mediately ran back to inform Peter and John of her suspicions. The rest of the women of this party proceeded to the sepulchre, entered it, and were assured of our Lord's resurrection by the angel whom they found within the tomb in the manner related by Mark. Presently after these women had left the sepulchre, Peter and John arrived, followed by Mary Magdalene. After Mary Magdalene, waiting at the sepulchre, had seen our Lord, and was gone to carry his message, Luke's women arrived, and are informed of the resurrection by two angels within the tomb. In the interval between our Lord's appearance at the sepulchre to Mary Magdalene and the arrival of Luke's party, he appeared to Matthew's party who were yet upon their way to the city; for that the appearance to Mary Magdalene was the first, Mark testifies."

sented as seeing the stone in the act of being rolled away, whereas John declares that it had been previously to her arrival rolled away; but who that knows Greek does not know that Matthew's words may be translated so as to convey the same idea, viz., that the stone had been previously rolled away; "and, lo! there had been a great earthquake: for the angel had descended from heaven, and having come, had rolled away the stone from the door, and was seated upon it." And farther, she is represented by John as running back to Jerusalem the moment she saw the stone rolled away, whereas here she remains, enters the sepulchre, receives a message, and then runs back to Jerusalem; but who that has any penetration does not perceive that John in reality tells the same story, as appears from the second verse, “Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him." For how could she know that they had taken away the Lord out of the sepulchre, unless she had examined it, according to Matthew's account, and how could she use the plural pronoun, we, unless, according to the same account, the women had been in her company? John's account, therefore, harmonizes perfectly with Matthew's, and there was no necessity to introduce the wild supposition of different companies of women, so far as the harmony of these two evangelists was concerned; far less was it necessary to accuse Matthew of falsehood, an accusation which stultifies the whole of the bishop's hypothesis, and would justify us in dismissing it without any more consideration.

In this boasted solution of the difficulties attending the variations in the brief history given by the different evangelists of the resurrection, nearly as many errors as sentences are to be found; and so far from carrying conviction to the understanding of an acute infidel, it is calculated to awaken violent suspicions in the breasts of the most partial friends of Christianity. For it rests on an hypothesis which may or may not be granted, at the pleasure of the reader; which may be true, or may be false, because there is no evidence whatever to support it, no evidence that the numerous female followers of our Lord made an agreement to meet early at the sepulchre, no evidence that they came in different parties and by different paths, no evidence that one party came in front of the sepulchre and another behind it, and a third after the two former were departed. These are all gratuitous assumptions, and may either be ad- But we must further remark, (a remark which mitted or rejected with scorn by an intelligent and goes far to destroy the learned bishop's theory,) searching infidel. If he admits them, it will be that, whereas he represents Mary Magdalene as from good nature, and if he rejects them, it will running back alone to tell Peter and John, he not be without ample reason, because they con- is contradicted by Matthew, Mark, and Luke, tradict the concordant testimony of all the evan- who tell us that she was accompanied by the other gelists to the fact, that there was but one original women, by Joanna, by Mary, and by other women company of women, and that their agreement was that were with them, and John's silence on the to meet, not at the sepulchre, but, if any agree-matter is no contradiction of their testimony; for ment existed, it was to meet in Jerusalem, and omissions are not contradictions. What could the thence to proceed to the sepulchre.

bishop have replied to this objection to his scheme of three companies? Who does not see that in wishing to avoid Scylla he is carried against Charybdis, and dashed to pieces? Strange that he should think, for a moment, that a scheme which is opposed to the express testimony of three evangelists, should give satisfaction to any human being, whether friend or foe to the Christian re

Moreover, it rests on an assumption that Matthew did not speak the truth when he tells us that Mary Magdalene was one of the first company; "in which company," says the bishop, "Mary Magdalene, although mentioned by the evangelist, was not, I think, included;" an allegation fitted to startle the Christian; for if we once admit that the evangelists could be charge-ligion! able with a single inaccuracy, we abandon the Again, the learned bishop supposes that the apcredit of their testimony as a whole, and cannot pearance of Christ to the women was only to the depend upon it in the most essential matters. If second company, and that it took place in the inMatthew be wrong here, why may he not err interval between our Lord's appearance to Mary at other particulars of our blessed Lord's life, doctrine, sufferings, death, and resurrection? And for what reason, pray, does the bishop presume to charge an evangelist with falsehood? Why merely, we apprehend, because Mary Magdalene is repre

the sepulchre and the arrival of Luke's third party. A more untenable explication of a difficulty has seldom or never been met with. For who does not perceive that the narration of Matthew leads us to conclude that the appearance of Christ

was to all the women that visited the sepulchre, and to Mary Magdalene among them? Who does not also perceive the incongruity of the supposition that the second company should not have reached Jerusalem, previous to the appearance of Christ to them in the circumstances here assumed? For observe how the case stands; they were at the tomb along with Mary Magdalene, and it is here supposed that Mary Magdalene had run to Jerusalem, delivered an unbidden message to Peter and John, had returned to the sepulchre, had waited some time before seeing Christ, had conversed with, and received a message, from him, while the other women, who were detained at the tomb but for a few minutes, were running all the while as fast as she could possibly do; for it is expressly stated that "they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word." But if they left the tomb quickly, and ran with all their speed, how could Mary Magdalene, who had the start of them but a few minutes at most, so far outstrip them as to reach Jerusalem, seek out Peter and John, return and converse, after waiting with our Lord, before her company, who were running as fast as she was, could reach Jerusalem? It follows, therefore, that our Lord could not have appeared to these women on their return to Jerusalem, because they could not possibly be on their way in the specified interval; for, in this case, instead of flying from the sepulchre, as Mark says they did, and running, as Matthew observes, to bring the disciples word, they must have sat down, or stood stock still, for a considerable period, to converse on what they had seen and heard, or to survey the beauties of nature, a supposition wild and shocking in the highest degree, as well as contrary to the united narration of two evangelists.

sepulchre, speaking to the women, and assuring them of the reality of Christ's resurrection, upon which they depart the second time to tell the apostles the news."

Now, this account is in so far correct, as it takes for its basis the integrity or oneness of the company of women. But, alas! it is miserably deficient in the attempt to reconcile the discordant particulars of the story. For, first, the vision of two angels in Luke and that in John are not the same, as is evident from this circumstance, that the one in Luke was seen by Mary Magdalene, in company with the other women, and consequently before her going to Peter, and the other was seen by Mary Magdalene alone; and to accuse Luke of misplacing and mistaking, as he must do if the visions were one and the same, a matter of fact on which depended the truth of the story of the resurrection, so far as the harmony was concerned, is, to say the least of it, not very becoming in a learned doctor of divinity. Besides, secondly, this account makes the women stay at the sepulchre after Mary Magdalene was gone, wondering at the strange event; whereas Luke declares that they did not stay after Mary Magdalene was departed, but that she and all of them returned together; while Matthew and Mark testify that, instead of waiting to wonder at the strange event, they fled, they ran as fast as they could to bring the apostles word. How any man, after such explicit statements, can found a theory on the women's lingering at the tomb after the hasty retreat of Mary Magdalene, is more than we can explain; but how such a learned man could expect that a sharp-sighted infidel would be satisfied with a theory that contradicts the history, and makes the evangelists tell a palpable falsehood, in the endeavour to clear them from a charge of incongruity in their statements, is surpassing strange.

Let us next consider what the learned Dr Hammond advances on the subject, and then we Moreover, thirdly, this account makes the shall have a specimen of the two harmonies of women both to linger at the tomb, and to go away greatest authority :-"As to the difference," he at one and the same time; for lo! when we exremarks, "between the account in Luke, who pect the women to be lingering at the tomb, as mentions the vision of angels to Mary Magdalene we are plainly told by this learned harmonist they before her going to Peter, and that in John, who did, we are immediately afterwards informed that makes it subsequent to it, this may be adjusted, they departed the second time to tell the apostles by supposing that Luke wrote from notes, and the news. How could they depart the second did not narrate matters in their right order, but time, when they had not departed for the first often put together things of affinity to one an- time? when, according to the learned Doctor's other, though not done or said at the same time." own showing, they lingered at the sepulchre, while The right order of the story he therefore supposes Mary Magdalene returned alone to tell Peter and is this: Mary and the other women came to John, without waiting to receive the angelic mesthe sepulchre, but found that, before their coming, sage. But let us take the learned Doctor at his an angel with an earthquake had rolled away the word, that this was their second departure, and stone, and that the body was gone. Upon this, then it will follow, that they did not linger, but Mary Magdalene returns to Peter and John, tells fled from the sepulchre along with Mary Magdathem what she had seen, and they, to satisfy them-lene, and then returned; and if so, what becomes selves of the truth of her report, hasten to the sepulchre; and having found things just as she told them, went away again. In the meantime, the women stay at the sepulchre, wondering at the strange event; and then follows the vision of angels sitting upon the stone, and within the

of his theory which is based upon the women's lingering after Mary Magdalene's hasty flight,— hasty, as she waited not to examine the tomb ? And what becomes of John's accuracy, who tells us that the vision of the two angels, of which he writes, was seen by Mary alone, while, if Dr

In some former communications to the First Series | powerful instruments, it might be possible to measure of the present publication, the solar system was briefly described, and the magnitudes and motions of the sun and his attendant planets were adduced as evidences of Jehovah's wisdom, might, and goodness; but how small a portion is the solar system of the | amazing whole! The fixed stars, that seem but glittering specks embroidering the robe of night, are in truth a vast assemblage of suns. Some of them, in all probability, are much larger and more brilliant than our own, though, owing to the inconceivable distance between us and them, they are diminished in apparent diameter to so many mathematical points, subtending no measurable angle, even when viewed through the most powerful telescope.

Yet

every Lord's day, and taught their duty to God and to man. And were the question put to us by the Christian philanthropist, what means do you deem most likely to be effectual in reclaiming from spiritual darkness, and arousing from the sleep of spiritual death the souls of those around us, we would give the same reply, for it has always appeared to us, that in endeavourthrowing his reign in the hearts of men, to establish that of the blessed Jesus, it is with the young that we must commence, the young, whose hearts are yet susceptible of deep and lively impressions, whose feelings and affections are still uncontaminated by the more gross enormities of the wicked world; and to whose souls there is a way of access which is not to be found to the heart of the old and confirmed sinner, who for years, it may be for a whole lifetime, has been given up to the love and service of the devil. And while this is to be regarded as the most likely means, in the shall fear and praise the Lord, we would not despair hand of God, of raising up a future generation who of it operating beneficially even on the present. For who can tell but that the Spirit of the Lord may make the youngest child at the Sabbath school, a successful, though a youthful missionary in the circle of his own fireside, and bless the words or the example of the son and daughter for the conversion of the father's and arousing of the mother's soul?

pose, who imagines that man is the only object of his Creator's care, or who does not see in the vast and wonderful apparatus around us, provision for other races of animated beings." (Herschell.) Analogy leads us to conclude that these orbs are destined to supply light and heat to countless tribes of sentient creatures, and thus to minister to their enjoyment and vigour.ing to storm the adversary's battlements, and, overAnd revelation informs us that, to the intellectual and moral creation, "the heavens declare the glory of the Lord." In these stupendous works, men and angels are made to see the infinity of Jehovah's power. none, even of the highest created intelligences, can comprehend the full extent of this Omnipotence, who did but speak, and they all came into being, who "makes a decree," and they are all preserved, and who can, with equal ease, create a universe or crush a worm. SABBATH SCHOOL UNION FOR SCOTLAND. In those days when every means which Christian philanthropy can suggest for the spiritual enlightenment of the people of our land is vigorously and strenuously employed, when the pulpit, the platform, and the press, are all used as the instruments of promoting the salvation of souls, and the well directed energies of societies, and individuals, are devoted to the advancement of the same great and glorious end; it must be remembered that there is one engine which has been most successfully employed in time past, for accelerating the grand interests of Messiah's kingdom, and from which, in time to come, much good may confidently be expected to accrue; we mean the Sabbath school,-for we hesitate not to affirm that there is no means more likely, or better calculated to insure the temporal and spiritual amelioration of the present and the future generation, than the establishment in every corner of our beloved land, of a school to which the young and rising generation may be enabled to resort on the evening of the Sabbath day, to be instructed in the things which belong to their everlasting peace, to hear of a God and a Saviour, of the way of escape from the horrors of hell, and the means of access to the glories of heaven. Nor do we give this prominence to the Sabbath school on mere vague and ill defined grounds, for we speak advisedly and from an appeal to experience, when we say that the Sabbath schools of our country have been, and will continue to be the grand and the efficient cause, under the favour and blessing of the Redeemer, of transforming into nurseries for heaven, those regions of our land which are sunk in ignorance, and degraded by open profligacy and vice, and converting the cities and ham. lets of Scotland, in which, perhaps, there was heard before nought but the voice of discord and dissension, and nought before seen but neglect of God, and open disregard for all that is invested with the character of holy, into scenes of happiness and peace, in which we would find families and communities distinguished by their love to God, devotedness to the Saviour, respect for his name, obedience to his commands, and observance of his holy ordinances; and individuals in earnest after a personal and saving interest in the blessings of salvation. Were we asked by the civil rulers what we deemed the most probable means of promoting the peace, order, and well-being of society, diminishing the number of youthful and adult delinquency, thinning the wards of our jails, and our bridewells, and transferring throughout all ranks of society a love of virtue and a desire of pursuing the path of honourable conduct, we would without hesitation say,-establish in every district throughout the length and breadth of the land a Sabbath school, where the children of the surrounding neighbourhood shall be assembled on the evening of

Such being the value and importance of Sabbath schools, the Christian must doubtless value every op'portunity afforded him of increasing their number and extending their usefulness. Such an opportunity is presented to him in the SABBATH SCHOOL UNION." This society has existed for upwards of twenty years. It aims at three objects: 1. To economize the formation of Sabbath schools in every part of the country where their establishment is required. 2. To publish suitable books and tracts for the schools; and 3. To form a central point of union for the schools, whence hints as to teaching may be given, and the knowledge and experience of the different establishments in connection with the society, may be diffused over the whole. Already has this society been the means, under the blessing of God, of doing extensive good, and now that it aims at still greater usefulness, we call on all to whom, as the servants of the Lord Jesus, the interests of his kingdom are precious, to lend their aid and countenance pleading in behalf of its claims with their brethren of mankind, and more especially praying in its behalf to the great Head of the Church.

MEANS OF RELIGIOUS INSTRUCTION.
BY THE REV. DUNCAN MACFARLAN,
Minister of Renfrew.

II. UNDER THE LAW.

AFTER the deliverance of Israel out of Egypt, the tribe of Levi was specially set apart to duties connected with the moral and religious interests of the community. And, accordingly, when the land of Canaan was divided among the other tribes, no part was assigned to the tribe of Levi; but instead of it, fortyeight cities, with lands adjoining, were granted them out of the portions which had been allotted to the other tribes. (Num. xxxv. 1-8.) And along with these, they were to enjoy one-tenth of the produce of the lands which remained, (xviii. 2,) besides what was allowed the priests when ministering at the altar. (Lev. vii. 28-34.) Of the forty-eight cities thus granted to the

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