Whatever reason Jesus might have to palliate or justify his conduct, it was very soon published abroad. John Baptist's disciples who heard it, and whom, perhaps, jealously excited, came in search of him, and asked the reason of the difference in the life he and his disciples led, and that which they themselves followed. We fast, (said they) continually, whilst you and your followers enjoy good cheer. We practise austerities, and live in retirement, whilst you run about and frequently keep company with persons of evil repute, &c. The reproach was embarrassing, but Jesus contrived to evade it. "The friends of the bridegroom, (replied he,) ought neither to fast, nor live in sorrow whilst they have the bridegroom with them; a time will come when the bridegroom shall be taken away from them; and then they shall fast. No man putteth a piece of new cloth on an old garment—neither do men put new wine into old bottles: and no person asks for new wine when he can get old, for he finds the old better." John's disciples had no reply to reasons so sublime and convincing. The enigmatical symbol, or pompous bombast, by which Jesus got out of this affair, is closely imitated by our modern preachers, who find it very proper argument to shut the mouths of those who are not inclined to dispute eternally about what they do not understand.
This incident demonstrates, that the Pharisees and doctors were not the only persons who were offended with Jesus, and the company he kept. In the epistles, ascribed to Barnabas, that apostle says expressly, that the "apostles, whom the Lord chose, were very wicked men, and above all sinners iniquitous." The fact is also confirmed in Matthew ix., Mark ii. and Luke v. This evidently decides the cause in favour of the partizans of lax morality, and furnishes them with victorious arms against the modern puritans. We may also remark, that the actions and expressions of Jesus on this occasion, authorise the conduct and language of our holy guides, our lords the bishops, who when reproached with their iniquitous behaviour, shut our mouths by averring, that we ought to do as they tell us, and not what they do!
It cannot be denied, that the discrepancy which existed between the conduct of Jesus and the principles of the Jews, or even in his own doctrine, required extraordinary miracles to prove his mission. He was not ignorant of this; prodigies, therefore, were commonly the strongest of his arguments; these were well calculated to gain the vulgar, who never value themselves on reasoning, but are ready to applaud the man who exhibits wonders, and acquires the secret of pleasing their fancy.
After Jesus had silenced John's disciples, the chief of a synagogue waited on him, and besought him to come and lay hands on his daughter, twelve years old, who was dead, according to Matthew, but who was only very sick, according to Mark and Luke; a difference which seems to merit some attention. Jesus complied with the invitation; and whilst proceeding to the house overheated himself so much that a virtue went out of him sufficient to cure all who were in its atmosphere. We shall not form conjectures on the nature of this virtue or divine transpiration. We shall only remark, that it was so potent as instantaneously to cure a woman afflicted for twelve years with an issue of blood; a disease which, probably, the spectators had not better verified than its cure. On this occasion, Jesus perceiving that there had gone out of him a considerable portion of virtue, turned towards the afflicted female, whom his disciples had rudely pushed back, and seeing her prostrate at his feet, "Daughter, (said he) be of good cheer, thy faith hath made thee whole." The poor woman, whom the disciples had intimidated, charmed with being relieved from her fright in so easy a manner, confessed openly she was cured.
When our miracle performer was arrived at the house of Jairus, the chief of the synagogue, it was announced to the latter that his daughter had expired, and that the house was full of minstrels, who were performing a dirge or mournful concert according to the custom of the country. Jesus, who on the way had got the father of the girl to prattle, was not disconcerted at the news. He began with making every body retire, and then by virtue of some words raised her from the dead.
In historical matters we must prefer two writers who agree, to a third who contradicts them. Luke and Mark affirm that the damsel was dead; but here unfortunately it is the hero himself who weakens his victory. On their saying that she was dead, he affirmed that she was only asleep. There are girls who at twelve years of age are subject to such swoons. On the other hand, the father of the damsel appears to have acquainted the physician with the condition of his child; and he, more in the secret than others, did not believe the intelligence of her death. He entered alone into her chamber, well assured of her recovery if she was only in a swoon: if he had found her dead, there is every reason to believe, he would have returned, and told the father that he had been called too late, and regreted the accident.
Jesus did not wish that this miracle should be published; he forbade the father and mother of the damsel to tell what had happened. Our charlatan was not solicitous to divulge an affair which might increase the indignation of the Jews of Jerusalem, whither he was soon to repair to celebrate the passover. The account of this miracle seems to evince that the Son of God had acquired some smattering of medicine in Egypt. It appears that he was versant in the spasmodic diseases of women; and no more was wanting to induce the vulgar to regard him as a sorcerer, or performer of miracles.
Once in the way of performing wonders, Jesus did not rest satisfied with one merely. According to Matthew, (who alone relates the facts we are now to notice,) two blind men who followed him began to exclaim, Son of David, have mercy on us. Though Jesus, in his quality of God, knew the most secret thoughts of men, he chose to be viva voce assured of the disposition of the sick with whom he had intercourse. He asked, if they had much faith, or if they sincerely believed that he was able to do what they requested of him. Our blind folks answered in the affirmative; then touching their eyes, "Be it unto you," said he, "according to your faith," and instantly they received their sight.
We know not how to reconcile such lively faith in two blind men, with their disobedience. Their physician, who might have good reasons for not being known, expressly forbade them to speak of their cure; they, however, spread it instantly through the country. The silence of those who were witnesses of this great miracle, is not more astonishing than the indiscretion of the blind men who were the objects of it. A fact still more miraculous is the obduracy of the Jews, who were so stubborn, that the many wonders performed one after another and on the same day, were not able to convince them. Jesus, far from being discouraged, determined still to exhibit specimens of his power. A dumb man, possessed with a devil, being presented to him, he expelled the demon and the dumb began to speak. At sight of this miracle, the people, as usual, were in extasy, whilst the pharisees and doctors, who had also exorcists among them, saw nothing surprising in it: they pretended that their exorcists performed their conjurations in the name of God, whilst Jesus operated in the name of the devil. Thus they accused Jesus of casting out the devil by the devil, which was indeed a contradiction. But this did not prove the divinity of Jesus; it proved only that the Pharisees were capable of talking nonsense and contradicting themselves, like all superstitious and credulous people. When theologists dispute, we soon discover that the wranglers on both sides speak nonsense; and, by contradicting themselves, impugn their own authority.