place into the sea, (they were about two thousand,) and were choaked in the sea. And they that kept the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the Legion, sitting and clothed, and in his right mind, and they were afraid." Wonderful display of his divine power! Astonishing effect of his energetic influence on the minds as well as the bodies of men! Did not this strike conviction into their hearts? No; they consulted together, and the result was, a petition, "that he would depart out of their coasts!" The eighteenth verse contains a beautiful expression of attachment, which is unnoticed by the former Evangelist; "And when he was come into the ship, he that had been possessed with the devil, prayed him that he might be with him." He feared lest when he lost sight of Jesus, his former malady should return. Howbeit, Jesus suffered him not, but said unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee. And he departed, and began to publish in Decapolis, (that is, one of ten cities,) how great things Jesus had done for him; and all men did marvel."

I shall comprise my remarks upon this truly interesting narrative, under three heads.

I. As it respects Christ himself, this narrative demands our sympathy.

II. As it regards the instigators, it raises our contempt.

III. As it affects the multitude who joined in the cry, it excites our pity.

I. Let us view this narrative as it respects Christ himself, and it will call forth our sympathy.

"And they besought him that he would depart out of their coasts." What! Was he a ruffian? Was he a tyrant? Had he never done a kind action among them? He had just been performing the kindest. Whatever apparent injustice or cruelty might attach to the miracle, I shall, in the progress of this discourse, consider and repel; but for the present, we will only view it as it respects the poor individual, whom he had thus graciously healed, whom (from the most deplorable state of misery) he had restored to reason, to soundness, and to comfort. And who was the author of this miracle? Was he the crea

ture of earth? You do not believe it. How astonishing, then, how grievous is it to think, that he by whom God made the worlds, who dwelt aforetime in the bosom of the Father, who was a son over his house, while Moses, with all his learning, was but a servant,-that such a character should be thus despised and rejected! Did angels descend with songs of triumph to announce his birth; singing, "Glory to God in the highest, on earth peace, good-will towards men?" Did they again appear during his agony in the garden of Gethsemane, to minister to his comfort? And shall man refuse him admittance? They besought him to depart out of their coasts.' Not a house was opened to receive him! Not a couch was spread on which he might repose his wearied limbs! Not a morsel of bread produced, wherewith to refresh his fainting strength! They besought him to quit their country; he was persecuted even from city to city, thus verifying his own emphatic expression, "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head."

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II. If we view this narrative as it regards the instigators, it raises our contempt.

Vexation at being deprived of the means they had devised for their subsistence, was the cause of their behaviour: they cared not for the poor miserable being who was thus miraculously restored to comfort and usefulness; their whole souls were engrossed by the acquisition of wealth.

In answer to the charge of injustice which has frequently been brought against this miracle, I would simply state, that the traffic in which they were engaged was in itself illegal ; the use of swine being strictly forbidden by the Mosaic law. We, therefore, cannot but admire the wisdom, equity, and justice of our Lord's conduct, in thus stopping the very source of iniquity.

There is one story recorded in the sacred writings, (and I recollect but one,) which is very similar to this. St. Paul preached the gospel at Ephesus, and the priests, and other attendants on their idolatrous worship, alarmed for their cause, came out against him, and, with one accord, cried out, "Great is Diana of the Ephesians;" for,' said they, if this new doctrine prevails, we are ruined,' for "by this craft we have our wealth."

III. Viewing this narrative as it regards

the multitude who joined in the application, it calls for our pity.

In most cases of this nature, the great body of the people are guided by a very few. In the account of the tumult at Ephesus, recorded in the nineteenth chapter of the Acts, the historian declares, "the greater part of them knew not wherefore they had come together;" never was there a better definition of a mob! How much are those poor deluded people to be pitied, who suffer themselves to be thus governed! I never can read this narrative without the strongest emotions of compassion. Imagine, for a moment, a person, well skilled in the medical art, to make application at a great man's door, and freely to offer his services, but he is refused admittance; perhaps there are children and servants in that family, labouring under disorders which he could speedily remove, but they are deprived of his assistance by the austere behaviour of the master;-just such was the case with the poor Gadarenes; by the pernicious influence of a few individuals, they lost the presence and favour of the most exalted character which ever graced our earth, and who came fraught with the kindest offers of grace and pardon to mankind! It is a remarkable fact, that their ingratitude was signally punished. Our