to be the force and meaning of this second question?

A. This subject has been already 'discussed in treating of a former miracle in the preceding chapter, on which occasion a similar question was proposed in these words, Doth not each of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? The only difference, therefore, between the two questions is this, that in the former miracle the inquiry is concerning an or and an ass to be loosed from the stall and taken to watering, whereas in the present miracle the inquiry is concerning an ass and an ox fallen into a pit. This dif ference, however, in the letter of the two questions makes no difference as to their spirit and design, since in both cases it is intended to prove the same thing, viz. that it is lawful to do good on the sabbath-day, whether this good be effected in the way of instruction of the natural man, signified by loosing the ox or the ass from the stall, and leading him to the watering, or in the way of rescuing him from the influence of false persuasions, signified by pulling the ass or the ox out of the pit into which he was fallen. It here deserves to be noted, that in proposing the former question, the ox is mentioned before the ass, whereas in proposing the latter question the ass is set before the or, and though it may not perhaps be easy to assign the true reason for this change of priority, and still less easy to comprehend it if it was assigned, yet we are compelled to acknowledge, that since all the words

Y

of the BLESSED JESUS were the words of an INFINITE WISDOM, there must be a reason, and an important one also, for the above circumstance, howsoever trivial and fortuitous it may appear to those who are not accustomed to reflect that in the word, or speech, of the GREAT and HOLY GOD, every expression and mode of expression must of necessity partake of a GREATNESS and HOLINESS similar to that of the DIVINE SPEAKER.

Q. And how do you understand the concluding words in the history of this miracle, where it is written, That they could not answer Him again to these things?

A. From these words I learn, that the wisdom and the works of GoD carry with them a reasonableness and an authority irresistible, and such as no wit or talent of thoughtless and wicked men can overthrow. Not that thoughtless and wicked men cannot oppose and endeavour to vilify both divine wisdom, and divine works, for every day's experience proves that they can. It is only therefore meant to assert, that both the word and the works of the ALMIGHTY are alike stable and permanent, and that though the heathen rage, and the people imagine a vain thing, yet the counsel of the LORD endureth for ever, as experience again testifies, by proving that the book of Revelation, called The BIBLE, notwithstanding all the assaults which it is has endured either from the malice or the ridicule of the scoffer, still exists in the church as a fountain of living waters, and will continue to exist there,

in like manner as it endureth for ever in heaven, (Psalm cxix. 8, 9.)

Q. What then is the general instruction which you derive from this miracle?

A. From the letter or literal sense of this miracle, I am taught again to adore that divine omnipotence of the INCARNATE GOD, which manifested itself so repeatedly in the cure of bodily distempers; and on the present occasion, in the removal of that terrible disease called the Dropsy. I am taught also to reflect that this disease in the human body is an exact figure of a far more dangerous one in the human mind, because it is a figure of a dreadful perversion of the good and truth of GOD'S MOST HOLY WORD, in consequence of admitting it only into the understanding, and not into the will or love, in which case the mind labours under a super-abundance of mere natural speculation, separate from the graces and virtues of heavenly life. I am instructed yet further by the history of this miracle, concerning the sanctity and true design of the sabbath-day, as being representative of the divine and heavenly marriage of love and wisdom in GoD, and of goodness and truth in heaven and the church. I am resolved, therefore, to profit by all this blessed instruction, and for this purpose to meditate continually on that divine and heavenly marriage, which the sabbathday was designed to call continually to my recollection. And since I myself, like all other men, am exposed to the danger of being afflicted by a spiritual dropsy, I am further resolved to

keep diligent watch over myself, lest at any time I should be more eager in acquiring knowledge, than in forming my life according to it, or in speculating on the WORD OF GOD more than in practising its holy precepts. Yet should it come to pass, that through the frailty of my nature. I should still contract the distemper which I dread, I will not still despair, but recollecting the blessed words, He took and healed him, and let him go, I will hasten to my GoD and SAVIOUR to make me the happy subject of the same mercy. So may I hope to become, like the dropsical. man in the above history, a monument of the loving-kindness, and omnipotence of my GoD, and being restored to spiritual health, and strength by a due and equal reception of the principles of spiritual life, I will sing with the holy one of old, Bless the LORD, O my soul, and forget not all His benefits; who forgiveth all thine inis quities; who healeth all thy diseases; who rem deemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies. AMEN.

And as He entered into a certain village, there met Him ten men that were lepers, which stood afar off; and they lifted up their voices, and said, Jesus, Master, have mercy on us, &c. &c.

Q. YOU have already told me, in explaining a former miracle, Matt. viii. 2, what is spiritually to be understood by a leper, and how the disor der called the leprosy is a figure of the profanation of good and truth, by which profanation is meant the receding from those heavenly principles of life, when previously they have been admitted and cherished. Can you now tell me what is here to be understood by the ten lepers, and by their standing afar off?

A. The lepers here are said to be ten, to denote all in the church who were guilty of the above profanation, in like manner as the ten virgins, to whom the kingdom of heaven is likened, Matt xxv. 1, denote all who are in the church, whether they be good or bad; and as the ten horns of the scarlet beast, Rev. xvii. 7 and 12,