our Lord Jesus Christ is that truth which alone can save us. Then, however humiliating to our natural pride to submit to come in this manner, let us go, or we shall never recover this leper." Let us learn that religion which is not associated with brokenness of heart, is not of the Holy Spirit's working, and as destitute of result to our eternal good, as washing in the rivers of Damascus would have been for the recovery of the leper. The hard heart must be broken, and natural pride laid low. ourselves lost sinners, see that there is no

We must feel other mode of

recovery than by the Blood of Jesus, and be made willing to come in the Gospel way, no matter at what cost to pride and natural unwillingness. This may require and imply a very painful process to the natural heart. "Flesh and blood cannot inherit the Kingdom of God." The Gospel is a humiliating way, which we enter by the strait gate, when all must be left behind, all renounced, and all given up, that we "may win Christ and be found in Him." We must come as sinners, who so need Christ that they need nothing else, and count all as loss for the excellency of His knowledge. The soul is most precious; it can in no other way be recovered. Here flow the waters of Jordan, sufficient for the healing of all, and free to all. Here is Christ sufficient for all, and offered to all. The hindrances are within, not without our own hearts. It is most easy to believe--we have only to go and wash, and we shall be clean. Yet it is most difficult so to believe; its very ease constitutes its difficulty. We cannot believe without a broken heart, without such a sense of need as will bear anything if it can only get Christ. The work is indeed finished for us; but the pride of the natural heart rebels against this simple, humble way. Except we be converted and become as children, we shall not enter into the Kingdom of Heaven.

we are.

Do we then ask, What are we to do to be saved? If we feel our need of Christ, let us simply go to Him, and just as Let us tell Him our case, and ask Him to give us the broken heart; let us come in faith, for He has never turned from any who so came to Him; let us wrestle and persevere till we are heard, answered, and saved. As guilty and unclean, as lepers, let us come in faith to that Blood which cleanseth from all guilt and uncleanness; let us submit to God and believe in His Christ, and so shall we with joyous hearts learn that verily there is a God in Israel.

And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 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. And he returned to the man of God, he and all his company, and came, and stood before him and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused."-2 KINGS V. 13-16.

:

THAT Syrian soldier must have been kind and considerate, as well as brave, since so many of his dependants had learned to love him. It seems so easy to gain the affections of the poor, unless they have been spoiled by our own folly; and it gives them such joy to find an outlet for their affections, that one almost wonders that the rich should be so sparing in bestowing this luxury upon themselves and their humbler neighbours. Indeed, in this matter the world too often shames the Church. Too often it even seems forgotten that courtesy is expressly enjoined by the Holy Spirit on Christians; and that the principle of courtesy lies in considerateness for the feelings of others: in quickness and delicacy in understanding, and in kindliness and readiness in meeting them. So far as we can judge, the household of Naaman was bound together by affection. The same spirit seemed to animate all its members. As we recall the words of that Jewish maiden, we think of Naaman's wife as loving

M

and earnest. Jewish maiden was for the recovery of her master. And even in the moment when Naaman "turned and went away in a rage," his servants were not afraid to come near," and oppose their advice to his passion, addressing him in language which shows the cordiality of their relations.

And again, the heartfelt wish of that little

66

On how small a matter may our whole life turn-alike in its bearings on time and eternity! Upon an outburst of temper on the part of a kind, quick-tempered man; upon the presence of some prudent attached servant; upon a remonstrance, upon a word fitly, calmly, seasonably spoken! Upon all these--and yet in reality on none of them, but on the gracious arrangement of all things by the Lord in His purpose of mercy. On this occasion at least, a sullen temper, or a self-sufficient manner would have deterred unbidden but interested counsellors. But even this open, kindly temper of the Syrian was the good gift of the good Lord. in the Church also is apparent. The sullen and the generous may be alike converted; vessels for the Master's use may be made of both; yet it seems difficult to understand how a golden vessel could ever be made out of hard wood. And though we know that all is of grace, and that He giveth more grace, we feel none the less grateful for His gifts. Nor will grace supply that which can otherwise be obtained. And kindliness, openness, and generosity can in great measure be got by our own efforts, grace making us watchful, influencing us to covet the best gifts, rendering us selfobservant, and leading us to seek Divine help in overcoming our natural failings. Again, it deserves special notice, that God has His instruments always in readiness when He needs them, and that often they are of the humblest character. Once more were slaves to become the means of effecting their master's true freedom. Nor were they even religious