system, by the utterance of the name of Jesus, without the ordinary means, is a very strong confirmation of the accuracy of the Gospels in attributing to Jesus the power of working instantaneous cures. It would be strange indeed that the Disciples, and not the Master, should have had such powers.
I have laid stress upon the fact that Jesus wrought "mighty" but natural cures, in the first place, because it ought to increase our appreciation of His personal influence and power over the souls of men, to know that He not only possessed this power in an unprecedented degree but also communicated it to His disciples; and secondly, because the fact that He performed these "mighty works" has naturally led people, from the earliest times down to the present day, to infer that He performed "miracles." Even at the present time you will find that the great mass of Christians make no distinction at all between healing a paralytic or a demoniac or a dumb man, and restoring a severed ear or blasting a fig-tree: all alike seem to them "miracles." If this is so even in these days, in spite of physiology, you cannot be surprised that the first Christians and their followers made no such distinction; they assumed that the man who could heal a paralytic by a word could heal any other disease in the same way, and do any other work he pleased contrary to the course of nature. This belief would prepare the way for attributing to Jesus other works of a very different kind, real "miracles," that is, suspensions of the laws of nature. Considering the multitude of such acts recorded in the Old Testament as having been performed by Moses, Elijah, Elisha and others, we may well be surprised to find how very few have been attributed to Jesus: and I believe it can be shewn that each of these few has originated from some misunderstanding, and without any intention to deceive. Of almost all of these real "miracles," said
