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Mark v, 19. Howbeit Jesus suffered him not,
Lakevü.38. but Jesus sent him away,
Mark v. 19. but saith unto him, Go home to thy friends, and tell them

how great things the Lord hath done for thee, and hath

had compassion on thee.

20. And he departed, and began to publish in Decapolis, Lakeviii.39. and published throughout the whole city, Mark v. 20. how great things Jesus had done for him; and all men

did marvel.

MATT. viii. part of ver. 28, 29, 30, 31, 32, 33, 34. 28 And when he was come to the other side into--there met him two

29 –they cried out, saying, What have we to do with thee, Jesus, thou Son of God?

30 And there was a good way off from them an herd of many swine feeding 31 So the devils besought him, saying

32 And he-And when they were come out, they went into the herd of swine : and, behold, the whole herd of swine ran violently down a steep place into the sea

33 And they that kept them fled, and went their ways into the city, and told every thing

34 -and when they saw him, they besought him that he would
depart out of their coasts.
LUKE viii. part of ver. 26, 27, 28. 30, 31. ver. 32, 33, 34, 35, 36.

and part of ver. 38, 39.
26 And they arrived at the country of the Gadarenes —

27 And when he went forth to land, there met him-but in the tombs.

28 When he saw Jesus, he cried out-and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high torment me not.

30 And Jesus asked him, saying, What is thy name? And he said, Legion

31 And they besought him

32 And there was there an herd of many swine feeding on the mountain ; and they besought him that he would suffer them to enter into them : and he suffered them.

33 Then went the devils out of the man, and entered into the swine : and the herd ran violently down a steep place into th lake, and were choked.

34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country.

35 Then they went out to see what was done; and came to Jesus, and found the man, out of wbom the devils were departed, sitting at the feet of Jesus, elothed, and in his right mind : and they were afraid.

36 They also which saw it told them by what means he that was possessed of the devils was healed.

38 Now the man out of whom the devils were departed, besought him that he might be with him-saying,

39 Return to thine owo house, and shew how great things God hath done unto thee. And he went his way, and how great things Jesus had done unto him.

SECTION XXXVII.

Christ dines with Matthew.
MATT. ix. 10-17. MARK ii. 15-22. LUKE V. 29.

to the end. Luke v. 29. And Levi made him a great feast in his own house :

and Mark ii. 15. it came to pass, that as Jesus sat at meat in his house, Matt.ix. 10. behold, Lake v. 29. there was a great company of publicans and of others, Matt, v. 10, and sinners came Luke v. 29. that sat down with them. Mark ii, 15. also together with Jesus and his disciples : for there were

many, and they followed him. 16.

And when the Scribes and Pharisees saw him eat with
Publicans and sinners, they said unto his disciples, How

is it that
Matt, ix. 11. your Master
Mark ii. 16. eateth and drinketh with Publicans and sinners ?
Luke v. 30.

But their Scribes and Pharisees murmured against his disciples, saying, Why do ye eat with Publicans and

sinners ? Matt, ix, 12. But when Jesus heard that, Lake v.31. Jesus answering, said unto them, They that are whole

need not a physician, but they that are sick. Matt. ix. 13. But go ye and learn what that meaneth, I will have

mercy, and not sacrifice : Luke v. 32. I came not to call the righteous, but sinners to repen

tance. Mark ji. 18. And the disciples of John and of the Pharisees used to

fast: Lakev. 33. And they said unto him, Why do the disciples of John

and of the Pharisees fast often, and make prayers; but

thine eat and drink, Matt. ix. 14. (and) fast not ? Luke v. 34. And he said unto them, Can ye make the children of

the bride-chamber fast, [and] Matt, ix. 15. mourn, Luke v. 34. while the bridegroom is with them? Mark ü. 19. as long as they have the bridegroom with them they can

not fast. Luke v. 35.

But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those

days. 36.

And he spake a parable unto them; No man putteth a piece of a new garment upon an old ; if otherwise, then

both the new maketh a rent, Mark ii. 21. the new piece Mat. ix. 16. which is put in to fill it up, taketh

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Mark ii. 21. away from the old
Mat. ix. 16. garment, and the rent is made worse ;
Lake v. 36. and the piece that was taken out of the new agreeth not

with the old.
37. And no man putteth new wine into old bottles ; else

the new wine will burst the bottles, and be spilled, and

the bottles shall perish. 38.

But new wine must be put into new bottles ; and both
are preserved.
39. No man also having drunk old wine, straightway de-

sireth new ; for he saith, The old is better.
MATT. ix. part of ver. 10. ver. 11. part of ver. 12, 13. ver. 14. part

of ver. 15, 16. and ver. 17.
10 And it came to pass, as Jesus sat at meat in the house-
many publicans-and sat down with him and his disciples.

11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners ?

12 - he said unto them, They that be whole need not a physician, but they that are sick,

13 —for I am not come to call the righteous, but sinners to repentance.

14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

15 And Jesus said unto them, Can the children of the bride. chamber--as long as the bridegroom is with them but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

16 No man putteth a piece of new cloth unto an old garment: for that from the

17 Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish : but they put new wine into new bottles, and both are preserved. MARK ii. part of ver. 15, 16. ver. 17, 18. part of ver. 19. ver. 20.

part of ver. 21. and ver. 22. 15 And-many publicans and sinners sat 16 -he17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast pot?'

19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them?-

20 But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.

21 No man also seweth a piece of new cloth on an old garment: else—that filled it up taketh-and the rent is made

22 And no man putteth new wine into old bottles: else the Dew wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

worse.

SECTION XXXVIII.
Jairus Daughter is healed, and the infirm Woman".
MATT. ix. 1. and xviii. 26.

MARK v. 21. to the end.

LUKE vüïi. 40. to the end. Lukevič,40. And it came to pass that -Mark v. 21. when Jesus was passed over again by ship unto the other

side,

71 One of the boldest, most unwarrantable, and mischievous opinions of the German commentator, Michaelis, is, that the present Gospel of St. Matthew is a translation, and an erroneous translation of the Gospel, which the Evangelist originally wrote in Hebrew. Michaelis renders into Hebrew a few passages of the Greek Gospel, and varying the expressions of the Evangelist, so as to suit his own ingenious but imaginary conjectures, he endeavours to prove that St. Matthew used the Hebrew words into which Michaelis translates bis Greek, and that St. Matthew's translator actually misunderstood the meaning of his original. The inspiration of St. Matthew is thus destroyed at once. The boldest conjectures of the most adventurous of our English critics sink into insignificance when compared with this effort. Bowyer and Markland would have been terrified. Even the editors of the new and improved version would have seen, without regret, their star-like lustre eclipsed by the superior splendour of this baleful meteor. Michaelis, however, has provided his reader with arguments against his own error. In the preceding section he reasons against the possibility of proving the existence of any mistakes of translation in the Greek Gospel of St. Matthew: and he there observes, " that no one can shew any such mistakes ;” and, “ if the Greek Gospel is a translation, the original is lost; and therefore a comparison between them, which alone can determine the question, cannot take place.” I may observe here, that Michaelis, though a learned and useful authority in many instances, must be read with caution, and many of his conclusions rejected. Bishop Randolph wrote a tract on this subject, wbich did justice to the learned German, while it pointed out bis errors (a).

The opinion of Michaelis on the evangelical narrative of the raising of Jairus's daughter, is contained in that part of his work to which I am now referring. In Matt. ix. 18. he observes, that “ Jairus says of his daughter, äpri &TEAEUTICE, she is already dead; whereas, according to St. Mark, v. 23, he says, doxarws éxél, she is at the point of death; and receives the first intelligence of her death as he was returning home, accompanied by Christ. Various artifices have been used by the harmonists to reconcile this contradiction, and with very little success : but as soon as we reflect on the words, which must have stood in the original, all difficulty vanishes on this head. For non nny may signify either, she is now dead, or, she is now dying. St. Matthew's translator rendered the word according to the former punctuation, whereas he ought rather to have adopted the latter; as appears from what is related by the two other evangelists."

To this, Archbishop Lawrence, in his Sermon upon Philological Speculation, observes, that the r Ovyárne apti ételeúmnoev, is sufficiently explained by commentators, (in order to reconcile it with St. Mark's account) in the sense of " my

Matt. ix. 1. He came into his own city;
Lukeviii.40. [and] when Jesus was returned, the people gladly received

him,
Mark v. 21. much people gathered unto him,
Lukeviii.4o. for they were all waiting for him,
Mark v. 21. and he was nigh unto the sea. And
Matt. ix. 18. While he spake these things unto them,
Mark v. 22. behold, there cometh one of the rulers of the synagogue,

Jairus by name; and when he saw him, he fell at his feet, Lakeviii.41. down at Jesus feet, and besought him Matt. ix. 18. and worshipped him, Mark v. 23.

And besought him greatly, Lakevi.41. that he would come into his house : Mark v. 23. saying, My little daughter lieth at the point of death, I

pray thee come and lay thine hands on her, that she may

be healed ; and she shall live. Lukeviii.42. For he had one only daughter, about twelve years of

age, and she lay a dying. Matt. ix. 19.

And Jesus arose,
Mark v. 24.

And Jesus went with him; and
Matt, ix. 19. so did his disciples.
Lukeviïi.42. But as he went, the people thronged him.

daughter is (perhaps) by this time dead: but, even taking it in the strongest point of view, it can only be considered as one of those minute variations which tend to prove that the Evan. gelists did not write in concert. But, as Bishop Marsh remarks, it is not St. Matthew alone who on this occasion uses the past tense; for St. Luke has the perfectly synonymous expression ameOvyokev. With the points, no 3 pers. sing. pers. fæm, signifies mortua est; and 17ņa, past fæm, signifies moriens (a). I have rejected the points of the various Hebrew words used in the several quotations in these notes : because the arguments which may satisfy us of tbeir antiquity, do not cotirely prove their authority. I cannot but think that we are required to ascertain the meaning of the Hebrew Scriptures in the words of the original; as we examine the meaning of Greek words, independently of their digamma, or accents, &c. &c. &c.

In the fifth volume, 4to edit. p. 332-372. of Lardner's works, is a long and admirable vindication of the three miracles of our Saviour—the raising the widow's son, the daughter of Jairus, and Lazarus; it is too long to abridge.

Among the Barrington papers i tind an enquiry into the circumstances of this miracle. It is contained in a letter to Dr. Lardner, dated Dec. 30, 1729. Among the papers pretixed to the Life of Dr. Lardner, in the beginning of the first volume, is a reply throughout. As it is probable these papers of Lord Barrington may be eventually submitted to the approbation of the public, it is not worth while entering, at present, into any farther discussion on this subject.

(a) See Bishop Marsh's Michaelis, vol. iii. part i. p. 151-2. and Archbishop Lawrence's notes to the Sermon on Philological Speculation, p. 34. (b) Vide Bishop Marsh's note, Michaelis, vol. iji, part ii.

R

p. 127.

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