rished in the waters. This is an extraordinary case but much of the same nature may be traced in the life and death of many heinous sinners. The "unclean spirit goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first."3 "Be wise therefore." "Kiss the Son, lest he be angry, and so ye perish from the right way." Make Him your friend, who is able to restrain and bind the enemy of your souls. If instead of his mercy being engaged for you, "his wrath be kindled against you, yea but a little," "who shall abide his coming?" "Blessed are they that put their trust in him." The miracle, it appears, at the time, had no such salutary effect upon the Gadarenes. 33. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. They little knew that he whom they besought to leave them," came not to destroy men's lives, but to save them;" that "judgment is his strange work ;" and that even his miracles, the purpose of which was to manifest his power, were used, in almost every instance, to manifest his benevolence too. Rather should they have besought him to remain amongst them, and deliver them from the evil by 3 Matt. xii. 42. which they were harassed and perplexed. But they knew not what they did. Even now, when the merciful purpose of Christ Jesus is fully revealed, many act as these people acted. Instead of courting the Redeemer, they put him from them, and drive his Spirit from their hearts. They yield to first impressions against serious religion, and rather dread and resist, than encourage it in themselves and others. Will not the hour come, when the words of wisdom shall be made good? (Prov. i. 24.) "Because I have called and ye refused, I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity: I will mock when your fear cometh. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord." LECTURE XXII. THE PARALYTIC HEALED.—SINNERS CALLED TO REPENTANCE. MATT. ix. 1-13. 1. And he entered into a ship, and passed over, and came into his own city.1 1 city. Capernaum, not Nazareth, was at this time our Lord's own Mark ii. 1-13. Luke v. 17-26. 2. And, behold, they brought to him a man sick of the palsy, lying on a bed; and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer: thy sins be forgiven thee. 3. And behold, certain of the scribes said within themselves, This man blasphemeth. 4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? 5. For whether is easier to say, Thy sins be forgiven thee; or to say, Arise and walk? 6. But that ye may know that the Son of man hath power on earth to forgive sins, then saith he to the sick of the palsy, Arise, take up thy bed, and go unto thine house. 7. And he arose, and departed to his house. 8. But when the multitudes saw it, they marvelled and glorified God, which had given such power unto man. It is plain that he who could say, arise and walk, if it should prove so, and the paralytic did arise and walk, must have God with him: the sight of such miracles, therefore, ought to have put favourable thoughts, not evil, in their hearts; ought to have convinced them that he was no blasphemer, and might be listened to when he said, be of good cheer, thy sins be forgiven thee. Otherwise, if the remark had not proceeded from malice instead of piety, it was natural to think, this man blasphemeth ; it was a just idea, "who can forgive sins, save God only?" "Sin is the transgression of the law," the divine law and he alone can forgive the offence, who is offended by the sin. WE, however, know, that "God has committed all judgment unto the Son;" that the Son of man hath power on earth to forgive sins. We know how dearly he purchased that power even at the price of his own blood. And happy indeed we are who do know it; who To whom, then, does he thus speak? To every sincere penitent, who comes to God through him. "God hath given to us eternal life; and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life." (1 John v. 11, 12.) May the Holy Spirit implant this faith in us more and more, that through it we may have "all joy and peace in believing!" 13-17. 9. And as Jesus passed forth from thence, he saw a man Mark ii. named Matthew, sitting at the receipt of custom; and he saith unto him, Follow me; and he arose, and followed him. 10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came, and sat down with him and his disciples. 11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12. But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. I Luke v. 27-32. 13. But go ye and learn what that meaneth, I will have mercy and not sacrifice: for I am not come to call the righteous, but sinners to repentance. Our Lord justifies his conduct, first, as being natural. He was to the soul, what the physician is to the body. Is it not to be expected that a physician should attend to those most, who most need his assistance? or to those who, because they are most sensible of their danger, most earnestly seek his aid? And further, he tells the Pharisees that they might have found in the law and the prophets enough to show them, that mercy is more pleasing to God than judgment; that the charitable disposition which they had not, is more acceptable to the Lord, than all the sacrifices and formal services which they so hypocritically paid. For there it is written," To do justice and judgment, is more acceptable to the Lord than sacrifice." (Prov. xxi. 3.) And again, "I desired mercy and not sacrifice; and the knowledge of God more than burnt offerings." (Hos. vi. 6.) But beyond all this, it was the very purpose of his coming to receive publicans and sinners. I am not come to call the righteous, but sinners to repen tance. These are remarkable words, and so considered: for Matthew, and Mark, and Luke, all record them. It is important, therefore, to ascertain their real meaning; especially as they might be so interpreted as to lead to error. "I am not come to call the righteous to repentance." Then there are some so righteous as to |