personal deportment (so to speak), on that occasion, as proceeding from the very fearful nature of such a miracle to those who should witness it. (v. 38.) "JESUS therefore again groaning in Himself cometh to the grave." We naturally watch for some expression to give us some clue to the cause of this distress, and in the next verse but one we read, "Jesus saith unto her (Martha), Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of GoD?" And, indeed, one cannot but remark, that the preparation, as it were, for this miracle, was a gentle leading or drawing on of Martha, the weaker sister, to this fulness of belief which was necessary first of all a confession of our SAVIOUR's power is elicited from her, great indeed, but inadequate: "I know, that even now, whatsoever Thou wilt ask of GOD, GOD will give it Thee." But our LORD proceeds afterwards to declare to her His own inherent Divinity, "I am the Resurrection and the Life," and a full confession is required, "Believest thou this?"

In addition to these two circumstances, viz. the performing of miracles, only in proportion to men's faith, and the withholding the knowledge of them, there is another point, which requires to be considered, that of certain persons only being admitted on some occasions, and others excluded. We do not of course suppose that it was from any partiality to the three disciples thus favoured, but, in divine love and wisdom, alike for their good and that of all. We are reasonably led to inquire, why, in one instance recorded, that of Jairus's daughter, He put them all out but those three disciples, and the father, (who had asked and worshipped Him) and the mother? We shall find one thing mentioned in all these accounts, that may explain it, viz. it is said, "they laughed Him to scorn." It seems probable from this, that our LORD knew they were not of a temper of heart fitted to witness such a miracle without injury to themselves '.

On the other occasion, that of the Transfiguration, we are naturally inclined to ask, why it is stated, in all three accounts, so particularly in connexion with a certain conversation, which

And St. Mark mentions that He "instantly" supported the faith of the father on the news of her death, saying, "Be not afraid, only believe."

took place about a week before? The "six days" of St. Matthew and St. Mark, and the "eight days" of St. Luke, perhaps imply that it was on the same day in the following week: whether it was on our Sunday 1, or there was any other circumstance that rendered the day, on which these two great events occurred, remarkable. That discourse, so noticed as preceding this event, was the Confession of St. Peter; from which it would appear that it was this testimony so blessed of our LORD, that rendered them now meet to be, as St. Peter expresses it in his second Epistle, “eye-witnesses of His majesty."

And may there not be something more in it, than what we should call a mere accidental circumstance, that, on our LORD'S appearing to the assembled disciples on the evening of the Resurrection, that one of them who was most slow of belief was not present? I trust also it will not be considered fanciful, to apply to this view of the subject the remarkable difference in the tone (if I may so speak reverently) of our LORD's conversation, after the departure of Judas at the last supper and also the high and divine subjects of the discourse which ensues, independently of its free and affectionate character.

Again, in that most interesting narrative in St. Luke, of the circumstances which occurred to two of them as they were going to Emmaus, we shall be supplied with another instance of this caution, in not revealing the truth, excepting so far as there was a heart disposed to seek out and embrace it: "And they approached to the village whither they went, and He made as though He would have gone farther, and they constrained Him," on which, we read, He went in to abide with them, and revealed Himself to them. From which it would appear, that He would have gone away, and left them, if they had not evinced this desire to retain Him.

There is another incident, in which there might be something of the same kind; it is in one of these interesting incidental observations in which St. Mark abounds, where, in describing the

'Origen, speaking of our LORD's Transfiguration, says, "Such shall He appear to those who watch with Him after the six days, the days of work;" perhaps, therefore, he considered it the Sunday when this occurred.

account of our SAVIOUR'S walking on the sea, and their alarm at seeing Him, he adds, кaì й0ɛλɛ πaρeλ0et̃v avтoùs, "and He would have passed by them," but when in their fear they cried out, then He immediately talked with them.

To which may be applied the remark of St. Chrysostom on another occasion, when they besought Him to depart from their coasts: we read, "He entered into a ship and passed over;" to which St. Chrysostom adds, aкovтaç yap où σwopovič, " for the unwilling He does not instruct ;" and ἐκβληθεὶς οὐκ ἀντέτεινε, ἀλλ' ȧvexwpnoɛ, and "when cast out He resisted not, but retired." There are examples, or perhaps typical intimations, of the same mode of acting, which might be pointed out in the Old Testament, in which it would appear that GOD was "waiting to be gracious," but waiting till something should be done on the part of man, to accept His deliverance. Thus, when the angel appeared unto Moses in the bush, we read, "and Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside, GoD called unto him." (Exod. iii. 3, 4.) It is also to be observed, that even those miracles in the Old Testament, which we might suppose most public and open, were not entirely of this character; thus in the striking of the rock it is said, "The LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel," (Exod. xvii. 5.) which might be compared with the miracle of the loaves dispensed by the disciples, as referred to above.

6. The same secret mode of teaching, observable in some actions and incidents.

In addition to the parables and miracles, are there not events in the Gospel, which are similar in their effect to those difficult expressions before alluded to, such as convey a high and heavenly meaning beyond the letter? I do not allude to any mere fanciful interpretations, but to events such as to a plain attentive reader would suggest immediate moral and spiritual intentions and instructions; as perhaps that of St. Peter walking on the sea, which seems in many points typical or prophetical of his fall; and the miraculous draught of fishes, recorded in the 5th of St. Luke, when

the disciples, as it appears, had been previously called, and were now again at their worldly employments; by which action they seem to be significantly taught, that though they had to relinquish their means of livelihood to follow our SAVIOUR, they need not fear to do so, and that, as fishers of men, they need not despair, though their efforts might long seem unavailing. Such also was the withering of the fig tree, and the bearing of the cross after Him. These evidently contained hidden wisdom, not palpable, nor seen or acknowledged at the time, if at all. They seem to be quite of the nature and character of dark and difficult sayings, conveying instruction by a kind of metaphor, or similitude, in the same way. And in both, the full meaning was a secret to those to whom it was first spoken. Such are remarkably in unison with events in the Old Testament, as, e. g., the offering up of Isaac. The instances mentioned appear obvious ones-they may be but glimpses, which we perceive, of a great system. Add to these the Sabbath day being selected by our LORD for His miracles of mercy. How much is signified in this, to a thoughtful observer! Indeed, no less than all the Gospel, as contained within, and rising out of the law, and the latter departing away 1.

7. Our Lord spoken of by others, and speaking of Himself. May we not also, from the expressions of others respecting our SAVIOUR, see allusions to this awful and mysterious wisdom, and which indicate that He was in the habit of concealing, in a remarkable manner, His divine power and majesty, excepting so far as persons might be found capable of receiving it? Such is the expostulation of His brethren; "no man doeth any thing in secret, and he himself seeketh to be known openly: if thou do these things, show thyself to the world." And not His unbelieving brethren only, but the unbelieving Jews at Jerusalem also say, "How long makest Thou us to doubt? if Thou be the CHRIST, tell us plainly." All of which cannot but forcibly remind us of passages in the Old Testament, such as where the angel (or, as it would appear, more than an angel) says to Manoah, "Why askest thou

1 That the miracles of healing contained deep spiritual teaching, appears from the reproof addressed to the Scribes, (St. Matt. ix. 5.) on account of their not seeing that the bodily cure implied a power of forgiving sins.

My Name, seeing it is secret?" (or wonderful;) and to Israel," Why askest thou My Name?" and in Isaiah, (xlv. 15.) "Verily Thou art a God that hidest Thyself, O God of Israel, the SAVIOUR." And, though God hath appeared out of Sion in perfect beauty, yet "clouds and darkness are round about Him." So that, although the beloved disciple could say, "We have seen His glory," yet to the world He hath "no form nor comeliness." (Origen.)

Origen has, I think, observed, that, although false Christs should arise, saying, "I am CHRIST, and, I am CHRIST," yet that our LORD does not openly profess, or proclaim Himself as such. And the constant open designation of Himself as "the Son of Man," is to be noticed, for it might be thought, here is the common admission which those, who wish to deny the Godhead of CHRIST, might most desire. And will it not be seen, by examining the passages where our LORD most fully declared His Divinity, that it was, as it were, (so to speak) forced from Him by others, and followed by violence? And when indeed the most full declaration was at last extorted from Him, by the adjuration of the high priest, the consequences which ensued were, we know, dreadful beyond example, for it was the beginning of the great crime. But on the other hand, any thing approaching to an acknowledgment of divine power in our SAVIOUR seems to be followed by some signal blessing, as in the case of the Centurion, &c. and the full confession still more so in the case of St. Peter; no one else seems to have made this, others acknowledged our SAVIOUR as the Son of David, or as the CHRIST, not knowing what it imported. It is worthy of attentive observation, that the acknowledgment is from the devils, (see Mark iii.) when He strictly charged them. not to divulge it. As if to see, and acknowledge, without suitable reverence, was a state utterly hopeless.

From all which it may be gathered, that it was indeed of infinite importance, that they should see and believe that He was the CHRIST; but, that it was of no less infinite importance, that He should not Himself declare it to them. If, when they required the sign, the stronger miraculous attestation, He groaned deeply in spirit; so, on the contrary, when Peter acknowledged Him to be the CHRIST, the Son of GOD, (from which conversation it would appear that He had never Himself told them that He was,) then