;

virtue, as she imagined, could have gone forth from Him without His consent, but He spoke to bring her to a public confession, which would at once make known His power and her faith for the touch of Him on other occasions had produced this effect without His noticing it. Her feelings convinced her that she was cured, yvw τ σúμatı, (Mark v. 29.) and the instantaneous ceasing of an hæmorrhage, which had lasted twelve years, and baffled medical skill, was evidently miraculous. She would willingly have withdrawn unobserved, but Jesus for her sake determined, though it was painful to her, that she should acknowledge the obligation; He therefore not only spoke, but looked around; so, trembling she fell down, and declared in the presence of the multitude what she had done, and how she was cured. Eusebius (Hist. vii. 18.) informs us, that he had himself seen before her house at Paneas, statues of herself and of the Saviour: and we learn from Sozomen, (Hist. v. 21.) that the Christians removed the latter into their church, when Julian had substituted for it his own; and if this be correct, it is a proof that her false shame had been entirely subdued. Capernaum was the scene of the Miracle, but she might have come for the purpose, or afterwards settled at Paneas.

This delay put the faith of Jairus to the test, for before Jesus could reach the house, intelligence was brought of his child's death. His family would have had him retire in despair, but Jesus encouraged him with the assurance, that if he would believe, he need not fear the result. He sought, however, no unnecessary display, and therefore took with him only Peter and the sons of Zebedee, and her parents, excluding the family, and the hired mourners, who had now no business there, and whose incredulity rendered them unfit to be present. The girl was restored not only to life but to health, for she was able immediately to walk and to eat.

53. Jesus restores Sight to two blind men; 54. and Speech to a dumb demoniac. Matt. ix. 27-35.

The display of Christ's power was varied in almost every conceivable mode; but all His miracles were works of mercy, in which respect they are contradistinguished from those of Moses, most of which were judgments. The restoration of Sight to the Blind is one peculiar to Himself, and is predicted by Isaiah (xlii. 7.) as characteristic of the Messiah, for which reason, probably, so many of these obviously miraculous cures are recorded. The two blind men who met Him coming out of Jairus's house, besought Him as the Son of David, thereby acknowledging Him as the promised Saviour; and it is therefore probable, that they grounded their hope of His granting their petition as much upon prophecy, as upon the report of His miracles. Having already abundantly excited attention, He would not publicly grant their request; but on their following Him into the house, (probably Peter's,) He there, apart, drew from them a confession of their belief in His power, and rested their cure upon its reality: Be it unto you according to your faith. As that was genuine, their eyes were opened; and yet they disobeyed His strict injunction, not to make their recovery of sight known.

The cure, immediately after, of a dumb demoniac, shows the wilful blindness and inveterate malice of the Pharisees, who, when the multitude honestly exclaimed, It was never so seen in Israel, returned to their charge of confederacy with the evil Spirit.

55. Jesus is again rejected at Nazareth. Matt. xiii. 54—58. Mark vi. 1-6.

Jesus had commenced His ministry in Galilee, at Nazareth, where He had lived till the thirtieth year of His age. After a

series of miracles throughout the country, and after making many disciples, He now affords them another opportunity of acknowledging Him. Once more He taught there on the Sabbath; they were amazed, but no better effect was produced upon their minds than on His former visit; and though they did not now proceed to any act of violence, His low rank in society was a stumbling-block, which neither His wisdom nor the report of His miracles could remove. Such obstinate disbelief excited His astonishment, and no doubt His regret; for we are informed that He partook of all the feelings of the nature which He had assumed, which are compatible with perfect innocence. Their unbelief prevented His performing miracles, except a few cures, for it would prevent their bringing the sick to Him, and few of the sick themselves would have faith to be healed.

56, 57. Jesus instructs and sends forth the twelve Apostles. Matt. ix. 35-38. Mark vi. 7-11. Luke ix. 1-6.

Multitudes flocked from distant places to hear Jesus; and their forlorn condition, as stray sheep without a shepherd to guide them, (for the Priests and Levites did not deserve that name,) excited His compassion. He observed, that there was a plenteous Harvest ripening, which would require many labourers to reap; and as they were so few, He exhorted them to pray the Lord of the harvest to increase their number. He followed out His remark, by sending out the Apostles over the holy land to proclaim His approaching reign; but on this occasion He strictly limited their mission to the lost sheep of the house of Israel, forbidding them to visit Samaritan, as well as Gentile, cities. His authorizing them to work miracles, is justly brought forward as evidence of His Divinity. God put His Spirit upon the seventy whom Moses appointed to assist him, but Moses conferred not Bb

that Spirit; the spirit of Elijah rested upon Elisha, but the answer of the former showed that the power came not from himself, but from God. It is Christ alone that both works miracles at will, and authorizes others to perform them. The Apostles were sent out two and two; and it has been suggested, that it would be desirable to follow the example in the case of modern Missionaries, as the presence of a pious and wise companion would cheer a Christian among aliens and enemies, and in difficult cases might be of the greatest use, by advice, example, and encouragement. Some of the instructions given were of a temporary nature, only suited to the present journey, and were subsequently revoked. Thus He tells them that they had been sent without provision for their journey, but hereafter they must take with them what property they had; now their mission was limited to the house of Israel, hereafter the Gospel was to be preached to every creature. The warning, that, notwithstanding the power with which they were endued, and the joyful nature of the intelligence which they had to convey, they would be hated by all that were not prevailed upon to receive their message, and would be exposed to such sufferings and persecutions as would tempt them to apostatize, has been found more or less applicable in every age. He charged them therefore to beware of men, and to combine Prudence with Innocence. Still, after every justifiable precaution, they must expect no better treatment than He would Himself experience; but though they were condemned to death, they must not fear those who at the worst could but shorten life, but Him whose power extendeth over eternity. Him therefore they must confess before men, whatever it might cost, if they would have Him to acknowledge them, and to reward them in heaven. Nor would His enemies only endeavour to frighten them from their duty; there would be the well-meant opposition and the entreaty of friends to try them; but no

relative or personal regards must be suffered to interfere with love to Himself.

It is manifest, that here, and in other places, our Lord claims the supreme Love which the Law declares is due only to God; and this claim is to a thinking person, who can draw conclusions and weigh consequences, as strong evidence of His Divinity as a direct affirmation of it. No mere man can make such a claim without becoming the rival of his Creator, who is a jealous God, and will not give His glory to another; nor would one in his right mind think of advancing it. We should find it impossible to bring ourselves to feel the right of any human teacher, even though he sacrificed his life for us, to claim this supreme affection; and we must qualify and dilute his expressions, before we can bring them within the bounds of propriety, and free them from the charge of unexampled presumption. Yet the Apostles and primitive Christians felt the claim of Jesus to be just: and love to Him, which is the preeminent and distinguishing feature of Christianity, becomes, upon the orthodox scheme, both natural and reasonable. "View Jesus as Emmanuel, God with us, the atoning Redeemer of a lost world, and all is as it ought to be. The contemplation of what He is, and of what He hath done, will dispose us, with all the ardour of a grateful heart, to join in the song of heaven: Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever". He concluded His address with the encouraging assurance, that persons who entertained them would be recompensed in the same manner as if they had welcomed Himself in person; that at any time, whoever should receive a prophet, that is, a teacher of religion, for the sake of his office, would receive the same reward as if he were a teacher himself; and that the gift of a cup of cold water, even the most inconsiderable Wardlaw, Discourses on the Socinian Controversy, p. 52-34.