sideration" Then said his disciples, Lord, | in the seat of the scornful," and give themif he sleep he shall do well. Howbeit Jesus selves up to the thraldom of their prejudices spake of his death: but they thought that and passions, and through an overweening he had spoken of taking of rest in sleep :" confidence in their own talents, never think And so on this occasion Jesus said. "The of yielding to the testimony of the word of maid sleepeth," in reference to the real na- God, they cannot grow in a knowledge of ture of her death, whereas the spectators the truth, for it is written "The meek thinking that he had spoken of taking rest will he guide in judgment; and the meek in sleep, "laughed him to scorn." will he teach his way." But in this their conduct, we have an instance of the precipitation and pride of the natural mind. Instead of reflecting upon this mysterious declaration, so as to ascertain its meaning, or asking for an explanation of it, they ridiculed it as an absurdity and a contradiction. And this is but an example of the conduct of many in every place where the sublime truths of Christianity are preached-of men who surrender themselves to be entirely governed by their natural views and feelings, who, without any enquiry, assume the existence of contradictions between the testimony of their senses and the statements of revelation, and who will admit of nothing but what is in their opinion consistent with what they call the laws of nature and the principles of philosophy. Let such men learn to pray against intellectual pride, and to be taught the distinct offices of faith, and reason, and And let them, at least, exercise the same deliberation and candour in reference sense. to the contents of Scripture, which they do in their scientific investigations, and they will learn that Scripture is never contradictory to the deductions of sound philosophy, but that faith, instead of opposing reason or sense, leads us into higher and more important fields of contemplation, and adds the knowledge of God to our own. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. As Those who ridicule the words of God, are not worthy to witness his works. soon as those scorners were put forth, Jesus went in to raise the maid from the dead. He took her by the hand, and thereby HE, who is the resurrection and the life, imparted a vital energy to her dead body, and, as the Lord of spirits, commanded her spirit back again to its former abode. This illustrates the manner in which the Saviour quickens those who are dead in trespasses and sins; he takes hold of them with the hand of his power, and calls them by the word of his mercy, and raises them up into newness of life. 26. And the fame hereof went abroad into all that land. Those who witness the wonderful works of God cannot conceal them. But men should be as anxious to improve them, and profit by them, as to talk of them, or publish them. Christ himself took no measures, either on this or on any other occasion, to proclaim his own miracles abroad, and so let Though these men laughed the Saviour all his servants learn to conceal themselves, to scorn, he was not diverted from his pur- and not to make any ostentatious display of pose. The mercy of God is not withheld their own talents or gifts, that God may have on account of the folly of man. Let all all the glory. ministers of the gospel learn from this to persevere undaunted by the ridicule or frowns of ungodly men, in preaching those truths. which though spurned as foolishness by some, are to those that believe the power and wisdom of God. And let sinners learn from this, to beware of ridiculing either the messenger, or the message of salvation. Those who do so, shall be treated by Christ as he treated those who laughed him to scorn on this occasion: "sit he gave them no reply. When men Sight restored to two Blind Men. 27. And when Jesus departed thence, two blind men followed him, crying and saying, Thou Son of David have mercy on us. This is the first instance recorded by Matthew of our Saviour being addressed by the title of "SON OF DAVID." This address was equivalent to a recognition of his being the promised Messias, who was to be descended, according to the flesh, from David. As the miracles of Christ increased in number, those who were under the teaching of divine grace received higher conceptions of his character and office. These men, though naturally blind, were not spiritually so. They knew more of Christ than many who had better opportunities of learning about him. While the Jewish people generally "saw but perceived not," these men saw not, but perceived. They knew that it was predicted, in reference to the times of the Messiah, that "then the eyes of the blind should be opened," Isa. xxxv. 5; xlii. 7; and, fully believing these prophecies, they came to him for that mercy which suited their own case. Their petition is "Have mercy on us;" for those who are involved in the same trials and sufferings should unite in the same prayers. We have no need to confine our petitions to our own wants, for promised, he was able also to perform." On the other hand, unbelief shows itself principally in questioning God's power, as we find illustrated in the case of Moses, who, when God promised to give the children of Israel flesh for a whole month, questioned his ability to do so. These are the two attributes of the Redeemer which occupy a prominent position in his great work of mediation for the guilty: His MERCY regulating the exercise of his power, and his POWER giving effect to the inclinations of his mercy; and from the conjunction of these, all the blessings of the everlasting covenant, are secured to those that believe. The question proposed by Jesus required an acknowledgment of their belief in his personal possession of power to heal that he was able, not that he was rendered able. And such is the ability of the Saviour-inherent and underived, for " He is able even to subdue all things unto himself." 29. Then touched he their eyes, in Christ there is "plenteous redemption," saying, According to your faith be even mercy enough for all. 28. And when he was come into the house, the blind men came to him and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. The house here alluded to was that of Peter at Capernaum, in which Christ resided. He suffered the blind men to follow him for some distance without attending to them, in order, probably, to try their faith. When Jesus appears to be moving away from his people, let them persevere in following him with importunate and unceasing prayer, for they will be sure to receive an answer at last. He never forgets or disregards the prayer of faith, though he may not immediately answer it. The petition which they offered contained an acknowledgment of the Saviour's mercy, but it was necessary that they should make as explicit a profession of their faith in his power. All genuine faith has a direct reference to the power of God. Such was the faith of Abraham, who " staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God; and being fully persuaded that what he had it unto you. As soon as the strength of their faith had been sufficiently evinced, Jesus touched their eyes in order to restore them to sight. One reason why, on this, as well as on other occasions, he touched those whom he was about to heal, was in order to show the necessity of personal contact with him in order to salvation. His grace must be brought near to our souls through the interposition of his appointed means of grace. Christ here confers signal honour upon faith, by making it the measure or standard of his other gifts. And so it is in the experience of every Christian: his joy and peace and his faith. Those that have little faith, are spiritual health are always in proportion to fearful, and proportionably unhappy; whilst those who are strong in faith, are protected from fear, and fortified against every thing calculated to interrupt their happiness or impede their joy. 30. And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. The effect of his touching their eyes immediately followed in their being opened, for nothing can intercept or oppose the | the Saviour's glory; but his glory can only be energy of divine power. The first object promoted in the way which he himself prethese men gazed upon was Christ himself, scribes: and it frequently happens that the and So, when the eyes of the sinner are well-intentioned, but over-ardent zeal of opened by the operation of the Redeemer's many Christians does injury to the cause of grace, the first object that attracts his atten- Christ. It would appear from this verse, tion is that Redeemer, to whose free and that these men were mindful of the Saviour's sovereign mercy he has been indebted for orders as long as they remained where he such a favour. Christ charged these men was, but that "when they were departed, not to publish that he was the author of they spread abroad his fame." Such is not this miracle. Several reasons have been the obedience of the sincere believer, which assigned for this injunction. The following always springs from genuine gratitude to the are worthy of attention: - 1st, To leave an Saviour. It is constant, uniform, and unexample of humility, and to show that we deviating. The believer's service is not an should carefully avoid ostentation, especially eye-service. He does not obey his Saviour in our works of kindness and benevolence;" in his presence only, but much more in 2dly, From motives of wise precaution, lest his absence." He endeavours to act accordthe Pharisees should be instigated and in- ing to the precepts of Jesus in the Church censed against him, and endeavour to appre- and in the world alike, and is as careful to hend him before his time; 3dly, Lest the regulate his conduct according to their spirit, Pharisees might accuse him of employing when he thinks of no witness but his fellowthose whom he healed, and whom he thereby man, as when he more immediately reflects laid under obligations, as emissaries amongst upon the omniscience of his God. the people, to proclaim his power and to excite a popular insurrection in his favour. This last is the most probable reason, because it is evident, from several parts of our Saviour's history, that his enemies were on the watch for some foundation for such a charge as this, and because this reason for enjoining secrecy was not interfered with by the circumstance of the men paying no attention to his directions, for it still remained a fact that they published his miracles in direct violation of his express commands. In this conduct of our Saviour, we have an illustration of what it is to "walk in wisdom toward them that are without." 31. But they, when they were departed, spread abroad his fame in all that country. We have here a striking proof of the perverseness of human nature. These men went forth, acting in direct opposition to his commands. Nor can we justify their conduct, in this respect, on the ground of their excessive gratitude, for their gratitude would have been better manifested in obedience. If we love Christ on account of the blessings which he has conferred upon us, we should evince that love by keeping his commandments. These men, probably, thought that they were zealously consulting and promoting A Devil cast out of a Dumb Man. 32. As they went out, behold, they brought to him a dumb man possessed of a devil. In what rapid succession were the miracles, which are recorded in this chapter, wrought. Christ is allowed no time of respite or reAs soon as the blind men left the pose. house, a man is brought in, exhibiting another and more wretched instance of the power of Satan, and of the effects of sin. This man was deaf as well as dumb, for such is the signification of the Greek. It is miserable not to be able to express our suf ferings, but more so not to be able to hear the soft and welcome accents of a Saviour's mercy. Yet such is the tyranny of the devil towards those whom he enslaves; he renders them unable to utter prayers for succour, or to listen to the overtures of God's redeeming love. But for this purpose the Son of God was manifested, that he might destroy the works of the devil, that the eyes of the blind might be opened, and the ears of the deaf unstopped, Isa. xxxv. 5. Behold, then, in this work of compassion, an additional proof of Jesus being the promised Messias, the appointed Saviour of men. 33. And when the devil was cast out, the dumb spake: and the multitude marvelled, saying, It was never so seen in Israel. Jesus had given so many proofs of his power and of his willingness to relieve the distressed, that it was unnecessary to say expressly, in this instance, that he cast out the devil. It is assumed by the evangelist that he did so, for it was impossible that applications for mercy could be made to him. in vain. This man's dumbness was evidently caused by his being possessed of a devil, and therefore, when the cause was expelled, the effect ceased. When Satan is banished from the soul, all the wretchedness, and misery, and evil dispositions which accompany him, must likewise disappear. And when Satan shall be completely driven from this world which he has polluted by his presence, and converted into a temple consecrated to idolatry, impurity, and vice, then shall the earth rejoice, and all its inhabitants shall sing aloud for joy, and creation, which is now silent and mute, shall become vocal of her Maker's praise! Jesus never requires impossibilities. This man could not ask for mercy, since he was dumb'; nor was it likely that he had faith in Christ, since faith cometh by hearing, and his mind, being under the influence of Satanic possession, was unable to entertain it. For these reasons Christ did not require faith in this man. But those who brought him had faith in his power. We cannot tell of what service our supplications to Christ for others may be. If any have relatives or friends who are dead and insensible to their own spiritual state, let them bring them to Jesus by fervent and faithful prayer, and he will have mercy upon their souls. We have here a statement of the effects produced by this miracle upon the multitude. "They marvelled:"--and well they might, after witnessing four such stupendous works within a few hours-the healing of the bloody issue the raising the ruler's daughter-the restoration of sight to the blind men-and the expulsion of the devil from the mute demoniac. Their astonishment led them to exclaim, "It was never so seen in Israel;" not even in Israel, THE LAND OF WONDERS, where the power of God had been so frequently and so signally displayed. And if it was never so seen in Israel, it was never so seen in the entire world. This was the flesh. His power had formerly been displayed indirectly through the instrumentality of prophets, but now it was exerted by him who was the brightness of the Father's glory and the express image of his person. first time that God was so manifest in the 34. But the Pharisees said, He casteth out devils through the prince of the devils. What an awful and appalling proof we have here of the enmity and depravity of the human heart. The malignant envy of man could not go beyond this calumnious blasphemy. With what reckless desperation did these Pharisees seek in hell for the origin and source of those wonderful works, which carried a demonstration with them that they could only have been performed by a power that came down from heaven. Our Saviour takes no notice of this revolting impiety until it is again repeated, as recorded in the twelfth chapter, where he fully exposes the absurdity of it, and represents it in its true colours. What different constructions are placed upon the same actions by different persons! While the people marvelled and recognised the Saviour's works as being higher exhibitions of divine power than had ever been witnessed before, the Pharisees ascribed them to the power of the devil. Thus the ignorant and illiterate are more likely to give God the glory of his works, than those who are famed for an acquaintance with human philosophy and learning. It was, probably, in consequence of an apprehension that the people might be led on from astonishment to attachment, so as to become the adherents and followers of the Saviour, that the Pharisees had recourse to this awful and desperate mode of disparaging his miracles. Their enmity unquestionably appears to have been more active at this time than before, for this chapter, which relates so many stupendous performances, contains the account of no fewer than four attempts to establish accusations of impiety or of blasphemy against him, verses 3, 11, 14, 34. Thus, when God confers peculiar honour upon his people, Satan most vigorously endeavours to wound and injure them. And his most numerous assaults are directed against their character and their principles; for this is his easiest and readiest mode of attack. He has multitudes in every direction ready to enter into this work. All who are unconverted can, more or less, be employed in the disgraceful service of calumniating and maligning the people of God. Jesus compassionates the perishing 35. And Jesus went about all the cities and villages, teaching in their and preaching synagogues, the gospel of the kingdom, and healing every sickness and every disease among the people. Christ did not suffer himself to be interrupted in his preaching and healing by the calumny of the Pharisees, but was satisfied on this occasion to meet it with the refuta tion of further proofs of divine mercy and power. He went about the cities and villages of Galilee, teaching in their synagogues, and thus taking advantage of the opportunities afforded him by the ecclesiastical regulations of the country, to preach the gospel of the kingdom. It was never before said of any other messenger from Heaven that he healed every sickness and every disease. The power of Christ could extend to every description of misery to which our nature is liable. Had Christ remained stationary, patients would have been brought to him, but his merciful disposition led him to seek for objects of compassion. 36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. The multitudes consisted, partly of those who had come for relief, and partly of the inhabitants of Galilee, which was thickly peopled. The Saviour did not reject their applications for healing, but he was chiefly affected by their spiritual destitution. The word rendered "fainted" may signify dispersed, or scattered, or loosed from each other: they were not united by the bonds of spiritual relationship, under careful and zealous pastors. Those who assumed the office of their religious instructors were ignorant and selfish, and instead of feeding, they plundered the flock. They taught for doctrines the commandments of men, and substituted the intolerable yoke of their own traditions in place of the law of God. Such teachers are worse than none; for a bad minister is a servant of Satan, who, instead of diminishing, increases the spiritual destitution of men, and rivets more closely the chains in which they are held and bound; and those who are under them may well be compared to "sheep having no shepherd," who are exposed to wolves and lions, and every species of danger. 37. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few: 38. Pray ye, therefore, the Lord of the harvest, that he will send forth labourers into his harvest. The ministerial office is represented in these, and in the foregoing verse, under two most beautiful and expressive similitudes. Ministers are shepherds," appointed to feed and guard the sheep, for which Christ, the CHIEF SHEPHERD, hath given his life; and they are" labourers" employed by him to gather in the harvest of those who believe, into the garner of his Church. The tenderness and watchfulness which should ever characterize the minister, are strikingly represented by the former comparison; the assiduity and zeal they should manifest, are denoted by the latter. The field in which they are appointed to labour is the world, which is peopled with millions of immortal souls, more than half of whom have never heard the glad tidings of redemption! All the disciples of Christ should breathe forth the same compassion towards such multitudes perishing for lack of knowledge, and their pity should manifest itself in prayer to the Lord of the harvest-the proprietor of the world, and the head of the Churchthat he would send forth faithful and diligent men to proclaim his gracious intentions towards the guilty. It is God alone who can send them forth, but he chiefly delights to |