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ceive instruction, and seeking only to find some expressions which they may report and ridicule?-]

2. Their utter want of candour

[Our Lord put a simple question to them, "in answer" to what he knew to be passing in their minds-There was but one answer that could possibly be given to it-But they knew that a just reply would subvert their own superstitious notions, and justify our Lord in a conduct which they wished to condemn-Unable to maintain the sentiments they professed, and unwilling to acknowledge their error, they held their peace-What a base and disingenuous spirit was this!-Yet, how many resemble them!-If we address the consciences of some, how backward are they to acknowledge the plainest and most unquestionable truths!-If they be compelled to give their assent to any position which militates against their practice, they shew, in the very mode of assenting, a fixed determination to resist every inference that may be drawn from their concession-If invited to consider calmly the most important and most obvious truths, they will "shun the light lest their deeds should be reproved"-They have no ears to hear, no eyes to see any thing that condemns themselves; but are all eye, and all ear, when a religious person is to be exposed-Nor is this character found only among the profane; but often among those who affect a great regard for religion, and sometimes even among those, whose office calls them to propagate and defend it'

Difficult as the path of Jesus was hereby rendered, he was enabled to preserve himself unblamable in

II. His conduct towards them

In every part of our Lord's demeanor he was a pattern of all perfection-On this occasion in particular we cannot but admire

1. His wisdom

[Conscious as he was of the rectitude of his ways, he was nevertheless concerned to obviate the prejudices which subsisted in the minds of others-On this account he put the question respecting the sanctification of the sabbath, before he proceeded to work the miracle; and again, after he had wrought it, appealed to them respecting their own practiceThus, though he did not convert, he at least confounded them, and prevented those clamours which they would otherwise have raised against him-Worthy is this example to be followed by all who embrace the gospel-We cannot extirpate

The lawyers, as well as Pharisees, are mentioned in the text.

the prejudices of men; but we should blunt the edge of them -We should condescend to reason even on the most obvious truths, and to defend, by argument, the most blameless conduct-We should endeavour to "cut off occasion from those who seek occasion" against us-We should "shew out of a good conversation our works with meekness of wisdom;" and prevent, as much as possible, " our goad from being evil spoken of "e-]

2. His fortitude

[When he saw their obstinacy, he was not deterred from doing his Father's will-He would do good, even at the peril of his life, rather than lose the opportunity afforded him-He therefore healed the man of his dropsy, and dismissed him, lest he also should be exposed to their murderous rage-Thus should we act, whenever we are opposed in the way of duty! While we labour to disarm our adversaries by a meek and gentle behaviour, we must not fear them-We should say, like Nehemiah, "Shall such a man as I flee?"-We should be ready to face any danger and suffer any extremity rather than decline from the path which God, in his word or providence, has marked out for us-]

Two or three CAUTIONS naturally arise from this subject 1. Let us be on our guard when in the company of the ungodly

[The more friendly the world appear, the more are we in danger of being ensnared by them-While they continue carnal, they cannot but retain a rooted enmity against spiritual things-Though therefore considerations of honour, interest, or consanguinity may restrain their anger, they will "watch for our halting;" they will seek to find some matter of offence in us, that they may seem the more justified in following their own ways-Let us then be doubly on our guard when in their company-Let us "keep our lips as with a bridle"-And pray to God to "lead us because of our obe servers"]

2. Let us study that not even our good may be evil spoken of

[A thing may be good in itself, and yet be imprudent as to the manner in which it is carried into execution-The pri mitive Christians were at liberty respecting the eating of meats offered to idols; yet in the use of their liberty they might offend their weaker brethren, and sin against ChristIt is a great part of Christian prudence to discern persons,

c 2 Cor. xi. 12.

Jer. xx. 10.

d Jam. iii. 13.

e Rom. xiv. 16, 8 Ps. xxxv. 19-21, 25.

See Ps. v. 8. in the marginal translation.
VOL. III.

X X

times and circumstances, that we may be able to adapt ourselves to the exigencies of the occasion-Let this then be our endeavour-Let us "walk in wisdom toward them that are without," and endeavour to "put to silence the ignorance of foolish men by well doing"]

3. Let us proceed without fear in the way of duty

[Daniel and the Hebrew youths would not conform to the sinful practices of others, notwithstanding they werethreatened by the tyrants of their day-Our Lord also was continually opposed by the most malignant adversaries-Yet both he and they chose to persist in what was right at the risk of their lives, rather than violate the dictates of their conscience-Thus let us be ready to live or die for God-Let us willingly "endure the contradiction of sinners against ourselves"-Let us put away that "fear of man which bringeth a snare;" and continue "stedfast, immovable, always abounding in the work of the Lord"]

i 1 Pet. ii. 15.

k Prov. lxix. 25.

11 Cor. xv. 58.

CCCIX. THE TEN LEPERS HEALED.

Luke xvii. 17, 18. And 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.

AS the miracles of our Lord were greatly diversified, so were the effects produced by them

Sometimes they were regarded with stupid indiffer

er.ce

At other times they were made effectual to the conversion of sinners

We have an instance of both in the history before us I. Consider the various circumstances mentioned in the context

The leprosy, though little known amongst us, was very common in Judea-

Ten persons infected with it made application to Jesus for relief

Jage

[Jesus had been refused admission into a Samaritan vil

a Luke ix. 52, 53, 56. with ver. 18. See Dr. Doddridge's Fam. Expos. sect. 127.

On his entrance into another village, the lepers saw him

How graciously was the bigotry of the Samaritans overruled for good!—

Had they used the common rights of hospitality, perhaps the lepers might never have had the opportunity that was now afforded them—

It was not permitted to lepers to approach even their dearest friends

They therefore "stood afar off," crying earnestly for relief

A sense of need will make us importunate in our supplications

But, alas! the generality are far more anxious for the removal of bodily disorders, than of spiritual maladies

Happy were it for us, if our fervour were most expressed in the concerns which most demand it!—]

Jesus instantly vouchsafed a gracious answer to their petition

[He did not indeed pronounce them whole, or even promise to make them so

He only ordered them to go to the priests, the appointed judges of leprosyb

This however amounted to a virtual promise of healing, un less he intended only to mock and deride their misery— And it answered many valuable and important purposesIt served as a test of their faith and obedience

Their instant departure would prevent any combination to discredit the miracle

It would make the priests themselves to attest its realityAnd might lead them to receive him as the promised Messiah

In obedience to his command the lepers went, expecting a

cure

Nor were any of them disappointed of their hope

In going, they were restored by the almighty power of Jesus

And they felt in themselves infallible tokens of perfect health

The effects however produced upon them were not alike in all

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[Nine of them prosecuted their journey mindful only of their own comfort

Having obtained all that they wished, they forgat their Benefactor

b Ver. 14. with Lev, xiv. 2.

Nor ever thought of paying the debt which gratitude demanded

One, however, was more sensible of the obligations conferred upon him

And burned with a desire to acknowledge the mercies he had received

Returning instantly, he prostrated himself at the feet of Jesus

With heartfelt gratitude he glorified God as the author of his mercy

And gave thanks to Jesus, as the instrument by whom it

was sent

Nor was he less ardent in his thanksgivings, than he had before been importunate in his prayers—]

To open these more minutely we shall

II. Make some reflections on the text in particular

The first reflection which naturally arises from the text is,

1. What ingratitude is there in the human heart!

[We are amazed at the conduct of the ungrateful lepers

We are ready to suppose that nothing could induce us te act like them

Yet we may see in them a true picture of the world at largeHow many temporal mercies have we experienced through our whole lives

What continuance of health, or deliverances from sickness!What freedom from want, or relief in the midst of it!— What comfort in the society of our friends and relatives!Yet how little have we thought of him, who bestowed these blessings!

How many spiritual mercies too have we received from God!

What provision has been made for the healing of our souls!

The Son of God himself has suffered, that he might "heal us by his stripes"

And offers of pardon and salvation have been proclaimed to us in his name

Yea, we have been promised a deliverance from the leprosy of sind

And have been intreated to become children and heirs of God

Are not these mercies which demand our gratitude?Yet what returns have we made to our adorable Benefactor?

• Ver. 13, 15.

d Rom. vi. 14.

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