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St. Mark speaks of the time when the women, loaded with spices, arrived at their journer's end, and met at the sepulchre. The other is the description alone of one woman among the rest, who indeed deserved to be noted above them all she was the first that came to the sepulchre, and was the first that returned back to bring the disciples word. Without question, she was watchful for the morning; while it was yet dark to others, it was day to her; but by the time the others came, the sun was about rising.
MARE, Wi. 5.
Joan, z. 12. And entering into the sepulchre, And seeth two angels in white they saw a young man sitting on sitting, the one at the head, and the right side.
the other at time ieci, when time
words of Jesus had lain. In one place it says they were mer, in the other angels and besides this, neither the numiz nos situations ares. Also in MAT. Irrin 1-3, fue auge i said to inavs appeared in a terrible shape, and ti bave sat without upol ties store that was rolled away from the sepuidir. An' in 220fizer place, the angels stood by then when they cane me the sepulciare; not sitting, as before, Lrku, zair. I
In order to reconcile these emite sontraiictions, we must distinguish between appearance male to us waarin ypis, aud after one mode; and appearances ts Boxeral para a sexy! times, and in several mode.
The diligent comparing of fise tour orangeissua repetis will make this plaan Tissa vest tire were warstaga o the angels at Christé seumurinn. Vie wat is the buria before the women te, tis 1905 is Mary Magim slya, and the last to the vive sunt o tis was to after her.
First, the soldestrugiene eartayais. Ary the glittering apat di tue atege vuun tues to su tun ham of him the keepers dod muke, aut tans wat werk Wo, xxviii. 4. Althougt the next year, T'iy unga wamed her, it does not seen it was sent De man w read not of any question May put as suau, a state mysl the sepulchre with whom she has tubur. Pis baxtsywna ance of angels was to all the wees was they sama, sa by this time the sun was risen. Msex, zý. To to the wayssa standing by them, and not sitting as the hunt hi Lan, xxiv. 4); for it was dark when Mary Magda, senses, foret, John, xx. 1. The angels that appeared in the plane were in shape like two young men; and whereas brut me is aused in Mark, it is because the voice was brut out, and it is spoken by a synechdoche usual in Scripture, and as it was one, so it could not be said sitting at head and feet, but sitting the right side of the sepulchre, for on that side of the sepulchre Christ was laid.
JOHN, XX. 29. Blessed are the eyes which see Blessed are they that have not the things that ye see.
seen, and yet have believed. Those that see not as Thomas did, yet believing upon different grounds than visibly handling the very body of Christ after his resurrection, without question were the people Christ spake of. This does not contradict that blessed condition his disciples were in when they lived with Christ, enjoying that privilege to see him in the flesh upon earth, which so many kings and prophets of old desired to see in vain.
Acts, s. 37. Preached in his name among all You know the word was pubnations, beginning at Jerusalem, lished throughout all Judea, 'and
began from Galilee. The latter text refers to the beginning of Christ's preaching in his lifetime; the former, to the beginning of the apostles' preaching after Christ's death.
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John, viii. 50.
John, xvii. 1.
The former passage refers to earthly glory, the latter to heavenly and spiritual glory.
1 Thes. v. 1. It is not for you to know the of the times and seasons, bretimes or the seasons.
thren, I would not have you igno
rant. Curiously inquiring after the exact day or time for the temporal restoring the kingdom of the Jews is one thing; careless neglect of observing the signs of Christ's coming to judgment is another.
Of the former it is that Christ reproves the disciples, not of the latter.
Acts, xxi. 9, They that were with me heard They that were with me saw the voice, but saw ho man.
indeed the light, and were afraid ;
but heard not the voice. It is one thing to hear the sound of a voice, and another to hear distinctly what is said.
They saw no man, they heard a voice; but what that voice was, from whence it came, or who spoke it, they knew not. - Light they saw, but had not so much light of understanding as
to discern articulately the discourse between Christ and Saul, for it did not belong to them.
1 John, 3. A yoke such as our own fathers His commandments not nor we were able to bear.
grievous. The first relates to the ceremonial laws of Moses; the second to the evangelical laws of Christ.
Rom. ix. 3. Nor leight, nor depth, &c. shall I could wish that myself were be able to separate us from the love accursed from Christ for my kins. of God in Christ Jesus.
&c. To remove this seeming contradiction we must consider, first, it is one thing to be separated from the privileges of Christ; another thing to be separated from the love of Christ. Secondly, it is one thing to 'speak conditionally, if possible ; another thing, absolutely. Thirdly, it is one thing to speak figuratively, in the large expression of a well-affected heart; another thing, plainly and literally. Lastly, it is one thing to prefer the glory of God above all private interests; another thing to declare his purpose and decree. All the separation that Paul wished was only in regard to office, or of outward privileges; not everlastingly in heaven, but in regard of his ministration in the Church.
Gal. iv. 10, 11. One man esteemeth one day You observe days, and months, above another : another man and times, and years.
I am afraid teemeth every day alike. Let of you, lest I have bestowed upun every man be fully persuaded in you labour in vain. his owo mind.
Why should the apostle give them toleration to observe days, if they be so minded, in one place, and yet be afraid of them, in another, for observing them? It is one thing to oblige the conscience in observation of times; another thing to do it indifferently.
The apostle left us a rule, from his own example, what a Christian might do, or not do, in such a case. gain glory by the worship, or if the Church may be increased by conversion of more souls, at such places or times wherein multitudes meet, it may be right to avail ourselves of such opportunities. Our Saviour, Christ, made it a matter of indifference whether he went up or not to the feast of tabernacles. John, vii. 8. But when he considered much good might be done by conforming to the times, (though Jewish ordinances, and to be abolished,) he went up, and did in this, as Paul saith he did himself, “become all things to all, that he
If God may
might gain some.” Moreover, if for no such end, but merely out of a Jewish prejudice to be so over-zealous about ceremonies, truly, saith he, I am afraid of you, that my labours are bestowed in vain. Nevertheless, if a weak brother have a high opinion of a day, or of a ceremony, we are not to be violent with him, but let him peaceably follow the dictates of his own conscience till he becomes better informed.
“ Let every man be fully persuaded in his own mind.”
XXXV. 1 Cor. x. 33.
Gal. i. 10. I please all men in all things. If I yet pleased men, I should
not be the servant of Christ. To reconcile these passages we have only to distinguish between that holy wisdom which would not wilfully offend any man, and that evil policy which would humour every wicked man in his sins for base ends.
Paul commends his own practice to us, who are to follow him as he followed Christ in this thing, to please all men in all indifferent things.
Christ did many things which he might have chose whether he would or not; as when he paid more custom than was justly due, or the receivers could justify in exacting; yet, rather than offend, in this he pleased the people for the sake of peace. In this sense Paul commands servants to obey their masters in all things, not answering again (Titus, ii. 9); meaning, all things belonging to that economical service, otherwise there can be no peace in the family.
As for the other men-pleasing mentioned to the Galatians, which Paul condemns under so great a penalty, that, if we do it, we cannot be the servants of Christ; he means that hypocritical flesh-pleasing sin of humouring the times, to preach such doctrine as the world best approves, in order to gain preferment and applause, laying aside all conscience of the glory of God, or the salvation of the soul.
GAL. vi. 5.
burden. How is it possible that another can bear my burden, when I must bear it myself; or for me to bear another's, when he must bear it himself?
To reconcile these texts we must distinguish between burden of account, and burden of infirmity,
The former is a burden which cannot be exchanged with any body, for every one of us must give account of himself to God. Rom. xiv. 12. The latter burden we are to bear for
1 Pet. ii. 11. Ye are not strangers and fo- I beseech you as strangers and reigners.
pilgrims. Strangers in respect of glory is one thing; strangers in respect of grace is another.
Every true Christian is an heir of two kingdoms; the king. dom of grace and the kingdom of glory. În respect of the former we are now made free, and are not strangers to the covenant, but fellow-citizens with the saints, and of the household of God: in regard of the latter, we are yet from home.
1 John, i. 8.
1 John, iii. 9. If we say that we have no sin, Whosoever is born of God doth we deceive ourselves, and the truth not commit sin; for his seed reis not in us.
maineth in him: and he cannot sin,
because he is born of God. In the latter passage is meant wilful, allowed, habitual sin, and not every offence against the laws of God. The true Christian frequently sins through infirmity, and the violence of temptation ; but not deliberately, determinedly, and habitually. CONCERNING THE WORDS AND PHRASES USED BY
THE SACRED WRITERS. If two or more evangelists on any occasion ascribe to our Lord the same words, we may safely believe they have preserved the words which he uttered on that occasion. However, when they introduce him speaking, they do not always mean to repeat the precise words, but to give the sense of what he said ; nothing more being intended, oftentimes, by those who undertake to relate what was spoken by another. This seems plain from Acts, X. 4, compared with ver. 31. In the former of these passages, the angel says to Cornelius, Thy prayers and thine alms are come up for a memorial before God ; in the latter, Cornelius, rehearsing the angel's words to Peter, delivers them thus-Thy prayer is heard, and thine alms are had in remembrance in the sight of God. Wherefore it is evident both Cora nelius and the historian thought the angel's words were repeated when the sense of them was delivered.
This observation reconciles all those passages in the Gospels wherein our Lord is introduced expressing his sentiments in different words on the same occasion. Nevertheless, where different expressions are found, it is possible that all of them may have been uttered by him, especially if they convey different thoughts, and, when joined together, make a connected discourse. In most cases, however, the former is the more