called Sychar." We formerly read, in the 9th chapter, how, when Christ wished to enter into a village of the Samaritans, “they did not receive him, because his face was as though he would go to Jerusalem;" and this happened when, as it is there expressed," the time was come that he should be received up," and when he had therefore "stedfastly set his face to go to Jerusalem." Most expositors are of opinion, that that passage in the 9th chapter is introduced here because of its connection with the immediately preceding subject, and before the order of time, and hence, that it corresponds in order of time with that now under consideration. If this opinion be correct, we see here God's providence overruling the wrath of men, and causing it to promote his own glory. The bigotry of the inhabitants of one village prevented Jesus from entering it; but this led him to direct his steps to another village, near which he was met by the lepers.

"As he entered into a certain village, there met him ten men that were lepers." We formerly observed that the leprosy is a disease which appears outwardly in dry white scales, and is infectious, loathsome, painful, and deadly. It was frequently inflicted of old, as a special mark of the divine displeasure, as in the case of Miriam, Gehazi, and Uzziah.* It was commonly considered as almost incurable by human means; it was declared by the law of Moses to constitute ceremonial uncleanness; and it was appointed to be dealt with by the priest according to directions which are minutely detailed in the 13th and 14th chapters of Leviticus. When any person was found to be under the influence of the plague of leprosy, it was enacted, among other things, that he should live apart from other people, without the camp at first, and afterwards, without the city or village.† This circumstance accounts for those lepers meeting Christ near the village, and not in it. It accounts, also, for there being so many of them together; for as they were forbidden to associate with others, they would naturally form a society among themselves. When the Syrians, who were besieging Samaria, had fled in consternation during the night, four leprous men, who were at the "entering in of the gate," were the first to discover their flight; and the method they

*Numb. xii. 10; 2 Kings v. 27; 2 Chron. xxvi. 19.

+ Herodotus (book i.) says, that if any Persian was affected with the leprosy he was not allowed to enter into a city, or to mix with other Persians.

took to make the good news known in the city, was to "call to the porter of the city, and tell him,” who "called the porters, and they told them to the king's house within."* These ten lepers" stood afar off," lest their touch or near approach should literally affect, or ceremonially defile, others.

Having, doubtless, heard the fame of Jesus' miracles, when they now saw him at some distance," they lifted up their voices," they loudly and earnestly entreated him, and addressing him by his usual name, with the addition of a term of respect, said, "Jesus, Master, have mercy on us.' They did not say exactly what was the nature of the relief they wanted; but they used very intelligible and very expressive language, knowing that he would readily perceive their miserable plight, and being persuaded of his ability to cure them. How excellent, and how worthy of frequent adoption by us all, is this prayer, "Have mercy on us!" It is at once brief and comprehensive, simple and touching. It is so general, as to be applicable to every case, and yet so specific in the intention of the supplicants, and the corresponding knowledge of Him to whom it is addressed, as to express the most exact idea, and to meet every want, whether temporal or spiritual. Often, then, and earnestly, to Him in whom we trust as our Saviour, and whom we are bound to obey as our Lord, let us be found saying, “ Jesus, Master, have mercy on us."

In reply to this earnest application of the ten lepers, Jesus did not immediately heal them, nor did he expressly say that he would do so; but “he said unto them, Go show yourselves unto the priests”—a direction which implied that he entertained a purpose of healing them, and that in complying with the direction they would obtain the cure they sought. He performed his miracles in various ways, and this was one of those which were performed by his invisible agency, when the subjects of it were at some distance. So it was in the case of the nobleman of Capernaum's son,+ though Jesus expressed his purpose more plainly: "Go thy way; thy son liveth. And as he was going down, his servants met him, and told him, saying, Thy son liveth." This direction to the lepers served as a test of their obedience; for, had they foolishly and presumptuously called in question the propriety and utility of the direction, and refused to comply with it, they would not have been healed. * 2 Kings vii. 3. + John iv. 50.

Naaman, for example,* at first despised the direction given him by Elisha to go and wash seven times in Jordan; he was prevailed on, however, by his servants to comply; and, if he had not complied, his cure would not have taken place. Some of the ceremonies appointed in cases of leprosy could not be properly observed without going up to Jerusalem; but, as there were priests residing in various parts of the country, it would be easy for the lepers at least to go and show themselves to some of them. Besides being a test of obedience on the part of the lepers, this direction served to mark a regard to the law on the part of Christ: the ceremonial law being still in force, he was careful to honour it in every respect. He honoured, also, what may be called the intermediate dispensation of John the Baptist, to whom he said, in reference to his baptism: "Suffer it to be so, now; for thus it becometh us to fulfil all righteousness." It was the office of the priests, according to the law in Leviticus, to observe, and to pronounce, both as to the existence and as to the cure of leprosy; and, therefore, our Lord directed these lepers to go to them. Besides, this was obviously a wise direction, in this instance, as compliance with it tended to awaken the attention of the priests and the people, to establish the fact of the miraculous cure in the most incontrovertible way, and thus to convert men to the faith.

While the lepers were on the way to show themselves to the priests, some of whom, probably, lived in the neighbourhood, "they were cleansed," they were suddenly and perfectly cured by the miraculous exertion of Christ's power. What a display of his divinity! and what a kindness to the afflicted men! It might have been supposed that they would all have been deeply impressed with gratitude for the favour they had received, and forward to acknowledge it. Only one of them, however, felt and acted in this becoming way. "And one of them, when he saw that he was healed, turned back, and with a loud voice, glorified God:" gave God the praise of his recovery; and, in doing so, "fell down on his face at Jesus' feet, giving him thanks." The connection between his glorifying God, and giving thanks to Christ, is here very noticeable. It is probable that the other nine thanked God in a general way; but this man alone thanked him aright, and acceptably, in acknowledging his only-begotten and well-beloved Son, who was indeed

* 2 Kings v.

God, "the brightness of the Father's glory, and the express image of his person;" and of whom it is said that "all men should honour the Son, even as they honour the Father." This act of divine worship Christ received and commended; which was only consistent with the doctrine of his Godhead. John, in his Revelation, writes: "I fell at his feet" (the angel's feet) "to worship him. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus. Worship God."

We are informed that the man who manifested this gratitude" was a Samaritan." The Samaritans were a mixed race of people, their worship was schismatical, their advantages were small, in comparison with those of the Jews, and they seem to have been generally irreligious. The Jews, however, carried their dislike to them to a most unreasonable extent, refusing to have any friendly dealings with them. But, notwithstanding the contempt in which they were held by the Jews, and the errors with which their system was chargeable, we find that many of them were early converted to the faith of Christ. After the account of his conversation with the woman of Samaria at Sychar, it is added, "And many of the Samaritans of that city believed on him, for the saying of the woman, who testified, He told me all that ever I did. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." We read, too, in the Acts of the Apostles, of the signal success of the gospel afterwards in the city of Samaria itself." Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. And there was great joy in that city." We may here observe, that it frequently happens that those who have had very inferior privileges surpass those who have been very highly favoured. Privileges, when not really improved, are generally rested in, and puff up with pride, formality, and self-righteousness, which shut the eyes, and harden the heart, against the gospel of the grace of God. Thus our *For a more full account of the Samaritans, see Lecture L. + John iv. 39.

Lord's saying is fulfilled: "Many that are first shall be last, and the last shall be first."

"And Jesus answering, said, Were there not ten cleansed? but where are the nine? Not that he was ignorant of the number healed, or of what had become of the nine, for "he knew all things." But he speaks indignantly, reproving the impiety and ingratitude of the nine, who, though all, or most of them, appear to have been Jews, which rendered their conduct doubly criminal, had gone off satisfied with their bodily cure, and without expressing their thanks to its Author, or acknowledging him, or seeking to him for their spiritual good. Somewhat in the same way, when our fallen first parents hid themselves from the presence of the Lord God among the trees of the garden, the Lord God called unto Adam, and said unto him, Where art thou?" Sinners depart from God: they soon forget the Lord's works, and wait not for his counsel."

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Men are called on to "give unto the Lord the glory due to his name," and "whoso offereth praise glorifieth him;" but, in this case, Jesus had to say, "There are not found that returned to give glory to God, save this stranger." This Samaritan was an alien from the commonwealth of Israel, and a stranger to the covenants of promise, and to all the privileges of the visible Church; yet he was brought to give glory to God, and to know, believe, love, and obey the Saviour, while the generality of the Jewish people continued unbelieving and impenitent. In like manner, the Roman centurion, whose servant was sick of the palsy, manifested a faith which surpassed even that of the believing Jews, and which put to utter shame the unbelieving. Jesus said, with regard to him, “ Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." Let us beware, lest we who bear the Christian name, and early and fully enjoy the Christian light, perish in ignorance, unbelief, and rebellion, while the very heathen enter into the kingdom of heaven before our eyes.

Jesus kindly bade the grateful and adoring stranger "arise" from his prostrate position, and "go his way;" and Matt. viii. 10.