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GREAT IS THE LORD, AND GREATLY TO BE PRAISED; AND HIS GREATNESS 18 UNSEARCHABLE.-Psalm cxiv. 3.

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The people of the city and neighbourhood request Jesus to depart out of their coasts.

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Mk. v. 13. ran violently, &c.-At the time the sanctuary shall be cleansed, Da. viii. 12-4, p. (66) — the like madness, it would appear, will seize the nations Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time,' Rev. xii. 12- These, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption,' 2 Pe. ii. 12.

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into the sea- And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all,' Rev. xviii. 21-comp. xvii. 15-.8.

15. right mind-God hath not given us the spirit of fear; but of power, and of love, and of a sound mind,' 2 Ti. i. 7.

NOTES.

Mk. v. 13. xal inviyorro-literally, were suffocated, i. e., by drowning, or were drowned, as in a passage of Plutarch cited by Wetstein. So our drown comes from the Saxon Drunenian, to choke. The devils deprecated being themselves cast into the depth, but they plunged the creatures they were allowed to possess in the deep. Selfishness feels for itself.

Mt. viii. 33. They that kept them fled. These swine were doubtless owned by the inhabitants of Gadara. Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judæa; but in that portion of the land which had been inhabited by the two and a-half tribes east of the Jordan. These had been the earliest carried into captivity; and they had not been restored. That district was probably now inhabited by a mixture of Jews and Gentiles. The Jews were forbidden

by their own laws to keep swine, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles. This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed, (Mt. xxi. 18-20, § 83,) in which he caused any destruction of property.

34. The whole city came out. Josephus describes Gadara as a very considerable place. It was, by the righteous judgment of God, the first Jewish city that fell into the hands of the Romans in the fatal war under Vespasian, and suffered great extremities.-See GEOG. NOTICE, p. 274.

Mk. v. 15. Sitting, and clothed, and in his right mind. To see him all at once peaceful, and calm, and rational, was proof that it was the power of God only that had done it.

PRACTICAL REFLECTIONS.

Mt. viii. 32. Multitudes who grovel in the filth | devils,) rush madly on in company to their own deof iniquity, (like the swine, when possessed of the struction.

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WHILE I LIVE WILL I PRAISE THE LORD.-Psalm cxlvi. 2.

THE LORD IS GRACIOUS, AND FULL OF COMPASSION; SLOW TO ANGER, AND OF GREAT MERCY.-Psalm cxlv. 8.

MAY I SEE IN THY LIGHT, ACT IN THY POWER, AND DWELL IN THY LOVE.

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17. to depart, &c.-Jesus had overcome the rage of the storm, that met him when approaching their coast on his errand of mercy, ch. iv. 39, § 34, p. 266-He had cast out the legion of devils that immediately opposed his entrance into their country, ch. v. 2, 8, 9, pp. 269-71-the only thing which could effectually turn away the Saviour was the will of man; 'and he went up into the ship, and returned,' &c., Lu. viii. 37. 19. suffered him not, &c.-All the disciples of Jesus have not the same duties to perform-he may say to

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one, Go, and to another, Come, Lu. vii. 8, § 28, p. 219 -contrast with the direction given to this man that which was said to him who desired first to go and bury his father, Mt. viii. 21, .2, § 34, p. 265-neither of these two had his request granted, Mc. viii. 22; Lu. viii. 38, .9; whilst the devils, and the men who refused to welcome Jesus into their country, had that which they asked, Mk. v. 12, .3; Lu. viii. 32, .3, p. 271 -thus are we taught that God may punish by answering prayer, and shew kindness by withholding that which we desire.

PRACTICAL REFLECTIONS.

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Let us beware of indulging in the fear of worldly loss because of Christ. It was thus that the Gadarenes met with their greatest loss, in the departure of Jesus, in answer to their own request. Let our prayers be such, as that they may be granted both to our own good and the glory of God.

[37 ver. Jesus does not generally impose his presence upon those who are unwilling to receive him; but he sometimes, as in the case of the Gadarenes, gives the power of refusing him.-While we deprecate the inhospitable conduct of the Gadarenes, in refusing to receive Him, who at such personal inconvenience had come to visit them; let us remember what he hath done for us, in coming from his glory in heaven, to the shame and suffering of the cross.]

[It is no uncommon thing for men to desire Jesus to depart from them. Though he is ready to confer on them important favours, yet they are conscious of guilt in his presence; they hold his favours as of far less consequence than some unimportant earthly possession; they feel no interest in his character or work.']

Mk. v. 18. It was not unnatural for the man who had been cleansed, when he felt the happiness of the change that had passed upon him, to desire to be with Jesus, away from the scenes of his former

misery. But the first duty which the disciple has to perform, is submission to the will of his Lord. [19 ver. One of the first duties of those who experience the cleansing power of Jesus, is to 'go home,' and there prove the truth of their conversion by the quiet and loving performance of the relative duties: giving glory to the Lord, and attributing all to his sovereign grace: next to invite the world to participate in like salvation, and join them in doing honour to the Son of God.]

20 ver. Jesus did not altogether lose his journey, when he left one such witness to publish the truth among the Gadarenes. Let us not be easily discouraged, because of seeming failure in the work of God: in the most unpromising soil some good may be left to germinate, in spite both of devils and worldlyminded men; the latter being, as in the present case, the greater obstacle of the two.

Lu. viii. 40. It is no uncommon thing for Jesus to take men at their word, and leave them. He withdraws his Spirit; he gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish for ever. Alas, how many are there, like the dwellers in Gadara, that ask him to depart, that see him go without a sigh; and that never, never again behold him coming to bless them with salvation!' The self-inflicted evil, of the people on the one side of the lake, was the gain of some on the other side, unto whom the Lord was as yet welcome: They received him, for they were all waiting for him: (next page.) So may it be with the disciples of Jesus-they may be driven from one place, in order that they may enter another which has been prepared for their reception.

BE NOT WISE IN YOUR OWN

CONCEITS.-Rom. xii. 16.

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BLESSED IS THE MAN TO WHOM THE LORD WILL NOT IMPUTE SIN.-Rom. iv. 8.

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THE COUNTRY OF THE GERGESENES.-THE COUNTRY OF THE GADARENES, p. 269. The reading has here been thought doubtful; the fronted with columns, and an aqueduct overgrown MSS. fluctuating between Tepуeanvar, Gergesenes; Ta- with wood; all which combine in presenting to the dapnya, Gadarenes; and Tepaonviv, Gerusenes. The view of the traveller a much finer mass of ruins than weight of authority, as far as regards number of even that of the celebrated PALMYRA. MSS., is in favour of the first-mentioned, which is the common reading. As to lepaanvar, it is supported almost solely by the Vulg. and a few inferior versions.'-See Bloomfield, Gr. T. in loc.

GERGESA is supposed by some to be the same with Gerasa, a city of Perea. This city was destroyed by Vespasian; but its ruins, now called Djerash by the Arabs, and visited by Dr. Seetzen, in 1806, are exceedingly interesting. Here that enterprising traveller discovered the remains of three temples and two superb amphitheatres of marble, besides numerous columns, and other monuments of Roman art. The walls are still discernible. The chief attraction is a long street, bordered on each side by a splendid colonnade of Corinthian architecture, terminating in an open space of a semicircular form, surrounded by sixty Ionic pillars. This street is covered with pavement still nearly entire, in which are the marks of the chariot wheels; on each side of which is an elevated pathway. Captains Irby and Mangles also mention the ruins of baths, bridges, a cemetery, with many sarcophagi, which surrounded the city; a triumphal arch, a large cistern, a picturesque tomb,

The account given of the habitation of the demoniacs, from whom the legion of devils was cast out here,' says Mr. Buckingham, struck me very forcibly while we wandered among rugged mountains, reaching to the shores of the lake Tiberias, excavated with tombs, and still used as dwellings by individuals and whole families of twenty or thirty people, the cattle occupying one end, the family the other. The doors are very massy, and cut out of immense blocks of stone; some of them are now standing, and working on their hinges, which are nothing but a part of the stone projecting at each end and let into a socket cut in the rock: the faces of the doors are cut into panels. A finer subject for the masterly expression of the passions of madness in all their violence, contrasted with the serenity of virtue and benevolence in Him who went about doing good, could hardly be chosen. And a faithful delineation of the rugged and wild majesty of the mountain scenery, with the stillness of the waters of the lake, would give an additional charm to the picture.' DECAPOLIS-See Sect. xviii. p. 117.

THOUGH THE LORD BE HIGH, YET HATH HE RESPECT UNTO THE LOWLY BUT THE PROUD HE KNOWETH AFAR OFF.-Psalm cxxxviii. 6.

I KNOW THAT THE LORD WILL MAINTAIN THE CAUSE OF THE AFFLICTED, AND THE RIGHT OF THE POOR.--Psalm cxl. 12

ADDEND A.

INTO THE DEEP,' p. 271.

Lu. viii. 31. Thy äßvorov scil. xwpav, i.e., Tartarus, Greswell "on the existence and locality of Hades," that part of Hades in which the souls of the wicked forming the 10th chapter of the Appendix to his work were supposed to be confined. See 2 Pe. ii. 4; Apoc. on the Parables. (And see § 69, ADDENDA, infra.) I xx. 1. So also Eurip. Phoen. 1632. Taprápov àßvorov would further observe, that the etymology of the Heb. xáoμara, and Acts Thom. § 32, Buccos Tou Tapтápov. need not have so perplexed Philologists. NotAnd so in 2 Pe. ii. 4, we have raprapwoas. See Professor Stuart's Essays on the words relating to Future withstanding the doubts of Gesenius, it is certainly derived (as Parkhurst and others supposed) from Punishment, especially on 58, άδης, and Τάρταρος. "Sheol (says he) was considered as a vast domain or NW; yet not from the signification, to seek; nor has region, (of which the grave was only a part, or a kind it any sense in common with ons. I suspect that of entrance way,) extending deep down in the earth, the primitive physical signification of was to dig even to its lowest abysses. It may also be remarked, deep, to scoop out, to hollow; and as men dig deep only that as in the Old Testament Sheol' is a place to which in search of something, so the verb came to mean, figuthe righteous go, as well as the wicked; and as our ratively, to search or seek for. So Job iii. 21, "which Saviour, subsequently to his death, is represented as long for death, but it cometh not; and dig for it [i.e. being in Hades, For thou will not leave my soul in anxiously seek] more than for hid treasures." Thus hell; neither,' &c., Ps. xvi. 10; Acts ii. 27, 31; so it the word was originally merely the past participle of was not improbable that the general conception of Hades, as meaning the region of the dead, comprised both an Elysium and a Tartarus (to speak in classical language), or a state of happiness and a state of misery." See more in the ample Dissertation of Mr.

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NW, and denoted a pit thus dug. Indeed, the word hell (called in German Holle) and the grave were originally only past participles of verbs meaning to dig out, to hollow.'-Bloomfield.

* See (Greswell) ADDENDA, p. 275, par. 8, 9, 10, infra.
GREAT IS THE GLORY OF THE LORD.-Psalm cxxxviii. 5.

EVERY MAN SHOULD HAVE A CALLING TO FOLLOW, AND SHOULD FOLLOW HIS CALLING.

St.

ON HEALING THE DEMONIACS AT GERGESA, ETC., pp. 269-.73.
'The eastern side of the lake of Galilee is known to
have been rocky and cavernous; and its rocks and
caverns are known to have been employed as cata-
combs for the dead. The practice of burying in
caves, hewn out of rocks, was in fact very ancient
among the Jews, Is. xxii. 16. (Vide also Jno. xi. 38,
§58; Mt. xxvii. 60, § 92.) Tiberias, situate at the S. W.
extremity of the lake, and close to the water's edge,
was built on a site which had been an extensive ce-
metery, (Jos. Ant. Jud. xviii. ii. 3. Vit. 59). Epiph-
anius, speaking of this neighbourhood, writes thus:
Ἐν τοῖς πλησιαίτερον τύμβοις πολυάνδρια δέ ἐστιν, οὕτως
ἐν τῇ πατρίδι καλούμενα, σπήλαια ἐν πέτραις ορυκτά και
TEOKEvaouéva (Adv. Hæreses. i. 132, A.; Ebionæi viii.)
It is known also, (and it is but likely, that such
places were the resort of demoniacs, or of insane
persons, left at large, or incapable of being kept
under restraint; and Epiphanius gives us the follow-
ing information concerning their habits in his own
time: Μαινόμενός δε τις ἦν ἐν τῇ πόλει, ὅς γυμνὸς τὴν πόλιν
περίψει, φημί δὲ ἐν Τιβεριάδι, και πολλάκις ἐνδιδασκόμενος
The conta dieрphyrver, as Eos TOTS TOLOUTO'S (Ibid. x.
134, A.)

lay it in the region over against Capernaum, that is,
on the same part of the eastern side of the lake.
Luke makes our Saviour land, àvriniρav τng гadidaías
St. Mark makes him sail, els ro mhpay is badagons-
St. Matthew, in this instance, takes him els rò ripav-
and ix. 1, when he returned, brings him to Caper-
naum again at the other side. The country of the
Gergesenes, then, and the country of the Gadarenes,
he must have concluded, were both the same part
of Decapolis-opposite to Galilee.

It may be said, then, that if our Lord had often visited this shore, such miracles as the dispossession of demoniacs on such a spot, and under similar circumstances, might often have been wrought. But our Lord had never visited this shore before; and there are three circumstances in the miracle now performed, all peculiar to it, yet all specified by each of the accounts; and, consequently, proving it to be the same miracle in each.

First, the strength and ferocity of the demoniacs, which are not only extraordinary features of their case in general, but expressly insisted on accordingly. 'Secondly, the vicinity of a herd of swine, and the petition of the demons to enter into them, with its effects on the swine.

Thirdly, the unanimous request of the inhabitants of the country, produced by both events, that Jesus would leave their coasts, and his immediate departure. To these we might have added, as not the least remarkable among the features of resemblance, had it been found in St. Matthew also, as it is in St. Mark and in St. Luke, the peculiarity of the name

Λεγεών.

In every other instance on record, demoniacs appear to have been helpless rather than dangerous; sufferers in some distressing way themselves, but nowise formidable to others. No doubt the distinction in the present case was due to the number and the properties of the demons, by whom these men in particular were actuated. Their number is indicated by the name Legion itself; their peculiar disposition, as more than usually delighting in mischief-as maliciously or ferociously inclined, above even the ordinary inclination of devils-appears from their request, when about to be ejected from the men, to be permitted to enter into the swine; and from the effects of this permission when granted, upon the swine; which they immediately urged into the sea and destroyed. And, perhaps, to exemplify this property of the diabolical nature-or to shew his disciples to what lengths, when freed from restraint, in the destruction of life for destruction's sake, and in the doing of evil for evil's sake, whether to men, or to brutes, or to any other of the works of God, it was disposed to carry them-might be one, and possibly the chief reason, why our Saviour allowed them to enter first into the swine, instead of sending them away at once to their proper abode, called the Boos, or bottomless pit.'-Greswell, Vol. I. Diss. iii. pp. 204-..6.

In the account of the . . . . miracle, the comparative conciseness of St. Matthew, which is peculiarly striking, must go far to explain every discrepancy. Yet, notwithstanding, no material fact is wanting in his narrative. He differs from the others in the detail only, not in the outline-in circumstantials, not in essentials.

The circumstances of distinction amount in reality to two alone-first, that St. Matthew lays the scene of the miracle in the country of the Gergesenes, and they in the country of the Gadarenes. But they all

*Greswell, Vol. I. Diss. iii. pp. 204-.11.

'But with respect to this difference generally: in the time of Epiphanius and Theophylact, the best copies of St. Mark's Gospel extant contained the reading, τῶν Γεργεσηνῶν instead of τῶν Γαδαρηνῶν,(Epiph. vol. i. 650. Theophyl. Comm. in Marc. v.) as well as St. Matthew's.

'It is not to be supposed that St. Matthew, born and educated in Capernaum, or at least in Galilee, should not have known the names current among his countrymen for every region in the vicinity of the lake. It is at least plainly implied in all the accounts, but especially in St. Luke's, that the scene of the miracle was the neighbourhood of some city, which must have bordered on the lake; and, consequently, could be neither Gerasa nor Gadara; each of which was one or two days' journey distant; but might be Gergesa, which was on the spot. †

The second circumstance of difference is the number of demoniacs, which St. Matthew makes to have been two; St. Mark as well as St. Luke one; a distinction amounting at the utmost only to an omission, but not to a contradiction; for which, too, the very reason in the later evangelists may have been, that there was no such omission as that, but If St. Matthew's object was simply to specify the another, of greater importance, in the prior account. effect of the miracle, and nothing more; he could not have discriminated between its subjects, the case of one of whom was the case of the other; the cure of one of whom was the counterpart of the cure of the other: and, therefore, he would mention them summarily in conjunction. But if there was any difference. in the mora! effect of the miracle on the subjects; and, consequently, if the moral uses which might be proposed by the relation of the miracle, would not have been equally answered by the nature of this effect it might even be necessary, to separate the accounts upon either, indifferently; then it was possible, and from each other-to relate the cure of one as altogether independent on the cure of the other. Now one of the demoniacs was unquestionably grateful for his cure, and anxious to have acknowledged it by becoming a disciple of Christ: but it does not appear that the other was. This may explain the difference between the accounts: St. Matthew might have it in view to represent merely the physical effect of the miracle, i.e., to shew, in one of the most remarkable instances, the power and authority of Christ over evil spirits; St. Mark and St. Luke might propose the moral; or to exhibit, in its proper light, the natural and amiable impression produced by the miracle on this one of the patients in particular. The same person might be also the more considerable of the two. The efforts made to reclaim him, or at least to preserve him from bodily harm, are a proof that he had friends and relations who were interested in his safety. He might afterwards have become a Christian; and his case may be specified now on the same principle on which it is probable that St. Mark specifies elsewhere the case of Bartimeus-and describes, as we have seen, Simon of Cyrene, by his relation to Alexander and Rufus. The true reason, however, appears to be supplied by Luke, viii. 27, in the fact that this one demoniac was an inhabitant, and probably a native, of Gergesa; but not the other. Hence it is that, at the end of the account, after relating the fact of our Lord's command to the man, that he should return home, and tell what God had done for him, St. Luke adds (viii. 39), that he departed, proclaiming throughout all the city what Jesus had done for him. Nor does it follow from this that he might not proclaim it in other parts of Decapolis also; only that he began to proclaim it in his own city first. The assertion of St. Mark (v. 20), then, would still be true in itself, as well as consistent with, though not so specific as St. Luke's.

See GEOG. NOTICK, p. 274, Gergesa.'

O GIVE THANKS UNTO THE GOD OF HEAVEN, ETC.-Psalm cxxxvi. 26.

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THE LORD'S PORTION IS HIS PEOPLE; AND THE LORD IS HIS PEOPLE'S PORTION.

.. GRIEVES THAT HE HATH DONE SO LITTLE FOR GOD,

• Be this, however, as it may, the difference itself 1s so far useful, that it enables us to explain one slight, and, perhaps, the only remaining, discrepancy between St. Matthew and the other two. On the first address of the demoniacs to Jesus, he makes them say, Τί ἡμῖν καί σου, Ἰησοῦ; πἱὲ τοῦ Θεοῦ, ἦλθες ὧδε προ | καιροῦ βασανίσει ἡμᾶς; they make them say, Τί ἐμοὶ καί

σου, Ἰησοῦ, υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου; ὁρκίζω σε τὸν Θεὸν, or, déouaí cov, un ue Bacariogs. If there were two demoniacs, both speaking by the same influence of possession, each of these modes of address might actually have been used.'-Greswell, Vol. I. Diss. iii. pp. 208.11.

ON OUR LORD PASSING THE NIGHT UPON THE LAKE.* 'Arrived at the lake, he embarks, and sets sail: | and, by the help of what follows, it may be shewn that he neither returned the same night to Capernaum, nor landed at Gergesa until the morning; and consequently that he spent the night on the lake:

I. His motive, in going to the other side at all, was to oblige the multitude to disperse; or at least to relieve himself from their importunity: and this effect was more likely to ensue if they thought he was gone away for the night, than if they expected to see him shortly come back.

II. The breadth of the lake, (though probably not uniform,) according to Josephus, was forty stades; and according to Pliny six Roman miles. It was after sunset, or in the evening, when they set out; and a storm was encountered by the way. If they were going in the direction of Gadara, that was not over against Capernaum, but considerably lower down to the south-east (Jos. Vita, 9, 10, 65, p. 97): and even if they were proceeding to Gergesa, still the passage would probably not take up less than an hour; and the storm which intervened would doubtless add to its length.

III. After the autumnal equinox, it would be dark within an hour from sunset, and much more within two or three.

IV. When Jesus returned to Capernaum, the multitude were found collected on the shore of the lake, and anxiously waiting to receive him, Mk. v. 21; Lu. viii. 40, p. 274. This might naturally be the case on the following morning; but it could scarcely happen the same night. Their anxiety too for the return of our Lord in this instance might be produced by the fact of the storm the preceding evening. They could not as yet know how Jesus and his disciples had fared in that storm; and they would be impatient to see them again on that account.

'V. Before and during the storm, as all the evangelists agree, our Lord was asleep. No solution of this fact is so probable as that he was composed to rest for the night. The reluctance of the disciples to awaken him, until the danger was become imminent and pressing; the answer returned just before to the scribe, (Mt. viii. 20, p. 265,) beautiful and pathetic as it was; are pertinent, also, and significant, if Jesus was gone to sleep for the night; or was preparing to pass the night in the open air upon the

water.

VI. When he landed at the opposite side, the demoniac is said to have seen him a great way off (Mk. v. 6, p. 270). If so, it must have been broad daylight at the time; that is, the landing did not take place until the following morning.

VII. This demoniac, it is also said, was by night and by day (Mk. v. 5, p. 269,) among the tombs. If he met our Lord in the morning, just as he was landing from the ship; this circumstance would both explain the reason, and confirm the truth of that observation.

VIII. There was near the place a large herd of swine, feeding in their usual pasture at the time; which herd it is much more probable had been brought there that morning, than kept out there all night, or not yet driven home. If it was never customary to keep out such herds all night, they would be driven home by sunset at almost any period of the year; and after the feast of Tabernacles, whatever might be usual at other times, no description of cattle, and much less swine, would be found in the fields all night.

IX. The people of the city, as well as of the neighbouring country, were all up and stirring at the time; or they could not have been so instantly alarmed by the report of the keepers of the swine, and so soon brought out in a body, to see what had happened, and to request our Lord to depart from their coasts.

'X. If he returned (as after this request he is said to have returned) immediately, Mt. ix. 1, 10, pp. 274, ..7, and yet the same night that he had arrived; then he must have been entertained, at a most unusual hour for a supper, that same night; he must have been applied to by Jairus, ver. 18, p. 279, and must have raised his daughter, at a still later hour, that same night; he must consequently have set out to his house either in the dark, or by torch-light: the miracle of the issue of blood, performed by the way, ver. 20-2, p. 280, must have been performed under corresponding circumstances: and yet nothing can be clearer than that everything relating to this miracle was transacted in the open day, Mk. v. 30-.4, p. 281.

We may consider it .... almost demonstratively certain, that Jesus neither came back from Gadara the same evening on which he set out, nor, in all probability, landed there until the next morning. Whatever occurred on the other side, occurred, consequently, in the morning; and, perhaps, so early in the morning, as to allow of his returning to Capernaum in time for the usual morning's repast; or not much later than it. Certainly, at least, his return would not be too late for the hour of dinner; the fifth hour of the day with the ancients, eleven in the morning with us. His finding the people, on the shore, ready prepared for his reception; and his being at meat in the house of some disciple-see § 36, p. 277-when the application of Jairus was made to him; are both on this supposition naturally accounted for. See Mt. ix. 1; Mk. v. 21; Lu. viii. 40, (p. 274.)

THE SAINT AT DEATH

*Greswell, Vol. II. Diss. xxiii. pp. 335-..8.

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WISDOM IS GOOD WITH AN INHERITANCE.-Eccl. vii. 11.

AND REJOICES THAT GOD HATH DONE SO MUCH FOR HIM.

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