Wise reasons may be easily given why this was done in an incredulous and perverted age; for it is to be recollected, that the scribes and Pharisees attributed the miracles of Jesus to the power of Beelzebub. It was therefore reasonable, when any one solicited his aid, that such person should acknowledge his belief that Jesus possessed the power to cure, or why should he apply? However, as in the present case, the apostles had not succeeded in their attempt, the father, as St Mark informs us,* expressed himself in a doubting manner, as if uncertain whether Jesus could administer a remedy. For after noticing the fact that his apostles had failed, he said, "If thou canst do any thing, have compassion upon us, and help us." Jesus then replied, "If thou canst believe, all things are possible to him who believeth." The father, anxious and willing to say anything to obtain the recovery of his son, said, "Lord, I believe ;" but, checking himself, because still conscious that doubts and fears arose in his mind, added, "help thou mine unbelief." Our Saviour, knowing that the father was sincere and candid, and that his faith would be established by the miracle, instantly and without hesitation removed the disease.

It is remarkable that the apostles had attempted to work a miracle in the absence of their Master. But we should recollect that when despatched on their first mission, they were endowed with the power of performing miracles. Now, as they were never applied to when Jesus was present, and as the

*St Mark, ix. 22.

power

given to them had not been expressly withdrawn, they seem to have flattered themselves that it still remained with them. Accordingly, they made the attempt on this occasion, and seem to have been deeply mortified at their want of success; for they asked Jesus privately why they could not expel the demon. The answer given to this question by our Saviour, in Matthew's Gospel, is, "Because of your

unbelief."*

There is here presented to us a difficulty of considerable importance. From the declaration which Peter had lately made, that Jesus was the Messiah, the Son of the living God, from the approbation of that answer by Jesus, and the honour conferred on Peter on the same occasion, we cannot doubt that the other apostles, after that period, adopted the same belief. We conclude, then, that the faith which our Saviour said was necessary to the apostles for the performance of the miracle, was not faith in Jesus as the Messiah. That this was the fact, is made evident by the additional words of our Saviour, "If ye had faith, though but as a grain of mustard-seed." Now, do not these words imply that the apostles, at that time, were totally destitute of the faith of which he was speaking; for it could not, even in magnitude, be compared to a grain of mustard-seed, which, on another occasion, our Saviour says, "is the least of all seeds." The faith, then, necessary to the working of miracles, must be peculiar in some important respect. Accordingly, we find it enumerated by the Apostle

*St Matt. xvii. 20.

+ St Matt. xiii. 32.

Paul as one of the extraordinary gifts of the Spirit. (1 Cor. xii. 9.)

It is evident that those who, after our Saviour's ascension, were endowed with the power of working miracles, were not able to perform them at all times and places, according to their own discretion. Thus, we find the Apostle Paul leaving Trophimus sick at Ephesus. For we ought never to forget that miracles were to be performed solely as evidence of Divine agency, that that evidence was adjusted by a particular rule, and that rule directed by a supernatural suggestion. It was also necessary, when Divine suggestion was given, that it should be clearly and certainly distinguishable from the natural operation of their own minds. It was therefore to be accompanied by a firm assurance of its Divine origin, or, in other words, by faith. Such seems to have been the faith requisite for performing miracles.

There is a remarkable assertion in the Gospels of Matthew and Mark, though omitted by Luke. The words are, "Howbeit this kind goeth not out, but by prayer and fasting." The following explanation

has been given by an eminent critic. an eminent critic. This kind, which, as he thinks, means this order of beings called demons, cannot be expelled except by prayer and fasting.

Or this complicated distemper, consisting of epilepsy, accompanied by dumbness and deafness, can only be cured by one whose state of mind is improved by the means here mentioned. Not that we are to suppose that before performing such a miracle, it was necessary to spend a certain time in prayer and fasting. But there might be a connection be

tween prayer and fasting on the one hand, and faith on the other hand, as means to an end. Thus, as faith was necessary to enable one to work miracles, so prayer and fasting might be requisite for increasing faith. For it appears that higher degrees of faith were necessary for the performance of one class of miracles than for others. Such is the explanation which has been given of a passage, which, it must be acknowledged, is not without difficulty.*

From us who have not been invested with the power of working miracles, it is faith in Jesus that is required as the foundation of our Christian character. This is the grand principle which was intended to enlighten, and expand, and exalt our understanding with knowledge of the most valuable and improving nature. If active and energetic as it ought to be, in influencing and directing our conduct, it will be accompanied by the Christian graces, it will purify the heart, it will work by love, and will overcome the world.

* Campbell's Translation of the Four Gospels.

LECTURE XXXIX.

JESUS PREDICTS HIS DEATH.-WHO SHOULD BE GREATEST. -PARTY-SPIRIT OF JOHN.

ST LUKE ix. 43-50.

CONTENTS:-Why Jesus predicted his death.-Prediction not understood.-Dispute who should be greatest.-Conduct of our Saviour. -What the distinguishing qualification of his disciples.-Value of humility, contrasted with its opposite, pride.-Evils of spiritual pride. Intolerance and hatred.—Jealousy and party-spirit of John -to be carefully avoided by all true Christians.

As the time of our Saviour's death was approaching, he thought proper to repeat the prophecy of it again and again. For this, various reasons may be assigned: 1. It was necessary to shew that the death of Christ was an appointed as well as an important event in the plan of Divine providence. 2. It tended to prove that it was voluntary on the part of Jesus, and not the debt of nature, as it is on the part of those who are merely human. 3. It was necessary for the fulfilment of ancient prophecy, and consequently to prove that Jesus was the predicted Messiah. 4. It was requisite to shew that he was a prophet in the highest sense of the word, and that not a part, but the whole future dispensation was thoroughly known to him. 5. The frequent repeti