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unto you,

Mat. yüïi.10. When Jesus heard

Capernaum. Luke vii. 9. these things, he marvelled at him; and turned him about,

and said unto the people that followed him,
Mat. viü.10.
Verily, I say

I have not found so great faith ;
no, not in Israel.
11. And I say unto you, that many shall come from the

east, and from the west, and shall sit down with Abra

ham, and Isaac, and Jacob, in the kingdom of heaven:
12. But the children of the kingdom shall be cast out into

outer darkness, there shall be weeping and gnashing of

teeth. 13.

And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his

servant was healed in the selfsame hour. Lukevii, 10.

And they that were sent, returning to the house, found the servant whole that had been sick.

MATT. viii. part of ver. 5. 8, 9, 10.
5 - there came unto him a centurion, beseeching him,

8 The centurion answered and said, Lord, I am not worthy
that thou shouldest come under my roof

9-am a man under authority, having--
10 -it, he marvelled, and said to them that followed

LUKE vii. part of ver. 3. 7, 8, 9, 10.
3 and when
7 —but say in a word, and my servant shall be healed.

8 For I-under me soldiers, and I say unto one, Go, and he
goeth; and to another, Come, and he cometh ; and to my ser-
vant, Do this, and he doeth it.

9 When Jesus heard

10 --I say unto you, I have not found so great faith, no, not in Israel.


The Widon's Son at Nain is raised to life so.

LUKE vii. 11-18.
Loke vii.11.

And it came to pass the day after, that he went into a Nain.
city called Nain: and many of his disciples went with him,
and much people.

50 This event is inserted here on the joint authorities of Lightfoot, Newcome, Pilkington, and Doddridge. Michaelis, on what account it is difficult to say, has arranged it next to the departure from Capernaum, noticed Mark i. 35–39. Bishop Marsh justly observes, “That the propriety of some of Michaelis's transpositions might be called in question (a)."

The scriptural authority for placing this event in the present section is derived from Luke vii. 11. The day after.

In the Sermon on the Mount the Messiah had asserted his authority as a lawgiver; on coming down from the mountain,

Luke vii, 12. Now when he came nigh to the gate of the city, behold, Nain.

there was a dead man carried out, the only son of his
mother; and she was a widow : and much people of the

city was with her.
13. And when the Lord saw her, he had compassion on her,

and said unto her, Weep not.
14. And he came and touched the bier, and they that bare

him stood still; and he said, Young man, I say unto
thee, Arise.

he proves his power by healing the servant of the centurion,
while he is at a distance from him; and, immediately after, by
the stupendous miracle of raising from the dead the son of the
widow of Naim.

One very impressive consideration on the subject of our
Lord's anthority over the laws of nature, as displayed in the
resurrection of the dead, seems to have escaped the enquiries
of commentators. He demonstrated the truth of his wonderful
assertion—that he was the resurrection and the life-that the
dead should hear the voice of the Son of God, and that bo
would raise them up at the last day, &c. by his manifesting his
power over all the gradations of corruption. Whether the
daughter of Jairus was really dead or not, has been disputed:
she was either on the point of death, or had just died. Her re-
storation in the first case would have been a proof that our
Lord could arrest the departing spirit : in the second that he
could restore that spirit to the body immediately. This was the
first stage of death. His power was next shewn in the raising to
life the widow's son. In that instance the body bad been dead for
a longer period : though, as the interment in that country took
place very soon after death, it is probable that corruption bad
not begun. In the third miracle which our Lord wrought to
demonstrate his power over the grave, the resurrection of La-
zarus, corruption had already began—the body was returning
to its elements-the earth to earth, ashes to ashes, dust to dust.
When the time had come that the great sacrifice was completed,
the graves opened the bodies of many who had expected the
coming of Christ rose again, and after his resurrection went
into the boly city. We cannot tell whether, in the interval
between his death and resurrection, the mouldering fragments
of their decaying forms remained in their narrow prisons in the
same condition as when the ground first opened, or whether
during that interval the scene which Ezekiel saw in vision was
renewed; we cannot tell whether the flesh and the nerves, and
the skin, again covered the renovated bones; and the scattered
atoms were slowly and gradually reunited in one living mass-
they rose from their graves as all mankind shall rise on the
morning of the judgment day. And when all these proofs of
his power had been effected, the greatest was yet to come.
Christ raised up his own body, endued with powers and pro.
perties more than human. Lord of death aud of life, he mani-
fested to his followers, and ho has revealed to us, that there are
modes of existence, and laws of body, wbich we cannot com-
prehend. Sufficient only is disclosed to us to make us God
and thank him, for the bope of eternal life, through his mani.
fested Son, the Lord of life and death.

(a) Marsh's Michaelis, vol, üj. part ii. p. 67.

Lakevii. 15. And he that was dead, sat up, and began to speak: and Nain.

he delivered him to his mother si,
16. And there came a fear on all, and they glorified God,

saying, That a great prophet is risen up among us; and,

that God hath visited his people.
17. And this rumour of him went forth, throughout all Ju-

dea, and throughout all the region round about.
18. And the disciples of John shewed him of all these


51 In one of the MS. letters of Lord Barrington to Dr. Lardner, I meet with an argument in favour of the cessation of con. sciousness between death and the resurrection, derived from this history of the raising to life the widow's son. Our Lord is Tepresented as raising the youth to life, from the deep compassion he felt at the sight of his funeral. Lord Barrington reasons, - that if the soul was conscious in an intermediate state, then the widow's son, and Lazarus, and the bodies of the saints which rose at the resurrection of Christ, and went into the holy city, were brought from a condition of great happiness to undergo a second time the miseries of an inferior state of being and their resurrection would be rather a source of sorrow than of joy. I mention this circumstance, because the argument is frequently urged by the Psychopannychists. The reply, however, to the objection, may be derived from a consideration of the cause, for which these various restorations to mortal life took place. It was not for the benefit of the deceased that their resurrection was accomplished, but for the strengthening the faith of the spectators of the miracle, and of the survivors, and companions of the witnesses. If an objection be further proposed, that we never bear of any discoveries respecting the world of spirits from those who were raised from the dead, and that if their consciousness had not ceased, it is probable some of its mysteries would be disclosed; we answer, that every animated being is provided by his Creator with those faculties only, which are adapted to the condition which that Creator has assigned to him. The faculties which develope themselves in the next stage of our existence, may be so utterly different from those we at present possess, that if a human being were restored to life he might be unable to relate them, or convey an idea concerning them to others. We are unable, even from the hints in revelation, to form any idea of the invi. sible world. We seem to require other faculties to comprehend that which is all spiritual, yet possible in space: wbich deties all language, calculation, and comprehension. There is a beautiful idea in some brahminical record concerning the Deity. “ I am like nothing human, with which to compare myself.” Šo there is nothing in this state of existence, which can enable us to comprehend the invisible world: it could not be understood, and therefore, if the mortal faculties only were restored to those who were raised from the dead, the things which are unseen could not be clothed in human language; they could not be remembered, they could not be imparted.

MS. letter of Lord Barrington to Dr. Lardner, dated Dec. 18, 1728, communicated by his son, the present venerable Bishop of Durham


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Message from John, who was still in prison, to Christ".

MATT. xi. 2-6. LUKE vii. 18-23,
Matt. xi. 2. Now when John had heard, in the prison, the works of On a tour.

Christ, he,
Luke vii. 19. calling unto him two of his disciples, sent them unto Jesus,
Matt. xi. 3. And said unto him, Art thou he that should come, or

do we look for another?
Lukevii. 20. When the men were come unto him, they said, John

Baptist bath sent us unto thee, saying, Art thou he that

should come, or look we for another ?
21. And in that same hour he cured many of their infirmi-

ties, and plagues, and of evil spirits; and unto many that

were blind he gave sight,
22. Then Jesus, answering, said unto them, Go your way,

and tell John what things ye bave seen and heard ; how
that the blind

52 This message of the Baptist is placed here on the joint au-
thority of all the five harmonizers, whose united labours form
the basis of this arrangement. The internal evidence, that it
is rightly placed is deduced from the transition in Luke vii. 18.
and the reply of our Lord to the disciples of the Baptist, in al-
lusion to the miracle of raising the widow's son-the dead are
raised, (Luke vii. 22.) The commentators are divided in their
opinion, whether the Baptist sent to Christ for bis own satis-
faction, or for that of his disciples. The opinion of those who
espouse the latter of these appears much more probable,
when we remember the Baptist's solemn testimony to Christ-
the sign from heaven, and the miraculous impulse, which made
John acknowledge Jesus as the Messiah (a).

Witsius has some very curious remarks on the dancing of
Herodias, the place where the Baptist was confined (b), &c.

The Jewish writers mention the Baptist in language of re-
spect and veneration. In addition to the testimony of Jose-
phus, who observes that John was a good and pious man, who
excited the Jews to the love of virtue, piety and justice---point-
ing out the necessity of repentance, and enforcing, by baptism,
habitual purity of soul and body. Ho imputes this imprison-
ment to the fear of Herod, his death to the instigation of He-
rodias, and the calamities that befel the army of Herod as the
result of the divine vengeance for the death of the Baptist (c).

Rabbi David Ganz, the author of the celebrated work on Chronology, which is generally received among the Jews, and which is merely an attempt so to falsify the ancient chronology, that discredit shall be thrown upon the system received among Christians, calls John the Baptist, tho high priest : an error which is exposed in the notes by his learned editor Vorstius; who supposes that the name by wbich the Baptist was known among his countrymen, and referred to by Josephus, was baon, qui baptizahat, vel baptista erat (d).

(a) Vide Doddridge, vol. i. p. 301. (6) Vide Witsius de vita Johannis, Exerc. Sacræ, vol. ii. p. 554. (c) Josephus, Ant. Jud. lib. 18. (d) R. D. Ganz, Chronol. Vorstius' Edition, p. 89. and 284. This was the same Vorstius respecting whom King James I. wrote to the United Provinces, that they should not harbour the proposer of so many obnoxjous heresies.

Matt, xi.6. receive their sight; and the lame walk ; the lepers are On a tour.

cleansed; and the deaf hear; the dead are raised up";

and the poor have the Gospel preached to them.
6. And blessed is he whosoever shall not be offended in

MATT. xi. part of ver. 2, ver. 4. and part of ver. 5.
2 sent two of his disciples,

4 Jesus answered and said unto them, Go and shew John
again those things which ye do hear and see :
5 The blind

LUKE vii. part of ver. 19. 22. and ver. 23.
19 -saying, Art thou he that should come ? or look we for

22 -see, the lame walk, the lepers are cleansed, the deal
hear, the dead are raised, to the poor the gospel is preached.

23 And blessed is he, whosoever shall not be offended in me.


Christ's testimony concerning John.

Matt. xi, 7-15, LUKE vü, 24-30.
Luke vii. 24. And when the messengers of John were departed,
Matt. xi. 7. Jesus began to say unto the multitudes concerning John,

What went ye out into the wilderness for to see? A reed

shaken with the wind ?
8. But what went ye out for to see? A man clothed in

soft raiment? behold, they that wear soft clothing,
Lake vii. 25. Behold they which are gorgeously apparelled, and live

delicately, are in king's courts.
26. But what went ye out for to see ? A prophet? yea, I

say unto you, and much more than a prophet:
Matt. xi, 10. For this is he, of whom it is written, Behold, I send my

messenger before thy face, which shall prepare thy way

before thee. Lake vii. 28. For Mat. x. 11. Verily I say unto you, Among them that are born of

women, there hath not risen a greater Luke vii. 28. prophet than John the Baptist : Matt. xi. 11. (notwithstanding, he that is least in the kingdom of God

is greater than he“)

5* This was one of the tokens wbich was to distinguish the

in qua mortui resurgent, ca est, ubi principium regni Messiæ ob.
servabitur. The appeal to the Jows is uniformly made in com-
pliance with the popular and well known traditions and opi-
nions.-Schoetgenius, Hor. Heb. vol. i. p. 111.

54 Every, the meanest Christian, after the resurrection of
Christ, was better acquainted with the mysteries of religion,
and the nature of the kingdom of the Messiah, than the greatest
of the ancient prophets (a).

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