THE Story of Naaman, as it is tranſmitted to us in the ſacred Pages, affords a Variety of Inſtructions, ſuited to the ſeveral Circumſtances and Conditions of human Life. Altho' he was a Pagan, the Holy Ghoſt himſelf has been pleaſed to mention him with ſingular Reſpect; and to repreſent his Character, not altogether unworthy the Imitation of thoſe, who are favored with ſuperior religious Advantages. This Syrian Commander appears to have been a great Man in himſelf, as well as by the Favor of his Prince. His Honors were well ſupported by his intrinſic Worth: He filled with Dignity the high and important Station to which he was advanced. And beſides the advantageous Figure which he bears in the Writings of the Old Teſtament, our Lord has taken Occaſion to ſpeak of him in the New, Luke iv.27. as one for whoſe Perſon God had a particular Regard, and for whoſe Welfare He was peculiarly concerned.

Human Nature, we know, has been much the ſame in all Ages. Preſently after the Fall thoſe Luſts of Men began to conceive and bring forth, from whence come Wars and Fightings. The untimely Death of Abel was a ſhocking Proof of this, who fell a Sacrifice to the Envy and Rage of his unnatural Brother. Such Luſts as theſe warring in the Members of ſingle Perſons, influenced alſo the Communities which theſe Individuals compoſed; and States and Kingdoms as they roſe in the World, ſoon began to look upon one another with a jealous Eye; and to diſcover an unreaſonable Fondneſs of enlarging their own Bounds, and flouriſhing upon the Ruins of their Neighbors. So that after all that has been ſaid of the Innocence and Simplicity of former Times, by thoſe who have rather conſidered what Mankind ought to be, than what in Fact they have been: It is certain, that War was as unavoidable, and an Addreſs in this fatal Art as neceſſary, in the early Ages of the World, as they are at preſent. To this Service Naaman devoted himſelf; and for this he had peculiar Talents; poſſeſſing at once the Intrepidity of a Soldier, and the Capacity of a General. He was in his Perſon, a mighty Man of Valor; and in his Poſt, he was Captain of the whole Hoſt of Syria.

His ſuperior Talents were neither buried in Indolence and Supineneſs; nor ſo miſapplied, as to be worſe than uſeleſs. Had either of theſe been the Caſe, he would not have been repreſented in holy Writ as ſo honorable a Perſon. But that which exalted his Character, and threw a Luſtre around it, was, that he conſidered himſelf as born for others; and as Honor called, and Duty obliged him, he employed his Capacity and Power for the Good of his Country, and bravely endeavored the Deliverance of Syria.

Naaman happily accompliſhed thoſe public Services which he had undertaken; and Providence tho't fit to crown his generous Fortitude with ſingular Succeſs. God, who has reſerved in his own Hands the Fate of Empires and Kingdoms; who exalts them with a Smile, or depreſſes them with a Frown, was pleaſed to honor him as an Inſtrument of conveying to the Syrians, that Proſperity which he had deſigned for them. By him, ſays the Text, the Lord had given Deliverance to Syria.

No wonder then that Naaman was ſo high in the Eſteem of his Prince. He was a great Man with his Maſter. The King was ſenſible of his Worth; had a juſt Reſentment of his important Services, and gave him Marks of his peculiar Favor. Such was his Confidence in him that he appointed him General of his Forces: And his tender Affection for his Perſon appears in the Letter which he wrote on his Behalf, and ſent by his own Hands to the King of Iſrael. — It is happy for Princes when they diſtinguiſh between the precious and the vile; when they are quick to diſcern and prompt to cheriſh and reward true Virtue and Merit; and only Perſons of this Character are allowed to poſſeſs their Affections, and to be exalted by their Favor. Then their own Honor and the People's Happineſs will flouriſh together: — For where the People are happy, the Ruler m ••• be glorious.

But we have not yet conſidered Naaman's Honor in the full Extent of it. He was the Darling of the People, as well as the Favourite of his Prince; not only a great Man with his Maſter, but honourable; i. e. according to Biſhop Patrick, he was highly eſteemed and honored by his Fellow Subjects. This is an additional Proof of the intrinſic Worth and Goodneſs of his Character; a ſtrong Preſumption that he neither gained his Advancement by diſhonorable Means, nor employed it to any baſe unworthy Ends. The Syrians found their own Happineſs in his Exaltation. After extending the Glory of his Country abroad, he did not, like ſome Conquerors, return Home to enſlave it. His Perſonal Valor, and his victorious Army were the Defence, not the Terror of the People: — they reaped the happy Fruits of the Toils he endured, and the Dangers which he faced:—they owned their Guardian and Benefactor; and as ſuch, far from envying his Greatneſs, they rejoiced in it, and augmented it with their own Applauſes.

What a great and happy Man does Naaman appear to be! Adorned with ſo much Virtue! Crowned with ſuch Succeſs! A choſen Inſtrument in the Hand of Providence to deliver his Country! So diſtinguiſhed by the Favor of his Royal Maſter; and ſo high in the Love and Admiration of the People! But alas, pure and unallayed Proſperity is what the preſent Life, will by no means admit. Human Nature at its beſt Eſtate is but imperfect; and the moſt happy Circumſtances the World can place a Man in, are always mingled with ſomething diſagreable and adverſe. Naaman in the Heigth of his Power, and the Fulneſs of his Glory was ſeized with a diſtreſſing Diſeaſe, which all his Greatneſs could not defend him from, nor all his Fortitude make him eaſy under. He was a mighty Man in Valor, but he was a Leper. In his Affliction he hears by a captive Maid of the Prophet Eliſha, and the Wonders performed by him in the Name of his God. Immediately he ſets out on his Journey to the Prophet, and implores the Help of the Deity, whom he worſhipped. — But how often is the Wiſdom of God Fooliſhneſs with Men, and the Juſtneſs of His Appointments called in Queſtion by the prejudiced Great, and the ſhort-ſighted Politicians of the Earth! Naaman is at firſt offended with the Method which the Prophet directs for his Recovery: It was plain and ſimple, and therefore with him it was fooliſh; not conſidering that the Waters of Jordan, at the Appointment, and with the Bleſſing of the God of Iſrael, could do that, which the moſt coſtly Medicines, joined with all the pompous Superſtitions of Syria, were never able to effect. — But by the prudent Advice of his Servants, he is ſoon bro't to a better Mind; he waſhes in Jordan, and is clean. Struck with Aſtoniſhment at the Greatneſs of the Miracle, and filled with Gratitude to the Author of it, he adores the Power and Goodneſs of Eliſha's God, and reſolves to offer Sacrifice to no other. Now I know, ſays he, that there is no God in all the Earth, but in Iſrael. Thy Servant will not offer Sacrifice, but unto the Lord.

After this Acknowledgment and Reſolution, it is ſtrange to hear Naaman deſiring Leave to attend his Maſter to the Houſe of Rimmon, to bow with him there: and altho' his Intention in this was rather to pay Reſpect to his Prince, than any Honor to the Idol; yet he was ſenſible himſelf that the Action carried in it the Appearance of Evil, if nothing worſe; for which Reaſon he begs it may be pardoned. It is hard, even for an honeſt Courtier to maintain an inflexible Virtue; and here the Fortitude of Naaman appears to fail him, tho' he was upon the whole a Man of Integrity: He was a new Convert, and diſcovered ſome Weakneſs; but he was a real one, and as ſuch the Prophet bids him depart in Peace. —Thus the ſevere Affliction of Naaman proved in the End of the greateſt Advantage to him: had he not been a Leper, he might ſtill have remained ignorant of the true God; but the Loſs of his Health was abundantly made up in the divine Knowledge which he attained; and he would really have been more great and happy in this Knowledge alone, than the moſt proſperous Circumſtances could have made him without it.

This Paſſage of ſacred Hiſtory, thus deſcanted upon, ſuggeſts to us ſeveral Obſervations, not altogether foreign to the preſent Occaſion.

IN the FIRST Place, We may obſerve from it, that true Fortitude is an honorable Quality; and repreſented as ſuch in the ſacred Oracles. It is indeed unhappy for the World, that the Profeſſion of a Soldier is become ſo neceſſary an one. No Perſon of Humanity, and much leſs one poſſeſſed of that divine Benevolence which Chriſtianity inſpires, can help being ſenſibly touched, when he contemplates the Confuſion and Miſery which War introduces; and obſerves, how ingenious Men are to contrive, and how prompt to carry into Execution, the ſureſt Methods of deſtroying one another. But ſince Communities have their Rights as well as private Perſons; and each one, not content with the Enjoyment of its own, is but too apt to invade the Rights of others; the Welfare of a State does therefore call for Valor as well as Policy; and the Soldier is as neceſſary to a Community as the Magiſtrate: While the latter preſerves it from inteſtine Confuſions, the former is to defend it from foreign Invaſions. The military Character, when viewed in this Light, is an honorable one; and the Succeſs of a Soldier, who acts in the juſt and neceſſary Defence of his Country, is truly glorious.

It is certainly for the Intereſt of a Community, to treat with Reſpect thoſe martial Accompliſhments, which in the preſent State of Things, are ſo neceſſary to its Defence. Honor is the Parent of brave and meritorious Actions, and the Politicians of the World have endeavoured by this Means to propagate them. They have known that the Love of Life ſo deeply implanted in our Nature, is apt to make Men ſhrink back from thoſe dangerous Services, to which the Safety of their Country may call them: and accordingly they have endeavored to leſſen this, by artfully addreſſing to the Love of Fame, an Affection as natural to Men as the former, and oftentimes ſuperior to it. By this Motive alone, many have been led to ſerve their Country in the moſt important Inſtances, who, it is to be feared, would never have ſerved it upon better Principles. The Romans therefore had their particular Marks of Honor, to reward the Bravery of their Soldiers, according to their different Ranks and Degrees of Merit; and as Victories gave Occaſion to their Triumphs, ſo Triumphs, in their Turn, begot Victories.

Some perhaps may imagine, that tho' War is oftentimes neceſſary, and therefore lawful, yet it does not become Chriſtian Communities to take any ſuch Methods as theſe, to encourage and reward the Soldier; inaſmuch as they have a natural Tendency to inflame the Ambition of Men; to take them off from better Principles, and form them only into Pagan Heroes; whoſe Love of Glory was generally extravagant, and their Purſuit of it wild and fantaſtical.—But it is by no means the Deſign of Religion wholly to eradicate the natural Paſſions and Affections of human Nature; only to direct them to their proper Objects, and correct their Exceſſes. The Love of Fame, or a Deſire of the Eſteem and Commendation of others, tho' it may be too ſtrong, hurrying Men into a fooliſh and abſurd Behaviour, and ſo diſappointing itſelf, is nevertheleſs, under proper Regulations, a juſt Principle of Action. It is not indeed, the higheſt and the beſt; but it has it's Place, and in Conjunction with other Principles, is of great Service in the Conduct of human Life. The Goſpel therefore, has never required us to lay this Motive wholly aſide, but plainly allows, as the Author of Nature certainly intended, that it ſhould influence us in ſome good and reaſonable Degree. It even addreſſes to this natural Affection, and recommends the ſeveral Graces of the Chriſtian Life, from the Conſideration of their Decency — encouraging us to let our Light ſhine before Men; to think upon and practiſe whatſoever is honorable and lovely, as well as juſt and true; whatſoever is ornamental to human Nature, and perfective of it. The Rewards alſo, which the Goſpel promiſes to the Juſt in the coming State, are glorious ones:—They▪ who have been faithful to the Death, are repreſented in white Robes,—their Hands filled with Palms, and their Temples adorned with Crowns. So that our religious Profeſſion is no way inconſiſtent with the Purſuit of Glory, provided it be real and ſubſtantial, not falſe and imaginary. If there be any Virtue, and if there be any Praiſe, we are encouraged to follow it: — And as ſuch, Fortitude in particular is recommended to us. This Quality, ſo eſſential to the military Character, the Goſpel with all it's Peace and Good-will to Men, with all it's meek forgiving Spirit, is very far from condemning: It only gives us a juſt Idea of it; determines it's Limits; ſettles it upon proper Principles; and rejects the ſeveral Counterfeits of this Virtue, which commonly paſs in the World for Bravery, tho' they never deſerved ſo honorable a Name.

The Fortitude of a Chriſtian is not that Contempt of Death, which is founded upon a Slowneſs of Apprehenſion, and an Abſence of Thought; which is a meer Privation, rather than any poſitive Attainment, and no great Credit to one, who has the Figure of a reaſonable Being. It is different from the Courage that appears in other Men of quicker Apprehenſions; that flows from Warmth of Blood, and a briſk Agitation of the Spirits; that ſuſpends the Exerciſe of Reaſon, and raſhly plunges them into the greateſt Dangers. This ſort of Hero poſſeſſes much the ſame Kind of Ardor as the Horſe upon which he rides, who ſwallows the Ground with his Fierceneſs and Rage, and believeth not that it is the Sound of the Trumpet.—Many owe their Valor to a natural Firmneſs of Conſtitution;—to their having been habituated and enur'd to Dangers; — to a cruel and unnatural Delight in Scenes of Deſolation and Slaughter; — to a Spirit of Revenge; — or a ſenſual rapacious Diſpoſition, which makes them deſpiſe Toils and Hazards, from the Proſpect of rioting upon the Spoils of Victory.—But Chriſtian Fortitude is a Greatneſs of Mind, flowing from the rational and divine Principles of the Goſpel, that leads a Perſon at all Adventures to act up to the Dictates of his Conſcience, and renders him, while he does ſo, undaunted in Dangers, and unſubdued by Sufferings.

Our holy Religion admoniſhes the Soldier, to regulate his Ardor, and purſue his Glory by the Rules of Juſtice, without which, the Hero degenerates into a Robber and a Murderer; and his Infamy enlarges with his Succeſs. It inſtructs him to maintain the Activity of his Body, and the Vigor of his Spirit, by being temperate in all Things; and to acquire a Strength and Compactedneſs of Mind, able to endure Hardneſs, by the habitual Practice of Patience and Self-Denial. While it leaves him that Senſe of Honor ſo peculiar to the Profeſſion of a Soldier, it affords him other Principles to co-operate with and correct it; and all united give him a Firmneſs of Soul, which this alone would be inſufficient to. It obliges him to that habitual Honeſty of Intention, and Innocence of Behavior, which are always accompanied with a manly Confidence and Courage. It inſpires him with a diſintereſted Benevolence, a public Spirit, that animates him to exert himſelf in a Cauſe, in Proportion to the Importance of it to the Welfare of others; and makes him forget his own Eaſe and Safety, in the Service of his Country.

It has indeed been objected to the Goſpel that it does not particularly enjoin Love to our Country. But is not the whole Syſtem of it evidently calculated to promote that ſincere and univerſal Love to Mankind, which certainly comprizes in it this, and all other inferior ſocial Affections? Does it not oblige us in all Circumſtances, and upon all Occaſions to do the greateſt Good? And is not this obliging us to ſerve the Community to which we belong, in every Inſtance not inconſiſtent with univerſal Benevolence? This it primarily enjoins, and with very good Reaſon.

For altho' the Love of our Country is a noble Affection, yet it has its Limits, beyond which it degenerates into a Fault. It is evident the Romans were extravagant in it: — this Paſſion was ſo unbounded in them, that they ſent Terror and Diſtreſs with their Armies, to the moſt diſtant and peaceful Nations, and trampled upon the Rights of all Mankind, for the ſake of enlarging the Grandeur and Authority of Rome. However then we may admire their Courage, we cannot in this applaud their Virtue. For as the Intereſt of ſingle Families, ought always to be regarded in ſubordination to the Welfare of the Community: ſo the Love of our Country ſhould never be ſo great, as to ſwallow up thoſe Sentiments of Juſtice and Benevolence, which we owe to Mankind in general. It was therefore finely ſaid, I love my Friends well; I love my Country better; but I love the World of Mankind beſt of all. This is a Sentiment perfectly agreable to the Goſpel, and enters into the Character of the Chriſtian Hero. Chriſtianity allows us to ſerve our Country only in a juſt Cauſe; —in ſuch a Cauſe it obliges us to Action; and is able to inſpire us with an undaunted Spirit.—In ſuch a Cauſe it teaches us to depend for Succeſs upon Him, who loves Equity; who does his Pleaſure in the Armies of Earth, as well among the Hoſts of Heaven; and who gives the Victory where He pleaſes.—Or if Succeſs is denied, it diſpoſes us to acquieſce in the Divine Will, which is all-perfect; and to reſign Life with tranſport, not from the Hopes of immortal Fame here, a poor ſhadowy Exiſtence; but the Proſpect of that ſubſtantial Life and Immortality brought to Light by the Goſpel.

Nor is the Valor of the religious Soldier ever ſeparated from Meekneſs, and a generous Compaſſion to the vanquiſhed. To engage in Battle meerly from Hatred and Revenge, and to improve a Conqueſt to the gratifying any ſuch mean and rancorous Paſſions, is alien from the Spirit of the Goſpel, and a certain Indication of Littleneſs of Mind. Humanity and Pity, are eſſential Ingredients of a truly bold and great Spirit.—Such an one, knows how to enlarge his Glory, by ſetting Bounds to his Victories: Nor is he more ready to encounter an haughty and threatning Enemy, than to pardon and oblige one whom his Valor has diſarmed, and reduced into his own Power. A Coward has fought, ſays a polite Writer, a Coward has vanquiſhed, but a Coward never forgave. It was therefore handſomely obſerved to a great and ſucceſsful Warrior, who had ſhewn a remarkable Clemency to the conquered; You had ſubdued all the World before, but now you have gloriouſly ſubdued yourſelf.

The Government of our Paſſions is eſſential to true Fortitude. Slavery breaks the Spirits, and ſubdues the Force of the Mind; and there is certainly no meaner Slave than one who is maſtered by his own Paſſions, and cannot poſſeſs himſelf. The Man of chriſtian Bravery is free from this Bondage: He ſubjects every wayward Humor, and every blind Impetus to the Dictates of Reaſon and Religion: — Whenever he is called to the Battle of the Warrior, which is with confuſed Noiſe, and Garments rolled in Blood, he ſtill maintains ſomething of that Calmneſs and Serenity, with which we may ſuppoſe, an Angel executes the Wrath of Heaven. And in this Self-government, he appears to the Eye of ſober Reaſon, with greater Dignity, than in all his other Conqueſts: for he that is ſlow to Wrath is better than the Mighty, and he that ruleth his Spirit than he that taketh a City.

You ſee then, that as the Goſpel does not abſolutely condemn the Profeſſion of a Soldier, neither does it deprive him of the Valor which this Profeſſion implies: On the contrary, it recommends to him a refined and exalted Fortitude, and gives him the beſt Motives to ſupport it. Nor ought we to eſteem this Virtue, in the juſt Extent of it, a low and inconſiderable one; ſince the ſacred Scriptures have ſet it in another Light; and repreſented it to us, as accompanied with, and made up of, the pureſt and moſt divine Principles, that are ever to be found in human Nature.

A SECOND OBSERVATION is, That He only appears truly great, and worthy the Eſteem of Mankind, whoſe ſuperior Talents, and high Station, are improved to the Welfare of others. Notwithſtanding the Valor of Naaman; notwithſtanding his high and important Poſt, the Holy Ghoſt would not have repreſented him as ſo great and honorable a Perſonage, if he had not exerted himſelf for the Good of his Country, and given Deliverance unto Syria.

One of a narrow ſelfiſh Spirit, whoſe Charity ends as well as begins at home, who has burſt the ſocial Link that ſhould unite him to others, and make the common Intereſt his own, who only lives and feels for himſelf, is really mean and contemptible, and repreſented as ſuch in the ſacred Oracles. No external Circumſtances can add any Thing to the intrinſic Value of his Character: And Titles and Preferment to a Man of ſuch little Worth, are like a falſe Medium to an Object of Sight, they magnify him in Appearance, but not in Reality.

Neither will a ſuperior Capacity, added to theſe exterior Diſtinctions, be ſufficient to render him truly great; this being only valuable according to the Uſe that is made of it, and the Purpoſes to which it is employed. Let a Perſon be poſſeſſed of Valor or Policy in ever ſo high a Degree, yet if others receive no Benefit from the right Application of theſe great Qualities, Mankind owe him no Eſteem, nor can he juſtly expect it from them. Nay, a ſuperior Capacity, when ſeparated from an honeſt, diſintereſted, public Spirit; and under the Direction of ſelfiſh and baſe Principles, does but render a Man the more extenſively miſchievous, and therefore the more deſervedly odious.—Goodneſs then is eſſential to true Greatneſs, and he, the honorable Perſon, who like the Sun, is as extenſively uſeful, as exalted in his Station; who while he dazles with his Luſtre, refreſhes with his kindly Influences; and whom the World at once admires and enjoys.

Nor has this diffuſive Goodneſs ever been found to leſſen private Happineſs: On the contrary, he, who according to the Directions of the Goſpel, cultivates thoſe ſocial Inſtincts, which the Author of Nature has implanted in our Boſoms; and who makes the Good of others an Object of real Affection, is acquainted with a thouſand Pleaſures, which a contracted Heart knows nothing of. "He receives Happineſs at ſecond Hand, and by Rebound from others, as well as by direct and immediate Senſation;" and whether he ſerves his Country in the Cabinet, or in the Field, he really enjoys the Proſperity of the whole Community, in the ſame Proportion he endeavors to promote it. —This is the right Poſture of an human Soul; and in this Attitude it appears with true Beauty and Luſtre:—it appears, like one of thoſe ſuperior Beings, who glory in the Stile of miniſtring Spirits; and whoſe delightful Employment it is, under Providence, to defend and bleſs Mankind. Perſons then of this Character are entitled to the Eſteem and Praiſe of the World; and they who are more immediately under their Guardianſhip, and reap the Fruits of their public-ſpirited Conduct, they who ſit under their Shadow with great Delight, cannot help adding to their Eſteem, Gratitude and Love. All this is but a juſt Debt, to ſuch eminent Virtue and Goodneſs; and every Man ſhould be ready to pay his own Proportion of it. This is one way to ſpread theſe Qualities in the World, and increaſe the Number of ſuch Characters.

The Greeks therefore, were neither juſt nor politic, in baniſhing thoſe from the Common-wealth▪ who by their great and ſhining Actions, had gained the Admiration of the People. This bad Effect, ſprung indeed from a noble Cauſe, a Jealouſy of their Liberty; but in this, their Care was over nice and ſcrupulous; the weak Sollicitude of a too indulgent Mother, rather than a well-tempered maſculine Affection; plainly tending to diſcourage Perſons from diſtinguiſhing themſelves by public Services, and to leave that Liberty naked and defenceleſs, of which they were ſo extremely fond. Carthage imitated Greece in neglecting and ill-treating at a Time of Security, thoſe who had beſt ſerved her in a Criſis of Danger: and being not ſo fruitful of Patriots and Heroes as the other, this Conduct had a very unhappy Influence upon her Affairs. Hannibal indeed performed Wonders, under all his Diſcouragements from home; but this, was perhaps as much owing to the invincible Hatred which from his Infancy he had conceived to the Romans, as an Affection for Carthage, that had ſo ill rewarded his Bravery and Merit.

Nor can we think it ſtrange, if ſome of the greateſt Spirits among the Heathen, were by ſuch Treatment diſcouraged from ſerving the Public.— But the Principles of Chriſtianity, are able to ſupport us under ſo hard a Lot. Our divine Redeemer has taught us to regard the Rule of Duty, rather than the Acceptance of our Services; And to continue to do good, even to thoſe who return us ill; aſſuring us, that our Reward is great, while we thus approve ourſelves the Children of our Father in Heaven, who cauſes his Sun to riſe, and his Rain to fall, upon the evil, and the unthankful.

IN the THIRD PLACE, this Paſſage ſuggeſts to us, how much Influence the Providence of God has, in the Government of the World, and in crowning the Services of Patriots and Warriors with Succeſs. Little as Naaman knew Him, it was the God of Iſrael who fitted him for his high and important Poſt; who exalted him to it; and uſed him as an Inſtrument in his own Hand to give Deliverance unto Syria. He is the God of the Spirits of all Fleſh: From Him, we receive the Powers of our Bodies, and the Faculties of our Minds: He, diſtinguiſhes Men by their various Capacities, and places them in their ſeveral Stations. The Underſtanding of the prudent; the Authority of the great; the Valor of the mighty; and the public Spirit of the Patriot, are from Him —the Father of Lights, from whom cometh down every good, and every perfect Gift. God ſitteth upon the Circle of the Earth, and the Inhabitants thereof are before Him as Graſhoppers;—He, exalteth or depreſſeth them, putting down one, and ſetting up another; enlarging or contracting their Sphere of Influence and Activity, juſt as He pleaſes· And this he does among all Nations, among thoſe that are ignorant of him, as well as thoſe that know his Name, and acknowledge his Dominion.

We have a remarkable Inſtance of this in the Introduction of the Perſian Empire. Cyrus the Perſian, was no more a Worſhipper of the true JEHOVAH, than Naaman the Syrian: yet, he was an elect Servant of God, formed by his Spirit, and employed in his Providence, to accompliſh ſome great and important Ends, which his Wiſdom had deſigned. The Prophet Iſaiah, gave a particular Account of him, and the Purpoſes God intended to anſwer by him, ſeveral Ages before he was born. Iſai. xlv. Thus ſaith the Lord to his anointed, to Cyrus, whoſe right Hand I have holden, to ſubdue Nations before him: and I will looſe the Loins of Kings, to open before him the two leaved Gates, and the Gates ſhall not be ſhut. I will go before thee, and make the crooked Places ſtrait; and I will break in Pieces the Gates of Braſs, and cut in ſunder the Bars of Iron. And I will give thee the Treaſures of Darkneſs, and hidden Riches of ſecret Places, that thou mayeſt know, that I the Lord, which call thee by thy Name, am the God of Iſrael. For Jacob my Servant's ſake, and Iſrael mine Elect, I have even called thee by thy Name: I have ſurnamed thee, though thou haſt not known me.

God had determined to humble the proud and oppreſſive Power of Babylon. Cyrus was appointed to this Service, and accompliſhed for it. God led him by the right Hand to the Battle: for him, he broke in Pieces the Gates of Braſs, and cut in ſunder the Bars of Iron: And in that very Night in which Belſhazzer was drinking with his Nobles in the holy Veſſels of the Temple, and the Hand-writing came out upon the Wall; in that very Night, Cyrus in a ſurprizing Manner entered Babylon; ſlew the impious Prince with his Nobles; and fulfilled the divine Predictions and Decrees. As to the Method he made uſe of to penetrate into the City, by draining the deep Channel of Euphrates, a Stratagem without a Parallel in Hiſtory, this, was put into his Heart by Him, who had anointed his Servant with Wiſdom, as well as girded him with Power: for this Circumſtance is particularly mentioned by another Prophet: Jer. l.38. A Drought is upon her Waters, and they ſhall be dried up.

So that let Men think as they pleaſe, of their own Influence and Importance, it is God that governs the World; who circumſcribes the Bounds, and fixes the Dates of Empires and Kingdoms: Who raiſes up one for a Deliverer, and employs another as a Scourge. The Hearts of Princes and Generals, of Stateſmen and Politicians, are in his Hand, and he turneth them, as the Rivers of Water are turned. He can ſtrike Terror into the braveſt Heart, and ſcatter Confuſion among the moſt regular Army. So that when He pleaſes, the Race is not to the ſwift, nor the Battle to the ſtrong; but one, ſhall chaſe a thouſand, and two put ten thouſand to Flight.

God then is to be acknowledged in all our Ways▪ Him we are to praiſe for all public Deliverances; and upon Him we are to depend, for public Tranquility. "For when He giveth Quietneſs, who then can make Trouble? And when He hideth his Face, who then can behold Him? Whether it be done againſt a Nation, or againſt a Man only."

FOURTHLY, We cannot but obſerve from our Text, the Regard God is pleaſed to manifeſt, even for Pagan Nations; and that He ſometimes makes uſe of ſuch, to puniſh the Crimes of thoſe, who profeſs his Name, and are viſibly related to Him. Syria, with the reſt of the Gentile World, was corrupted with Superſtition and Idolatry; and too much loſt to the Knowledge of the true God, the Maker of Heaven and of Earth. But forgetful as this People were of Him, God was not wholly unmindful of them: He raiſed up his Servant Naaman for their Protection and Deliverance; giving them Succeſs by him, even againſt the People of Iſrael. And, as ſome of the ancient Jews ſay, he was the Man, whoſe Arrow, under the particular Direction of Providence, entered between the Joints of the Harneſs of Ahab, and carried the juſt Vengeance of Heaven, to that impious Prince.

The God whom we worſhip, having made of one Blood all Nations to dwell upon the Face of the Earth, looks upon every one as Part of his Charge, for whoſe Welfare he is pleaſed to concern himſelf. Being all his Offspring, none are excluded from the Care and Bounty of his paternal Providence. His tender Mercies are over them all, even ſuch, as do not enquire after God their Maker; do not conſider, what Hand ſupplies their Wants, nor by whoſe Goodneſs they are maintained. Among theſe, He has not left Himſelf without Witneſs, in that he gives them Rain from Heaven, and fruitful Seaſons, filling their Hearts with Food and Gladneſs.

Not, that all, who have not a divine Revelation, are therefore wholly deſtitute of every Thing pleaſing and acceptable to God. The ſingle Inſtance of Naaman, is enough to convince us of the contrary. And the Apoſtle ſuppoſes, that the Gentiles who have not the Law, may do by Nature, many Things contained in the Law: being a Law to themſelves, and having the Works of it, in ſome Meaſure written upon their Hearts. They want indeed thoſe peculiar Talents and Advantages with whi •• 〈◊〉 are ſo happy as to be entruſted; and therefore God requires and accepts the leſs from them. According to that everlaſting Rule of Equity; that to whom Men have committed much, of them they will aſk the more.

The Jews rated themſelves by far too high, meerly upon Account of their external Relation to God, and their religious Priviledges. They treated other People with great Contempt, calling them the baſe Children of Earth, while they looked upon themſelves as the Sons and Favorites of Heaven; and impatiently expected the Time when they ſhould ſubject all Nations to their Dominion, and triumph upon their Ruins. But God thought fit, often to puniſh them for their Sins, which their diſtinguiſhing Priviledges did but render the more heinous, by thoſe very Gentiles, whom they ſo much deſpiſed and abhorred. So he did by the Aſſyrians, according to the Prediction of the Prophet Iſaiah; Chap. x.5, 6, Ver. O Aſſyrian, the Rod of mine Anger, and the Staff in their Hand is mine Indignation: I will ſend him againſt an hypocritical Nation, againſt the People of my Wrath will I give him a Charge, to take the Spoil, and to take the Prey, and tread them down as the Mire of the Streets. And thus he did by the Romans afterwards. The Jews were warned not to ſay, ſo confidently, within themſelves, We have Abraham to our Father: They were warned, that the Time was coming, when their external Priviledges would be no Security to them: And the Ax would be laid to the Root of the Tree. But when they continued obſtinate in their Sins, under all their Advantages for Repentance; and had filled up the Meaſure of their Iniquities; God ſent the Roman Army, to execute upon this devoted People, Wrath unto the uttermoſt.

Of a Truth then we may perceive, that the moſt High is no Reſpecter of Nations, any more than Perſons; and that he treats Communities not according to their religious Priviledges, but the Manner in which they improve them. They who abuſe peculiar Favors, may expect peculiar Marks of divine Reſentment; while ſuch as are faithful over a few Things, are more virtuous under leſs Opportunities, ſhall in no wiſe looſe their Reward.—And what a ſevere Cenſure are the Virtues of ſome Pagans, upon the Lives of many Chriſtians. If ſome of them, notwithſtanding the Diſadvantages they laboured under, were yet great Examples of Juſtice and Integrity, a brave and a public Spirit; while we on the contrary, with all the ſuperior Light and Encouragements of the Goſpel, are oppreſſive and rapacious; poſſeſſed of a narrow ſelfiſh Diſpoſition, that prevents us from encountering any Difficulties or Dangers for the public Good, and diſpoſes us to purſue our private Intereſt to the Hurt of the Community; can we avoid bluſhing upon ſuch a Compariſon of ourſelves! Can we avoid ſeriouſly reflecting upon the Words of our Savior, It ſhall be more tolerable for Tyre and Sidon in the Day of Judgment than for you!

AGAIN, The Story of Naaman preſents us with a lively Picture of the Imperfection of the preſent State, and the Vanity of human Greatneſs. In the Heigth of his Proſperity he was arreſted with a diſtreſſing Malady, for which, neither his Prince, to whom he was ſo juſtly dear, nor the whole Country he had ſo well defended, could afford him any Cure. Under this Infelicity, the Leader of the Hoſt of Syria, the valorous, the ſucceſsful, the admired Naaman, might envy the Condition of the meaneſt Slave.

Such is the Inconſtancy of Human Affairs! So flattering and deceitful a proſperous State. Men are apt to admire it at a Diſtance, not conſidering the Troubles and Diſaſters to which it is liable; but when they have climbed to this envied Heigth, expecting nothing but a bright Sun and a ſerene Sky, the Cloud which before appeared no bigger than a Man's Hand, ſuddenly enlarges, and there is the Sound of Abundance of Rain. When with great Care and Labor, we are at length poſſeſſed of what are generally eſteemed the beſt Accommodations to Happineſs, ſome unexpected Accident daſhes all our Hopes, and ſome diſtaſteful Drop, embitters all our Cup.

Man in his preſent State is a ſtrange Mixture of Weakneſs and Strength, of Meanneſs and Dignity: Health is nearly allied to Sickneſs, and Life, in the moſt perfect Enjoyment of it, has but a thin Partition from Death. They who have the Lives of Millions at their arbitrary Diſpoſal, cannot in the appointed Hour, ſecure their own: And they, who upon Account of their Authority are called Gods, and repreſent in ſome meaſure the Majeſty of Heaven, may yet ſay to Corruption, Thou art my Father, and to the Worm, Thou art my Mother and my Siſter. It is Folly therefore very highly to value any ſuch external Diſtinctions in ourſelves, and more ſo, to depend upon them in others. It is Folly to confide for Protection and Happineſs, in thoſe who cannot defend themſelves: To put our chief Truſt even in Princes, who are but the Sons of Men; whoſe Breath goeth forth, and they return to their Dust.

An affecting Inſtance of this Inſtability of human Greatneſs, our gracious Sovereign, and the whole Britiſh Nation, with its Dependencies, are now mourning. We have indeed, beſides lamenting Him in ſecret, been paying our open and ſolemn Reſpects, to the Memory of our late dear and Illuſtrious PRINCE; and the dark Diſpenſation of divine Providence, in his untimely Removal from us, has been repeatedly taken Notice of from the Deſk. Yet upon this returning public Occaſion, I cannot forbear to ſay;—that we have loſt a Prince, who by a ſhining Example of Self-government, too ſeldom found in ſuch exalted Stations, gave the ſureſt Pledge of a prudent and ſteady Adminiſtration, whenever he ſh ••• d have aſcended that Throne, to which He was entitled by Birth, and for which we hoped He had been deſigned by Providence: — A Prince, of ſuch uncommon Humanity and Sweetneſs of Temper, that had He not been ſo carefully educated in the Principles of Liberty; had He not known Himſelf for ſo many Years the Heart of a Subject; had He not learned from ſo great, and to Him peculiarly engaging Example, how much it is the Glory of a Monarch to rule a free and a happy People; yet his Goodneſs alone, would have rendered Him as much concerned for the Rights of the Subject, as his own Prerogative; and effectually ſecured us from the terrible Conſequences of arbitrary Power:—A Prince, in whom this amiable Quality was ſo conſpicuous, and ſo remarkably influenced all his domeſtic as well as public Conduct, that we have good Reaſon to think, he valued his Greatneſs only as it enlarged the Sphere of his Uſefulneſs; and ſenſible of the important Duties connected with the Dignity to which He was born, eſteemed it a painful Preheminence, which yet, for the Sake of others, He was not only willing but glad to ſuſtain:—A Prince, whoſe Goodneſs extended from ſo high a Station, to the meaneſt Perſon, and the moſt remote Subjects of the Britiſh Crown; and from whom, we in particular promiſed ourſelves much Happineſs, as He was not inſenſible, how cloſely the Intereſt of theſe Northern Colonies and the Britiſh Nation are conjoined, and was known to have expreſſed a particular Concern for us. — We have loſt a Prince, who ſerved the Cauſe of Religion and Virtue as far as his own great Example would go, which was certainly very far in ſuch degenerate Times; whoſe Bounties were employed in a Princely Manner to the ſame noble End; and who, had Providence ſeen fit, ever to have enlarged his Influence, would doubtleſs have ſerved it in the ſame Proportion: — A Prince, who as his own Heart was tender, like that of good King Joſiah, and He knew the Force of Conſcience in his own Breaſt, expreſſed a particular Regard for the Rights of this Principle in others, and was deſirous to remove as far as might be, the Burdens and Reſtraints, that have at any Time been laid upon it.—Such a Stock of public Happineſs, loſt to the World, and loſt to Ourſelves in particular who had ſo much Intereſt in it, muſt very ſenſibly affect us, and render it impoſſible, that the univerſal Sorrow appearing among us, ſhould be either a diſſembled, or a ſhort-lived Paſſion.

There is nothing perhaps in the Diſpenſations of divine Providence, more dark and perplexing than ſuch an Event. Does God govern the World? Is the Peſtilence which walketh in Darkneſs conducted by Him? Is He peculiarly concerned for the Welfare of Communities? And ſhall a Prince of ſuch Hopes, not only die like other Men, but be forbidden to fill up the ſhort Span of human Life? Forbidden to enter upon the Stage of Action? Shall ſuch a Bleſſing only be placed awhile in the View of the World, and then foreve removed from it; when the Tyrants and Oppreſors of the Earth, live, become old, and are migty in Power! "How unſearchable are thy Judgments, O Lord, and thy Ways paſt finding out. Thy Way is in the Sea, thy Path is in the great Wters, and thy Footſteps are not known." Yet we are aſſured of this comfortable Truth, that God doth "not pervert Judgment, neither doth the Almighty pervert Juſtice."— Leaving then the Government of the World, the Fate of Enpires and Kingdoms, and the Cauſe of Truth and Righteouſneſs in his Hands, who knows how to bring Order from Confuſion, Light from Darkneſs, and Good from Evil; our humble and ſubmiſſive Language muſt be, "Even ſo Father, or ſo it ſeemeth Good in thy Sight."— May God ſupport and long preſerve our Sovereign, and grant that in his illuſtrious Houſe, there may be a Suceſſion of Princes, to fill the Britiſh Throne, and patronize the Cauſe of Liberty and pure Religion, ſo long as the Sun and Moon ſhall endure.

But to return—

The Paſſage we are upon affords us ſeveral other Obſervations, which the Bounds of a ſingle Diſcourſe will not allow me to conſider. Yet, from the Deſire of Naaman to attend his Maſter to the Houſe of Rimmon, and bow with him there, I cannot but take Occaſion juſt to obſerve; that Men of great Fortitude and Integrity have their weak Side, ſome unguarded Avenues to the Mind, that endanger their Virtue: — that the Fear of Man which bringeth a Snare, diſcovers itſelf in different Ways, and oftentimes influences thoſe who would be thought, and perhaps imagine themſelves, the moſt free from it; that the Soldier in particular, who above all diſdains the Imputation of Cowardice, is frequently chargeable with it; ſince He who reſolutely maintains his Honor in the Field, is often ſeen • eanly to reſign his Virtue out of it: And he, whom nothing can influence to a Behavior unbecoming his military Character, does yet many times from a baſe Compliance with the Humor of others, and a ſlaviſh Regard to Cuſtom, conduct in a Manner unworthy his Character as a Man, and a Chriſtian; being afraid with all his Courage to act up to the Dictates of his Reaſon:—But I muſt paſs over theſe Things, and draw to a Cloſe:—

—Yet not without addreſſing myſelf to you Gentlemen of the ARTILLERY, at whoſe Invitation we are now aſſembled in the Houſe of Worſhip.

Your ancient Company juſtly bears the Title of Honorable, inaſmuch as you profeſs to devote yourſelves to the Service of your Country, and to be induſtrious in acquiring thoſe military Accompliſhments, by which, without any View of raiſing your private Fortunes in this Way, you may be qualified to act, as Guardians of the Community to which you belong.

Such an Inſtitution is truly noble, and a ſtanding Proof of the Heroic Ardor, and public Spirit, which warmed the Breaſts of our Anceſtors, the firſt Settlers of this Country. You will therefore think yourſelves obliged to obſerve the original Deſign of your Inſtitution; and cultivate that generous Fortitude you profeſs.

In this Chriſtianity gives you the beſt Directions, and to this it propounds the moſt powerful Motives. Sincerely believe the Goſpel of JESUS CHRIST, and let its divine Principles have their genuine Influence upon you; your Hearts will then dilate with Love to your Country: Your private Intereſt will become inſeparable from that of the public: You will act up to the Rules of true Honor: Your Courage will be bounded by Juſtice, tempered with Kindneſs and Compaſſion; and guided by a Senſe of Duty: In a Word, you will be inſpired with an invincible Bravery of Spirit, ſufficient to ſupport you under ſuch Circumſtances of Danger and Diſtreſs, as the Heroiſm of the greateſt Pagans have failed them in.

The Britiſh Nation and its Dependencies, are now indeed, thro' the Favor of Heaven, enjoying the Bleſſings of Peace: A Peace which the Arms of New-England had no ſmall influence in reſtoring to our Mother Country, and its Allies. But as largely as we contributed to purchaſe this Peace, it is not improbable, that we ſhall feel as early and ſeverely as any, the Conſequences of a new War.

You will therefore endeavor, not only to be inſtructed with the exacteſt Skill and the braveſt Courage yourſelves, but be induſtrious to diffuſe theſe through all Parts of our Land: That ſo if we ſhould be called by Providence, to beat our Plow-ſhares into Swords, and our Pruning-hooks into Spears, there may not be wanting thoſe among us, who ſhall maintain the military Reputation which we bear, and greatly merit of their Country, for being the Bulwarks of it.

To conclude, May we all act up to our Character as Chriſtians: May the Principles of the Goſpel, accompanied with the Energy of God's good Spirit, influence and form our Temper and Conduct: May they inſpire us with that true Fortitude, which ſhall make us intrepid in the Path of Duty, and enable us to vanquiſh our ſpiritual Enemies; with that Benevolence and public Spirit, which ſhall lead us to ſerve God, by ſerving our Generation, in the various Stations aſſigned us by Providence. In this Way, the loweſt and the meaneſt in the preſent State, may expect to appear with diſtinguiſhed Advantage upon the Stage of Immortality.