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Capernaum. Luke vii. 9. these things, he marvelled at him; and turned him about,
and said unto the people that followed him,
no, not in Israel.
east, and from the west, and shall sit down with Abra
ham, and Isaac, and Jacob, in the kingdom of heaven:
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. Lake vü, 10.
And they that were sent, returning to the house, found the servant whole that had been sick.
MATT. viii. part of ver. 6. 8, 9, 10.
8 The centurion answered and said, Lord, I am not worthy
9-am a man under authority, having--
LUKE vii. part of ver. 3. 7, 8, 9, 10.
8 For I—under me soldiers, and I say unto one, Go, and he
9 When Jesus heard
10 --I say onto 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.
And it came to pass the day after, that he went into a Nain.
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 Lake 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
city was with her.
and said unto her, Weep not.
him stood still; and he said, Young man, I say unto
he proves bis power by healing the servant of the centurion,
One very impressive consideration on the subject of our
(a) Marsh's Michaelis, vol, iii. 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.
saying, That a great prophet is risen up among us; and,
that God hath visited his people.
dea, and throughout all the region round about.
51 In one of the M8. letters of Lord Barrington to Dr. Lardner, I meet with an argument in favour of the cessation of consciousness between death and the resurrection, derived from this history of the raising to life the widow's son. Our Lord is represented 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 morta) 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 hear 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: which defies all language, calculation, and comprehension. There is a beautiful idea in some brahminical record concerning the Deity. “ I am like nothing human, with wbich 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.
MATT. xi. 2-6. LUKE vii, 18-23,
do we look for another?
Baptist bath sent us unto thee, saying, Art thou he that
should come, or look we for another?
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 beard ; how that the blind
82 This message of the Baptist is placed here on the joint au-
Witsius has some very curious remarks on the dancing of
The Jewish writers mention the Baptist in language of re-
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, the high priest : an error wbich is exposed in the notes by his learned editor Vorstias; who supposes that the name by which the Baptist was known among his countrymen, and referred to by Josephus, was yaon, qui baptizabat, 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 obnoxious heresies.
Matt. xi. &, 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.
XATT. xi. part of ver. .2, ver. 4. and part of ver. 5.
4 Jesus answered and said unto them, Go and shew Joha
LUKE vii. part of ver. 19. 22. and ver. 23.
22 —see, the lame walk, the lepers are cleansed, the deal
23 And blessed is he, whosoever shall not be offended in me.
Christ's testimony concerning John.
MATT. xi, 7-15, LUKE vii, 24-30.
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, Jake vii. 25. Behold they which are gorgeously apparelled, and live
delicately, are in king's courts.
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 Lake vii. 28. prophet than John the Baptist : Matt, xi. 11. (notwithstanding, he that is least in the kingdom of God
is greater than hes)
Terra-ארצ שמתיים היים תחלה מלך המשיח ,reign of the Messiah
63 This was one of the tokens wbich was to distinguish the
54 Every, the meanest Christian, after the resurrection of