THE CLEANSING OF THE TEN LEPERS: OR, Brief notes on Luke 17. verse. 14, 15, 16, 17, 18.  
By MATHEW CAYLIE Minister of God's Word at Maidford in Northamptonsh.  
LONDON, Printed by I L. for William Sheffard, and are to be sold at his shop, at the entering in of Pope's head Ally out of Lumbard-streete.  
1623.   

To the Worshipful, Master Richard Trist, of Maidford in Northamptonsh.  
WOrthy Sir, (Not to prefix a tedious Epistle, before so small a Treatise) having a resolution for the publication hereof, (for reasons known to myself, and perhaps, not unknown to some that know me) I make bold (I hope, not too bold) to present the same unto you, to testify my respect of you. Your Acceptance, Perusal, Patronage, are the only things I desire; though I cannot say, as the jews concerning the Centurion in the Gospel, that 
Luk. 7. 4.  either it, or myself, is worthy for whom you should do this. The God of heaven, the giver of all good blessings, bless you, & yours, prosper, and preserve you blameless unto the coming of our Lord jesus Christ.  
A Petitioner for you, unto the throne of grace, MATH, CAYLIE.   

THE CLEANSING OF THE TEN LEPERS: OR, Brief notes on Luk. 17. vers. 14, 15, 16, 17, 18.  
And when he saw them, he said unto them, Go, show yourselves unto the Priests. And it came to pass, that as they went, they were cleansed.  
And one of them when he saw that he was healed, turned back, etc.  
IN the three former verses, where this History of Christ's cleansing the ten Lepers beginneth, the Evangelist setteth down: First, the time, and that was, when he went to Jerusalem, which going is to be referred to his last journey thither; He went thither, though he knew (as he foretelleth his Disciples in the next chapter 
a Verse 32, 33. ) that he should be mocked, spitefully entreated, spitted on, scourged, and put to death: that by his going thither so freely, he might show that he suffered there willingly. Secondly, the place; hard by a certain village, the Lepers being prohibited to enter into any village. Thirdly, the persons themselves that were cleansed, and they are described: first, by their number; ten: secondly, by their disease, which was a leprosy: thirdly, by the place where they stood, and that was, a far off: fourthly, the occasion: 1. their meeting our Saviour. 2. their petition, they lifted up their voices, and said, jesus, Master, Have mercy on us.  
Now concerning these verses: In the 14. verse there may be observed four particulars. 1. Our Saviour's compassion, when he saw them: 2. his commandment, He said unto them, Go show yourselves unto the Priests: 3. the Lepers obedience, they went: 4. their cleansing, It came to pass, that as they went, they were cleansed. And in the verses following, there is set down what followed upon their cleansing: 1. that one of them, who was a Samaritan, returned, and glorified God, and gave thanks: 2. The ingratitude of the other nine, which, how our Saviour detested, he showed: 1. by his interrogation, Were there not ten cleansed? but where are the nine? 2. by his collaudation of the other, being a stranger: There are not found that returned to give glory to God, save this stranger; Whom therefore he dismisseth with this encomium; Arise, go thy way, thy faith hath made thee whole: ver. 19 Now to such observations as the words will afford.  
And when he saw them. Obser. We may here behold our Saviour's easiness to be entreated, his readiness to look upon and help distressed petitioners; These poor men cried & he heard them. He neither (like scornful persons amongst us, who will not vouchsafe to look upon a poor body) withdrew his eyes from their persons, for he saw them; neither (like our deaf worldlings, who will not hear the cries of the needy) turned he his ears from their prayers: for he heard them. Neither like our churlish Nabals, (who refuse to relieve the distressed) denied he their requests, for he cleansed them. Thus the eyes of the Lord are upon the righteous, his ears are open unto their cry, and he delivereth them out of their distress 
a Psal. 34. 15. .  
The Lord who dwelleth on high, and hath respect unto the lowly, heard jonah, though he was in the sea, in a low place, even in the fishes belly, when he cried 
b jon. 2. 1. . He heard the pensive Publican, (though knowing his own filthiness by reason of sin, the spiritual leprosy, as these lepers, by reason of their corporal leprosy,) he stood afar off, when he prayed 
c Luk. 18. 13▪ . Surely, The Lord is nigh unto all them that call upon him, to all that call upon him in truth: He will fulfil the desire of them that fear him, he will hear their cry, and save them, Psal. 145. 18, 19  
When the Lord called Samuel, Samuel; Samuel answered, Speak Lord, for thy servant heareth 
a 1. Sam. 3. 10. ; When a godly man in his mind calleth, Lord, Lord, the Lord will graciously answer, Speak servant, for thy Lord heareth. Solomon said to Bathsheba, desiring (as she said) one small petition of him; I will not say thee nay; but yet he denied her request 
b 1 King. 2. 20. , but the Lord who hath said, Ask and it shall be given you, he will not refuse to give to them that do ask. Indeed the woman of Canaan cried, but our Saviour at first answered her not a word; she eryed again, and said, Lord help me, yet he helped her not 
c Mat. 15. 23. ; but hereby he showeth not that he is unwilling to hear and help, but how willing he is to have us hold out in praying. He denyeth us present audience to make us cry with the more instance; and they that with that woman, cry instantly, and do hold out perseverantly, shall at length (as she did) find, that the Lord, though he be not always presently entreated, yet is easy to be entreated, and ready to hear, and grant such requests as are made according to his will, as S. john saith 
d 1. joh. 5. 14. 15. . Use 1  
Here then may they justly be checked, who, as if the Lord was inexorable, will rather run to any other then unto him in the day of trouble. This is the reason, why so many live in want, because they will not betake themselves to the means for supply; they have not, because they ask not 
e jam. 4. 2. . In this it is true, Spare to speak, and spare to speed. First, ask, and then (not before) it shall be given unto you, Mat. 7. 7.  
2. here is comfort for poor Christians: worldlings are unmerciful, the times are hard, and the prices of victuals high; but yet the Lord is bountiful, and openhanded: As his plenty is not abated, so his goodness is not diminished, and he is now as heretofore, easy to be entreated. In the siege of Samaria, when the famine was so great, as mothers made their children their meat, one of them cried unto the king of Israel, saying; Help my Lord, O King; And he said, If the Lord do not help thee, whence shall I help thee 
a 2 Kin. 6. 26. 27. ? But whosoever cryeth unto the king of heaven, and saith, Help my Lord O King, he will say, If no man succoureth thee, yet will I help thee; He will not suffer the souls of the righteous (that cry unto him) to famish 
b Pro. 10. 3  but will satisfy them in the days of dearth, as the Psalmist speaketh 
c Psal. 37. 19 ; according to his promise, (Heb. 13. 5.) he will not forsake them, never fail them, nor withhold any good thing from them 
d Psal. 34. 10. .  
3. But lastly, although the eyes of the Lord are upon the righteous, yet his face is against them that do evil 
e Psal. 34. 16.  He fulfilleth (indeed) the desire of them that fear him, but as for ungracious and imprudent persons, he will not in favour be found of them, nor to their benefit hear them: When these spread forth their hands, he will hide his eyes from them; when they make many prayers, he will not hear 
f Esa. 1. 15. . More particularly, he will neither hear the prayers of them that turn their ears from the poor, when they cry; nor of those that listen not to the word when it is preached: Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard 
a Pro. 21. 13 ; And he that turneth away his Ear from hearing the Law, even his prayer shall be abominable 
b Pro. 28. 9 ; I will close up this point with the words of the man that was blind, God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth 
c joh. 9 31. Text. .  
Go show yourselves unto the Priests. This commandment our Saviour gave unto them, because (to omit other reasons) it was ordained, that the lepers in the day of their cleansing, should be brought unto the Priest, by whom they should be discerned to be clean, according to that which we read, Levit. 14. 2. Now hereby Obser. he teacheth us, That none of the ordinances and rites which were prescribed by God, were to be neglected, disregarded, or disused, until the Lord himself who ordained them, did disannul them. These are the commandments, the ordinances, and the judgements (said Moses) which the Lord your God commanded me to teach you, that ye might do them 
d Deut. 6. 1 : where as by the word (Commandments) is meant the moral Law, and by the word (judgements) the judicial Law; so the Ceremonial Law is meant by the word (ordinances) all which were to be reverenced, and observed, until the time of reformation, (as the Apostle saith 
e Heb. 9 10 ) that is, of Christ's revealing came, who was the body of those shadows. Concerning Circumcision, the Law was, Every manchild among you shall be circumcised; of him that was uncircumcised, it is said, That soul shall be cut off from his people 
a Gen. 17. 10. 14. , Concerning the Passeover, all the congregation of Israel was to keep it: and whosoever did eat leavened bread for the space of seven days, wherein leaven was forbidden, even that soul should be cut off from the Congregation of Israel 
b Exod. 12. 19 47. . So Aaron was to make the bells which were upon his garment, to sound, when he went into the holy place before the Lord, and when he came out, that he die not, saith the text 
c Exod. 28. 35. . And the Priests, When they went into the Tabernacle of the Congregation, or to the Altar to minister, were to wash their hands, and their feet in the brazen laver, that they die not 
d Exod. 30. 20. .  
Zachary and Elizabeth are commended for walking, as in all the commandments, so in all the ordinances of the Lord 
e Luk. 1. 6. . Yea our Saviour himself, showing his due regard unto them, was circumcised the eight day, presented unto the Lord, went to jerusalem at times appointed; and (as he did here) enjoined the lepers whom he cleansed, to go show themselves to the Priests.  
Use The multitude of ceremonies which were to be used before Christ's coming, the Lord hath now (as it is observed) reduced to two Sacraments; And as those heretofore, so these now are to be respected, not disregarded, not despised. far be it from any man to scorn them, because of the mean show they make; or basely to esteeeme of them, because they seem weak and simple: rather must we give them their due valuation, because they be of divine institution. Let us reverence and honour them, seeing that the Lord hath ordained them. Verily, I say unto you, whosoever shall despise one of these (as to the carnal eye they seem) vile Sacraments which Christ hath ordained in his Church, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.  
As they went. The example Text. Obser. of these men, teacheth us obedience to God's commands. When Elisha said unto Naaman (who was also a leper,) Go and wash in jordan seven times, and thou shalt be clean; Naaman at first was wroth, saying, Behold, I thought, he will surely come out to me, and stand and call on the name of the Lord his God, and strike his hand over the place, and recover the leper; and he went away in a rage 
a 2. King. 5. 10, 11. . But when our Saviour said unto these lepers, Go show yourselves to the Priests, they were not angry, neither murmured they and said, Behold, We thought, he will surely come unto us, and put forth his hand, and touch us, (as he did another leper, Matthew 8. vers. 3:) but they without any ado, cheerfully went their ways. I might tell you of the like obedience of Abraham, who when the Lord said unto him, Get thee out of thy country from thy kindred & father's house, departed as the Lord had spoken unto him 
b Gen. 12. 1. 4. : and of other holy men, all which have said unto God, as the people to josuah, All that thou commandest us, we will do, and whither soever thou sendest us, we will go 
a Iosh. 1. 16 Use 1. .  
Now for the uses of this point. First, these lepers being commanded to go, went. There are diverse in these days, who being commanded to go, go not; like unto him in the Gospel, to whom when his father said, Go work to day in my vineyard, went not 
b Math. 21. 30. ; And, as those idle loiterers, to whom it was spoken, Math. 20. 6. Why stand ye here all the day idle? they stand still, as though they had no commandment to go about the works of that vocation wherein God hath set them.  
But we are all enjoined to go; Magistrates must go to the gate and judge the people 
c Exod. 18. 22. . Ministers must go and preach the Gospel 
d Mark. 16. 15. : People must go and work with their own hands, & do their own business, that is, such as to their special places appertaineth 
e 1. Thess. 4. 11. . As the Lord therefore hath called every one, So let him walk, as the Apostle saith. 1. Cor. 7. 17. Thus much for the particular calling.  
Use 2 Secondly, for our general calling. As these Lepers went, so they went (as it may be well thought) directly; and not as jonah, who being commanded to Arise and go unto Nineveh, arose to fly to Tarshish 
f jonah 1. 2, 3. . And thus must Christians go directly also, and make strait paths to their feet, as the Hebrews are exhorted, Heb. 12. 13. They must beware of circuiting perambulations, & take need of going about, and fetching of compass in religion: Their eyes must look right on, and their eyelids strait before them 
a Prou. 4. 25. . Let ungodly men gallop for their pleasure, or profit, or preferment, in bypaths and wry-ways; we must with David run (and that directly) in the way of God's commandments, and turn aside neither to the right hand, nor to the left 
b Deut. 5. 32. . We must still be aiming at the mark of the high price of our calling, and have it always in our eye (as it were:) and (as Paul went with a strait course unto Coos 
c Act. 21. 1. ,) so must we strive to keep an even and direct course unto it.  
Use 3 Lastly, These Lepers went, and went on still, till they came to the Priests; So Christians having once entered the way that leadeth unto life, must not then sit down, but be still going onwards. Saint Paul reached forth and pressed still toward the mark, Phil. 3. 13. And as he did thus himself, so exhorted he others, saying, So run that ye may obtain, 1. Cor. 9 24. Now they that would obtain, must not give over running, till they come to the goal; Though now and then we slip and fall, and so are stayed, yet we must not lie still, but up again, and make more haste in our way then before; And to be short, we must go from knowledge to knowledge, from strength to strength, from virtue to virtue, from grace to grace, till we become perfect men in Christ jesus. Thus much of the obedience of these Lepers; Now in the next place let us go on to what happened unto them in the way, as they went: And it came to pass, that as they went, they were cleansed.  
As they went, they Text. Obser. were cleansed: From hence we may observe; that, As we walk according to God's commandments, it shall go well with us. If Naaman the Syrian had not at last washed in jordan, as Elisha bad him, he might well have been a leper unto the day of his death; but going down, and dipping himself seven times, according to the saying of the man of God, his flesh came again like unto the flesh of a little child, and he was clean 
a 2. King. 5. 10, 11. 14. . And if these lepers had not went, as our Saviour bade them, they might as well have continued still as they were unclean; but as they went, according to his commandment, they were cleansed: As also the blind man going and washing in the pool of Siloam, whither Christ sent him, came back again seeing, and his eyes were opened 
b joh. 9 7. . More generally: As josiah did judgement and justice, as he judged the cause of the poor and needy, it was well with him 
c Ierm. 22. 16. ; and it was as well with Vzziah, as long as he reigned well: as long as he sought the Lord, God made him to prosper 
d 2. Chron. 26. 5. . What the Prophet jeremy said unto Zedekiah is worthy the remembering: Obey, I beseech thee, the voice of the Lord, so shall it be well unto thee, jerem. 38. 20. And to the same purpose is that exhortation of Moses to the Israelites: You shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, Deut. 5. 33.  
Use 1 It is not then in vain to serve God, as the wicked imagine; It was not in vain that these lepers went, according to Christ's commandment; neither will it be in vain for us to walk, according to God's commandment. As they went, they were cleansed; and as we walk, we shall be blessed. Blessed is every one that feareth the Lord, that walketh in his ways: Happy shalt thou be (that dost thus) and it shall be well with thee, as the Psalmist saith, Psal. 128. 1, 2.  
Use 2 Secondly, they take but an ill course to thrive and prosper, that wander in the byways of disobedience; and they are far wide, that imagine that it shall be well with them, as they live ill. It will be evil with such, and that, first, in regard of their bodies. Our Saviour cleansed these Lepers that were obedient; but the Lord will smite such as are disobedient, with the pestilence, with a consumption, and a fever, an inflammation, with the botch, and the itch 
a Deut. 28. 21. etc. ; As Gehazi was smitten with the Leprosy for his falsehood, 2. King. 5. 27. and Vzziah for his pride. 2. Chron. 26. 20. And 2. in regard of their estates, for, the treasures of wickedness will profit nothing: Prou. 10. 2. They may indeed prosper in the world, but alas, their very prosperity shall destroy them, Prou. 1. 32. Hence it is, that as the Lord would have it pronounced to the righteous, that it shall be well with them, for they shall eat the fruit of their doings: So he would have it denounced against the unrighteous, Woe unto the wicked, it shall be ill with him, for the reward of his hands, shall be given him, Esa. 3. 10, 11.  
3. Lastly, here is encouragement for the godly to proceed in the ways of godliness, and (as the Lord said to josuah 
a Iosh. 1. 8. ) if they would have good success, to observe what he commandeth. Indeed, as the most godly fail in their obedience, so are they many times corrected for the same; but yet so far as they are religious, so far they are sure to be prosperous, as far as they are godly, they are sure to be happy. Surely I know (saith Solomon) that it shall be well with them that fear God, but it shall not be well with the wicked, because they fear not before God, Eccles. 8. 12, 13.  
And one of them, when Text. he saw that he was healed, turned back, and with, etc. From the practice Obser. of this Samaritan, we may learn our duty, which is this, To glorify God, and give him thanks for favours and benefits received from him; This is the express Commandment of God; Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me, Psal. 50. 15. Where, as prayer, so praise for deliverance is required, even as the Apostle also would have thanksgiving joined with prayer and supplication, Phil. 4. 6. So that there is a necessary coherence between prayer and thanksgiving: as prayer is the sending out for those things we need, so thanksgiving is for the receiving of them; having received the things by prayer desired of God, we must give him thanks for the same. The first thing which we ask in the Lord's prayer, is, to have grace to glorify God's name; and the last thing we are to perform in the same prayer, is to ascribe all glory to the said sacred Name.  
Moses composed a song for the Israelites deliverance from the Egyptians, Exod. 15. 1. and so did Hannah for her son 
a 1. Sam. 2. 1. , both in thankfulness unto God. David calling to mind God's benefits, and bethinking with himself, what he should return for them, What shall I render unto the Lord for all his benefits towards me? resolves on this duty, I will offer unto him the sacrifice of thanksgiving, Psal. 116. 12. 17. And thus this Samaritan perceiving that he was cleansed, renders this sacrifice for the same, he glorified God, and gave thanks.  
Use 1 The Apostle foretold that in these last day's men should be unthankful, 2. Tim. 3. 2. We see the truth thereof: People have tongues to ask, hands to receive, but remember not to glorify God, when they have received what they ask. In time of famine, sickness, or any adversity, they usually pray unto the Lord for help; but when he delivereth them out of their distress, do they then (as the Psalmist exhorteth, Psalm. 107. 6. 8.) praise him for his goodness? or may it not rather be said of them, as it was of Hezekiah 
b 2. Chro. 32. 35. , that they render not again according to the benefit done unto them? I know there are certain words of course, as, God be praised, I thank God, etc. in most men's mouths. Many there are that give thanks and glorify God formally, coldly, and superficially; but few that do it fervently, & zealously (as this Samaritan did) who with a loud voice (which was argumentum zeli, a token of his zeal) glorified God.) Few call upon their souls to perform this duty, as David did, Bless the Lord O my soul, and all that is within me bless his holy name, Psa. 103. 1.  
But let us be exhorted, always in all things to give thanks unto God; As we pray for them, so let us praise his Name for them, let us glorify him for what he graciously giveth us; It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most High, Psal 92. 1.  
Thanksgiving (saith one) was an exercise in Paradise, and it shall be an exercise in heaven; It shall continue, when others shall cease. In the next life we shall not need the Word, nor Prayer, nor Sacraments, but the praising of God shall not cease, being a peculiar exercise of the Angels and Saints in heaven. Now if we would ever praise him in heaven, we must first praise him on earth; we must glorify him here, if we desire to be glorified, and to glorify him hereafter. I say then as the Apostle to the Hebrews, Let us offer the sacrifice of praise to God continually, that is, the 
Heb. 13. 15  fruit of our lips, giving thanks to his Name; and always remember, that in thanksgiving as we glorify God, so we benefit ourselves; The Lord will willingly give us what we do ask him, when he seeth us thankful for that he hath given us; thanks for former blessings is the way to gain and procure future blessings.  
When he saw, etc. he Text. turned, etc. Again we may observe from Obser. hence, That as thanksgiving is required, so it is speedily to be rendered; as it is not to be omitted, so it is not to be deferred. When Sisera was overthrown, Deborah and Barak, even on that day, sang, saying: Praise ye the Lord for the avenging of Israel, judg. 5. 1. 2. And as soon as this Samaritan saw that he was cleansed, he turned back (viz. from the Priests) glorified God, and gave thanks.  
Use 1 Remember then to do this presently after the receipt of any blessing; As we must be swift to hear the word of God, 
a jam. 1. 19  so must we be swift to return thanks to God. Indeed we must (as S. james saith 
b Ibid.  be slow to speak: to wit, against the truth that is delivered, but not Gods praises for blessings received: we must be as quick in thanksgiving, as God is in giving; as ready to glorify him, as he to gratify us; to give him thanks, as he to give us blessings.  
Use 2 Secondly, as thanksgiving is not to be put off, so neither is any other Christian and religious duty; This Samaritan deferred not his glorifying of God, & so we must not defer our serving of God. David made haste, and delayed not to keep God's commandments 
c Psal. 119. 60. ; No sooner did jonah cry in the streets of Nineveh, Yet forty days and Nineveh shall be overthrown, but they cried mightily unto 
jonah 3.  God, repent, and turned from their evil way. Our Saviour having called Simon and Andrew, they straightway followed him, Mark. 1. 18. And Zacheus made haste to receive him, Luke 19 6. Alas, people in these times, who make quick dispatch of their worldly affairs, are exceeding slow in the most important business of their souls. Good courses for the present are only allowed, not followed: Conversion and amendment the most purpose, but yet defer them, young men till they be old, old men till they be a dying. But as for young men they must remember their creator, fear him, serve him, now in the days of their youth 
a Eccl. 12. 2 , and not put off all this, till their uncertain old old age: and Audite senes 
b joel. 1. 2. , Hear ye old men, it is sufficient for you that ye have spent the time passed of your life in the base service of the world, sin and Satan; now while it is called to day, turn from your sins to serve the living God. And let all, both young men and maidens, old men and children, take heed of this delay and procrastination; & set themselves about religious courses, & Christian duties with all speed and expedition. That thou dost, do quickly, said our Saviour to judas, joh. 13. 27. As he made haste to save our souls, so must we make haste to amend our lives. As Rebeccas friends could by no requests hinder Abraham's servant from speedy return unto his master, so let nothing hinder us srom present conversion to God our Master; Make no tarrying (saith the Son of Syrach) to turn to the Lord, and put not off from day to day; for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance, Eccles. 5. 7.  
Were there not ten Text. cleansed?) Here we may note, that kindness is showed by God unto the wicked. These nine unthankful lepers were cleansed, aswell as the tenth, the thankful one. Thus we see that true which we read, Luk. 6. 35. That God is kind unto the unthankful, and to the evil. And as our Saviour cleansed the bodies of these ungrateful lepers, so filled he the bellies of his carnal and fleshly followers, john 6. according as the Psalmist speaking of men of the world, which have their portion in this life, saith, that their bellies the Lord filleth with his hid treasure, Psal. 17. 14. As he filleth their bellies, so he filleth their barns also: Yea, and so loadeth them sometimes with this world's good, that their barns are not large enough to receive their fruits, and to hold their goods, as appeareth by the parable of the rich man. Luk. 12. 16. Thus corporal and temporal benefits, Impijs impertitur Dominus, the Lord imparteth to ungodly men. And this he doth: First, that they might be the more inexcusable, and have nothing to allege for themselves at the day of their account. Secondly, that if they have, or seem to have any good things in them, they might not be altogether unrewarded. Thus Ahabs temporary humiliation was recompensed with the removal of a temporal judgement: and these lepers temporary faith with the removal of their leprosy.  
far be it then from Use 1 any man to imagine that, the enjoyment of temporal things is an infallible testimony of God's special love; that the Lord bears entire affection unto him, because he hath temporal blessings bestowed on him; No man (saith Solomon) knoweth either love or hatred by all that is before him 
a Eccl. 9 1. 2. , that is, no man can assure himself of God's love by the fruition, or of his hatred by the want, of external things. All such things come alike unto all (saith he) and are common both to the righteous and to the wicked: As is the good, so is the sinner, and he that sweareth, as he that feareth an oath. The want of outward things, as of health, soundness, wealth, beauty, etc. is not a token of God's displeasure; neither the possession of them, a sure sign of his gracious favour. A man may be poor, diseased, full of sores, and yet be regarded by the most High here, and eternally beautified hereafter, as we may see in Lazarus. And again, a man may be healthful, & wealthful, clothed richly, and fare sumptuously, and yet be hated of God in this life, and everlastingly condemned in the life to come, as we may see in the rich glutton. Luk. 16.  
Again, let not any be offended to see, profane and unthankful persons lusty and strong, their eyes stand out with fatness, and their strength firm; neither be envious, when he beholdeth the prosperity of the wicked, judge them not to be happy, but go into the Sanctuary of God, then shalt thou understand their cursed estate. Surely, their health will end in unhappiness; their soundness and strength of body, in destruction both of soul and body, and whatsoever they solace themselves withal, in desolation.  
Use 3 Lastly; As God's goodness is extended unto the wicked, who are his enemies, so must our kindness enlarge and stretch forth itself even to our enemies. If they hunger, we must not think too much to feed them; if they thirst, to give them drink 
a Rom. 12. 20. . We must do good to them that hate us: That so we may be the children of our Father which is in heaven; for he maketh his Sun to rise on the evil, aswell as on the good; and sendeth rain (as) on the just (so) on the unjust. Matth. 5. 44, 45.  
Were are the nine? Text. There are not found, etc. From hence observe, that, The mostare commonly the worst: The fewest the best. Before the flood all flesh had corrupted his way upon the earth; only Noah was upright, and preached righteousness 
a 2. Pet. 2. 5 . The people of Sodom, were all vicious; only Lot was righteous, and vexed with their uncleanness. Of those that were sent to search the land of Canaan, ten were unfaithful; only two, Caleb and joshuah, were faithful. And of these ten lepers, that were cleansed, nine were ungrateful; one only a samaritan, thankful.  
The flock whereof Christ is shepherd, is but a small flock, Luke 12. 32. There were but a few names, that is, a few persons in Sardis, which had not defiled their garments; that is, which were faithful, and had not been infected with those sins which reigned in that Church, Revel. 3. 4. Many are called (saith our Saviour) but few are chosen 
b Math. 22. 14. . If but few, even of those that have an outward calling, how much more few, if you consider the rest of the world beside?  
The way of righteousness as it is a narrow way, so it hath but few followers; whereas the way of wickedness, as it is of greater latitude, so it hath a greater multitude of passengers; as it is of larger extent, so there are many that walk in it, Math. 7. 13.  
The Apostle saith to the Philippians, Walk Use 1 as ye have us for an example: but we are never wished to walk, as we have the most for an example. Look unto the most, and thou shalt find them neglecters of God's worship, prophaners of his Sabbath, contemners of his word wallowing in wantonness, delighting in drunkenness, living in covetousness, etc. judge now if such persons are fit patterns to follow: the more a man goeth after them, the farther he wandreth from God; whosoever walketh with them in the broad way, it will at last lead both them and him to destruction. Enter not therefore into the way of the wicked, & walk not in the way of evil men, be they never so many 
a Prou. 4. 14.  The Lord hath commanded, Thou shalt not follow a multitude to do evil, Exod. 23. 2. We must not go after the many. As the Lord said to jeremy: Let them returneunto thee, but return not thou unto them, jer. 15. 19 So let the most follow us, but let not us go after them: though they work iniquity, yet that is no ground or warrant for us; rather a warning to us to fly iniquity; the more they pursue evil, the less must we, and the more praise shall we have, if we follow after that which is good.  
Secondly, let us look, not what the multitude doth, but what we ourselves ought to do; it was worthily spoken of josuah unto the people, If it seem evil unto you to serve the Lord, choose you this day whom you will serve; but as for me and my house, we will serve the Lord, Iosh. 24. 15. Though many of our Saviour's disciples went back, and walked no more with him, yet his true disciples continued still with him, and say, Lord to whom shall we go? Thou hast the words of eternal life, joh. 6, 66. 68 Though these nine lepers turned their backs against Christ, yet this samaritan alone by himself turned back unto him; and thus must we do our duties, though few bear us company, we must set ourselves about whatsoever is required of us, though none join with us. And that we may do so, let us remember that it is better, far better, to be saved alone or with few, then to be damned with many.  
There are not found, Text. etc. All these lepers began fairly, nine quickly made an end; one only returned and persevered: and as herein he went beyond the others, so for this, he is preferred before the others, and commended by our Saviour.  
Now observe here Obser. last of all, that to begin well is not sufficient, but perseverance and constancy is required; without continuance fair beginnings and glorious proceedings are nothing worth. What availed it judas, that he was an Apostle, that he preached, that he carried himself in an outward honest, and reformed conversasation a long time, when he continued not, but by transgression fell 
a Act. 1. 25 ? What did it profit Saul, that he began to reign well, when he turned aside, and fell away? what, Demas, that he was a professor: yea, that he went far in his profession, when afterwards he forsook it, and fell in love with the world? And what john's hearers, That they rejoiced in his light, when it was only for 
a joh. 5. 35.  season a? It was nothing worth, that the jews hearing Christ speak of bread from heaven, earnestly desired it: saying, Lord evermore give us this bread; when they went back, and walked no more with him 
b joh. 6. 34. 36. . And it was nothing worth, that these nine lepers began so well, that they met our Saviour, lifted up their voices, saying: jesus, Master, have mercy on us: That they went to the Priests, as they were commanded, when at last they shamefully forsook him, and unthankfully departed from him.  
Righteousness forsaken or departed from, is vain and forgotten: When the righteous turneth away from his righteousness, and committeth iniquity, all his righteousness that he hath done shall not be mentioned, Ezek. 18. 24. Where perseverance is not, repentance, obedience, hearing, prayers, yea sufferings are in vain, Gal. 3. 4. Yea without it, hope of happiness is lost; for they only that are faithful unto death, shall receive a crown of life, Reu. 2. 10. And he that shall endure to the end, the same shall be saved, Mat. 24. 13.  
This than must teach us, not to be weary of well doing. Multitudes there are amongst us, who (like the Israelites, Psal. 78. 57) turn aside like a deceitful bow; whose goodness is as a morning cloud, and as the early dew which passeth away 
c Hos. 6. 4. . divers there are, who, as jehu marched furiously, so they 
a Mal. 1. 13.  begin fervently; but quickly say, as the Israelites, Behold what a weariness is it a. Whose 
Mal. 1. 13.  present courses if we compare with their first beginnings, we shall find that, with Ephesus they have left their first love, and are come to a Laodicean temper. And because they are neither hot nor cold, the Lord will spew them out of his mouth 
b Reu. 3. 16 , and cast them clean from him.  
But as for us, we must not leave our former love, obedience, zeal; but rather labour to increase them: Nor be weary of well-doing, till the day of our dying. We must not change our good courses for worse, till we exchange this life for a better.  
It was jobs constant resolution: Till I die, I will not remove my Integrity from me. My righteousness I hold fast, and will not let it go. My heart shall not reproach me, so long as I live, job 27. 5, 6. David saith, I have inclined mine heart to perform thy statutes always, even unto the end. Psal. 119. 112. Asa his heart was perfect with the Lord all his days. 1. King. 15. 14. And Paul finished his course, and kept the faith. 2. Tim. 4. 7. And as these have held out, so let not us leave off. As we have entered into profession, so let us persist: It is a shameful thing to give it now over. Let us say concerning our religion, as that worthy Theban soldier did concerning his target, I will either defend thee, or dye upon thee; and as Ruth to Naomi: The Lord do so to me, and more also, if ought but death part thee and me, Ruth. 1. 17.  
I conclude all with the prayer of Saint jude: Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy: To the only wise God our Saviour, be glory and majesty, dominion and power, now and ever, Amen.  
FINIS.