should be put out of the synagogue. Inconve niences, therefore, and perhaps dangers, were to be apprehended by those who spread the report of a new miracle; and on the supposition that the motive which has been suggested had any weight with him, Christ would confer on those whom he had healed the additional benefit of shielding them from the resentment of the Jews, by dispensing with an open acknowledgement of their gratitude when no important object was to be obtained by giving publicity to their cure. He who could shew so much anxiety to vindicate the woman who poured the precious ointment on him from the indignation of his disciples, would be still more desirous of protecting those whom he had miraculously restored to health from the worse consequences which might be expected to arise from the anger of the chief priests and Pharisees.

In concluding the view of this feature in our Lord's character, a few remarks of a practical tendency may be added.

1. The tenderness of Christ for his people is an earnest of his eternal faithfulness to their cause and interests. It is a pledge of the continuance of his care for his brethren by redemption. It is a testimony that he will love them unto the end.

Seasons will occur in the progress of the Christian through the wilderness of the world, when he will stand in need of the comfort to be derived from this reflection. For although the nature of Christ's love is such that it cannot be removed from him, unless he voluntarily renounce belief in him as a Saviour, and obedience to him as a lawgiver, yet it may be eclipsed as it were, for a little moment, and the soul may be dejected by the apparent withdrawing of his favour from it.

Under such a trial we can be supported only by the consciousness of the unchangeable permanency of the affections of our Redeemer. It is then that we learn the unspeakable value of those truths which the Gospel alone reveals, and

Y

which constitute its peculiar and exclusive treasure that Jesus Christ is the same yesterday, to day, and for ever-that we have not an high priest who cannot be touched with the feeling of our infirmities—and that his love is stronger than death. It was the promise of God to Solomon respecting the temple, mine. eye and my heart shall be there perpetually". It is the Christian's privilege to rejoice in the same assurance, and, like St. Paul, he triumphs in the certainty that, ' notwithstanding, the Lord stands with him." We too often forfeit the blessings of this union by the waywardness of our own affections, and the insensibility to spiritual things which takes possession of the mind; for where there is no sympathy in tastes, there can be no tenderness in friendship. 'Can two walk together except they be agreed'?' and yet it is to be feared, that Christ might frequently expostulate with us in the language addressed to one of the ungrateful of old-Is this thy kindness to thy friend'? He stretches out his arms to us, as formerly to the

7 2 Chron. vii. 16.

9 Amos, iii. 3.

8 2 Tim. iv. 17.

12 Chron. xxiv. 22.

chosen people of his adoption; but too often like them, a disobedient and gainsaying

finds us, generation.

Nor must it be forgotten, that external union does not necessarily imply a real harmony of feelings, and that it by no means happens that all those who are outwardly members of Christ's visible church on earth, will also necessarily be subjects of his spiritual kingdom in heaven. There is reason to fear that, in point of fact, a practical error on this subject prevails more extensively than can be readily supposed by those who have not had an opportunity of witnessing-what the duties of parochial clergy lead them to witness daily-the miserable shifts to which the human heart will have recourse in order to stifle its conviction of the wrath of God against sin. But, if the remark be not too fanciful for sober exhortation, let it be remembered, that as Judas walked with our Lord during his personal ministry, without imbibing any portion of the spirit of his Master, so there may be even now external companionship without any actual

participation of interests, and much apparent intercourse, without congenial feeling, and real assimilation of principle. The distinction which the Apostle pointed out among the Jews, prevails also among those who have been nominally admitted into the Christian covenant. They are not all Israel which are of Israel: neither because they are the seed of Abraham are they all children. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God".

2. Our Lord's example seems to put a strong mark of condemnation on any undue harshness in the discharge of the duties of the Christian teacher.

To win by love, and not to constrain by terror, should be the aim of him who is privileged

2 Rom. ix. 6, 7. ii. 28, 29.