denote the all of power in what was figured by the beast; and by their standing afar off, is here signified humiliation of heart under a sense of their defilement before the DIVINE MAJESTY, because it afterwards follows, that they lifted up their voices, and said, JESUS, Master, have mercy on us. By standing afar off, according to the spiritual idea, is meant in general, not distance of space, but disagreement in affection, since all distance in the spiritual world is determined solely by the agreement or disagreement of the affections of those who dwell there; but in the present instance it denotes humiliation and adoration of heart, arising from a sense of unworthiness, inasmuch as it follows that they made earnest supplication to their SAVIOUR GOD.

Q. How does it appear that these ten lepers addressed the BLESSED JESUS in such an earnest manner as their God?

A. Their earnestness is manifest from the expression, they lifted up their voices, for to lift up the voice, according to the spiritual idea, denotes an elevation of affection and thought, consequently earnestness in the pursuit of what they wanted; and that they acknowledged the BLESS➡ ED JESUS as their God, is further evident both from their supplicating His mercy, and from the title which they here give Him, which in the original is epistatos, and signifies governor.*

In the original Greek of the evangelical history, there are four distinct terms, which in the English ver

Q. But it is written that when He saw them, He said unto them, Go, show yourselves to the priests. And it came to pass that as they went, they were cleansed- what do you understand

by these words?

A. According to the letter of the history, they are to be understood literally, and were literally true; but according to the spiritual sense involved in this and all the other miracles wrought by the LORD, they are to be understood spiritually, and agreeable to their spiritual signification. By JESUS seeing, is here to be understood divine inspection into the state of profanation which then prevailed in the church; and by His saying to the lepers, Go, show yourselves to the priests, is denoted divine injunction respecting life, that it should always be kept open to communication

sion are all alike rendered Master, when applied to the GREAT SAVIOUR. The first is Didascalos, which properly signifies Teacher or Master of Letters; the second is Epistatos, the term used in this miracle, which properly signifies a Præfect or Governor; the third is Cathegetes, which properly signifies a Leader or Director in a Way, the fourth is Rabbi, which properly signifies Master. The first occurs in Matt. viii. 19. chap. ix. 11. chap. x. 24, 25. chap. xii. 38. chap. xvii. 24. chap. xxii. 16. chap. xxvi. 18. Mark v. 35. chap. x. 17. chap. xii. 14. Luke iii. 12. chap. vi. 40. chap. vii. 45. chap. viii. 19 chap. x. 25. John xi, 28., chap. xiii. 13, 1. The second occurs, Luke viii, 24. chap. ix. 35. chap. xvii. 13. The third occurs, Matt. xxiii. 8-10. The fourth occurs, Matt. xxvi. 49. It is to be noted also that a fifth term, viz. Kurios, which properly signifies Lord, is sometimes rendered Master, as in Matt. xv. 27. chap. xxvi. 25.

with the SUPREME GOOD, that is to say, with the good of heavenly love and charity, this good being represented by the priests in the Jewish or representative church, agreeable to what was shown in the explanation of a former miracle, Matt. viii. 2 to 5, where the same injunction is given; and by their being cleansed as they went, is further to be understood that they were delivered from the evil of profanation, in consequence of living according to divine order, and thus keeping their minds open to the influence and reception of heavenly love.

Q. And how do you understand what is afterwards written, that one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks; and he was a Samaritan?

A. From the literal sense of these words I learn, that one of the above lepers, under a sense of the mercy which he had received, returned to give thanks to his DIVINE BENEFACTOR, acknowledging at the same time that he was both GoD and MAN; for it is said, that with a loud voice he glorified GoD, and then it is immediately added, that he fell down at His (GoD's) feet, where by GoD's feet nothing can be meant but the lowest principle of His HUMANITY. And from the spiritual sense of the same words, I am further taught a lesson of the greatest importance to be well apprehended, viz. that they, who are principled in the affection of truth, as was the case with this returning leper, are disposed

to acknowledge the BLESSED JESUS, or GOD in a DIVINE HUMANITY, as the sum and substance of all representatives in the church, and to worship Him accordingly as the All in All, or the fulness and completion of every rite and ceremony, of every type and figure, by which, previous to His incarnation, He had been promised to the world in the book of Revelation. For by this leper turning back, is evidently meant his turning back from going to show himself to the priests; in other words, his turning back from what was merely representative; and by his glorifying Gop on the occasion, and falling down on his face at His feet, giving Him thanks, is as evidently declared, that, from what was representa tive he turned himself to what was represented, viz. to the Manifested JehovAH in His DIVINE HUMANITY, Confessing Him, and Him alone, to be his deliverer from the evil of profanation, thus his restorer to all the purity, power, and blessedness of heavenly life, and consequently that DIVINE PERSON prefigured under every representative law, ordinance, and rite of the Jewish or representative church.

Q. You said that by this returning leper are denoted those who are in the affection of truth, what proof can you give that this was the

case?

A. I prove it from the circumstance of his be ing a Samaritan, for by the Samaritans, in the representative church, were denoted those who were principled in that affection, which is further confirmed by what is said in the parable of

the good Samaritan, and also by the discourse which JESUS CHRIST held with the woman of Samaria at Jacob's well.

Q. And how do you understand the words which follow, where it is written, that JESUS answering said, Were there not ten cleansed? But where are the nine? There are not found that returned to give glory to GOD, save this stranger?

A. These words prove that the sayings of the BLESSED JESUS contain infinite stores of wisdom, which no thought of angel or of man can fully conceive, and no tongue of angel or man is able to express. For when He asks the significant question, Were there not ten cleansed? it is the same thing as if He had said, Are not all mankind the subjects of my purifying influence? Is there a human being who is not restrained from the perversion and profanation of heavenly good and truth, in one degree or other by my power? Again, when He asks the equally significant question, Where are the nine? it is the same thing as if He had again said, Whence comes it to pass that my purifying power is not generally acknowledged? How is it that mankind do not perceive that they are indebted to me daily for every good affection and thought, by which they are preserved from the perversion and profanation of truth? Why then do they not return to ME, to render thanks for my mercies, by expressing a grateful sense of the favours which they continually receive from ME? Again, when He adds, There are not found that re