114 PETER'S WIFE'S MOTHER HEALED. "elders" of Capernaum were not likely to be in league with Jesus; neither could the "nobleman " be in conspiracy with Him. There is no ground for Nor were the "conditions suspicion in either case. of Science" observed. The Saviour completely transcends the usual order of Nature. Another Sabbath cure-that of Peter's wife's mother-is related by the three Synoptics. The cure was performed in Peter's house. Matthew (c. viii.) says that Christ "touched her hand, and the fever left her, and she rose and ministered unto them." Luke (c. iv.) says that Christ "rebuked the fever," which that evangelist and physician also calls 66 a great fever." The miracle is narrated in Mark's first chapter, an indication that Peter told the story almost always in the beginning of a sermon. And it seems natural that he should do so, seeing the miracle was performed in his own house, and the person healed was his own wife's mother. The healing of the woman who was afflicted with an issue of blood is also related by the Synoptics; but it is Peter, in Mark's report (c. v.), from whom we have the plain spoken account, that she "had suffered many things of many physicians, and had THE WOMAN TOUCHES CHRIST'S CLOTHES. 115 spent all that she had, and was nothing bettered, but rather grew worse." Luke, we must remember, was a physician himself, and so he quietly says (c. viii.) that she had "spent all her living upon physicians, neither could be healed of any." The perfect consciousness that Christ had of His own healing power receives a confirmation of a peculiar kind in the history of this miracle. He proclaims that somebody has touched Him, and received healing from Him; and when there is a general denial, He repeats the proclamation, until the woman comes forward, trembling, and falling down before Him, declares for what purpose she had touched Him, and "how she was healed immediately." I cannot help enforcing on your notice what no commentator would enforce-but what I feel it to be my duty to enforce again and again: not only the perfect consciousness that Christ had of His own healing power, but the never-forgetful constancy and perseverance with which He sought to impress those around Him with this fact of His miraculous power. He was intent on the people observing it, and being convinced of it, in order 116 THE QUESTION THAT SHOULD END. that they might feel they had undeniable and complete proof of His mission. He was not observing "conditions of Science :" He was transcending the usual order of Nature, and He meant that this should be known by all. Surely, this repetition of the Saviour's practice, of striving to impress the people with what he was doing, ought to put an end to all questioning as to the value of Christ's miracles. RAISING OF THE DEAD TO LIFE. 117 XI. REVIEW OF THE RECORD OF CHRIST'S MIRACLES: RAISING OF THE DEAD TO LIFE. HE Saviour is presented to us, in the Gospels, THE not only as healing all manner of sickness and disease, but as restoring the dead to life. The anonymous author of "Supernatural Religion" says that "The raising of Jairus' daughter has long been abandoned as a case of restoration to life by all critics and theologians, except the few who still persist in ignoring the distinct and positive declaration of Jesus, The damsel is not dead, but sleepeth." But I tell you, most undisguisedly, that I do not think the declaration of Jesus is so "distinct and positive" as this author asserts it to be. They that were weeping for the maiden's death, and the minstrels gathered to play their dirge for the dead, we are told, laugh Him to scorn: they, evidently, all feel confident that she is dead. And we learn, too, 118 THE DAUGHTER OF JAIRUS. that a messenger had been sent to request Jairus not to trouble Christ, for the maid was dead. When Christ said, "She is not dead, but sleepeth," He must have meant that her death, or state of lifelessness, would be but temporary, for He was about to restore her to life. In the presence of Peter and James and John, and of her own father and mother, Jesus takes her by the hand, and says, "Maiden, arise !"— Talitha cumi, in Syriac. Peter's interpreter-as in the case of the healing of the deaf and dumb man-gives us the very words, which the apostle remembered so well. They who had laughed Him to scorn are all "astonished with a great astonishment," when she instantly awakes to life. Jairus, the father of the maiden, was a ruler of the synagogue, a person not at all likely to apply to Christ, unless utter despair of a cure by an ordinary physician had driven him to Christ's presence as a suppliant. There could be no collusion between such a person as Jairus and Christ. Rulers of synagogues were civil magistrates, as well as managing officers of Jewish worship. Jairus must have thought that he was letting himself down |