The healing power claimed for Jesus in the passages marked (a) embraces all manner of sickness, disease, and derangement. Cures were effected by his word or his touch, or upon the patient laying hold even of the hem of his garment. The contemporaneous unbelief (Matt. xi. 20-24.) of his pretensions, with such instances of superhuman power openly manifested far and wide (Matt. iv. 23-25, and ix. 35) among the cities and villages of Galilee, is the crowning marvel of all. The special instances of his wonder-working and disease-curing power, marked (6), (c), (d), and (e), comprise all that are recorded in the four Gospels. The agreement between Matthew, Mark, and Luke, both as to the incidents and the manner of narration, is most marked. The raising of the son of the widow of Nain, the miraculous draught of fishes at the calling of Peter, James, and John, a cure of dropsy and one of infirmity are given by Luke alone. On the other hand, Luke has not the walking on the sea, the feeding of the four thousand, the cursing of the fig-tree, or the curing of the Canaanite's demon-possessed daughter, found in Matthew and Mark. And Matthew alone narrates the catching of the fish with the tribute money. But in the other instances the agreement between them is almost complete--so complete as to suggest many questions as to the real truth with reference to the compilation of the first three Gospels, questions which probably will never be solved. What, however, concerns the present purpose is that of the three the only eye-witness is Matthew, The source from which Mark and Luke derived their information is unknown, and ever will remain so. If not from Matthew (always assuming him to be the writer of the first Gospel), or from the same source as Matthew, it would be remarkable that their mode of narrating these details was so similar to his. How far then, does John, the other eye-witness, bear out Matthew, Mark, and Luke? Strange to relate, he has not one word of the casting out of devils, or of the cures of bodily distresses mentioned by the other three. Nor does he confirm the raising of Jairus' daughter, although he himself and James and Peter were the only three said to have been admitted by Jesus to witness this event, nor the resuscitation of the son of the widow of Nain, nor the calming of the storm, nor the feeding of the four thousand, nor the cursing of the fig-tree, nor the fish with the tribute money, nor the miraculous haul of fishes at his own calling to be a disciple. The miracles he does mention are _seven in all, and of these five are net in the other gospels_, although of the most striking character. They are, 1. The raising of Lazarus, four days dead. 2. Turning water into wine. 3. Curing a nobleman's son, at a distance, of fever. 4. Curing a man blind from his birth. 5. Curing a man, at the pool of Bethesda, with an infirmity of thirty-eight years' standing.