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Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers; and I say unto one go, and he goeth; and to another come, and he cometh; and to my servant, do this and he doeth it. When Jesus heard these things he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no not in Israel. And they that were sent returning to the house, found the servant whole that had been sick.
John vi. 1, 14.—After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they saw his miracles which he did on them that were deceased. And Jesus went up into a mountain, and there he sat with his disciples. And the passover, a feast of the Jews, was nigh. When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, whence shall we buy bread, that these may eat? (And this he said to prove him : for he himself knew what he would do.) Philip answered him, two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, there is a lad here, which hath five barley loaves, and two small fishes, but what are they among so many : And Jesus said, make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks he distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes as much as they would. When they were filled, he said unto his disciples, gather up the fragments that remain, that nothing be lost. Therefore
In the beginning was the word, and the word was with God, and the word was God. The same was in the beginning with God. All things, were made by him ; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness ; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that light, but was sent to bear witness of that light. That was the true light which lighteth, every man that cometh into the world. He was in the world, and the world was made &y him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God; even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the father,) full of grace and truth.-Joh N i. 1–14.
THE idea of a beginning involves that of antecedent existence, from which that beginning originated. The VoI. IV. H
beginning of a man's life implies parentage; the being of a tower of a city, necessarily supposes a pre-existent head to plan, and a hand to execute. The vast frame of Nature must have had its commencement from a preceding skill to contrive, and a power to perform. The Mosaic account of the Creation is the only one that sound reason can admit. If GoD created the heavens and the earth, GoD was before the heavens and the earth. Moses the historian, and John the evangelist carry us back to one and the same era, carry us up to one and the same all-wise, all-powerful Being. Nature and Grace issue from the same source and tend toward the same grand consummation. The prophet and the apostle †: the self-same terms to describe the same objects. “He that built all things is God.”
É has been remarked that the four Evangelists, introduce their great subject in a retrogade series of representation. Matthew’s gospel opens with a display of the Saviour's humanity, and presents us with his descent as a man. Mark conveys us back to the age of prophecy, and “the beginning of the gospel of Jesus Christ the Son of God” is traced up to the predictions of Malachi and Isaiah. Luke the beloved physician refers us to the Levitical preisthood, to the altar of incense, and the services of an earthly sanctuary, “a shadow of good things to come.” But John soars above all height; he recurs to the birth of nature, and ascribes that birth to a pre-existent, omnific Wor D, which in “the fulness of time was made flesh, and dwelt among us.” We have beheld his glory displayed in the ages before the flood, in the persons and predictions of patriarchs and prophets, by whom “GoD at sundry times and in divers manners spake unto the fathers.” But Moses and Elias have disappeared, the “voice crying in the wilderness” is heard no more; it is lost in a “voice from heaven,” saying, “This is my beloved Son, in whom I am well pleased; hear ye Him.”