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Call no man fatter van, rear)

It is one thing u deymer

give them proper reverence.

Preparer from the egg

The first relates u preparation papse other to preparation in possessioL

MAT. IV. 2.7.

Ye know that after a day a

the feast of the Passove.

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Baptist bears the name of Eis, aut in
Jeremias, MAT. xvi. 14. Some sales

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miah and Zacharias were: and vince Tort too miah's disciple or scholar; that auctore with 7 from Jeremiah, the evangelist attributes to

Apostle Paul named Christ to be the author of these words, "It is more blessed to give than to receive," which were doubtless Christ's own words, though not penned by any of the evangelists.

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MAT. xxvii. 44.

XXIII.

The thieves also, which were crucified with him, cast the same in his teeth.

LUKE, Xxiii. 39.

And one of the malefactors which were hanged railed on him, &c.

Addition to a story is one thing; contradiction is another.. The most authentic writers, in giving an account of the same transaction, vary from each other in minute particulars, while they agree in the main circumstances.

MARK, XV. 25.

XXIV.

LUKE, Xxiii. 44.

It was the sixth hour, and darkness till the ninth hour.

And it was the third hour, and they crucified him. Reckoning of the hours according to the custom of the Jews is one thing; according to the custom of Christians another.

The Jews had a double disposing of the artificial day, which is from morning to night, by dividing it into hours. First, into twelve, beginning their one at our six in the morning, and then is our six at night their twelfth and last hour. Also they had another account, which was but four hours for the whole day, placing three hours in one; wherefore the evangelists, to avoid all doubt, set down both these measurings of the Jews, St. Mark the latter, Luke and John the former, agreeing thus: Mark's third hour must be that space of time as is between six and nine of the other account, which the Christian calls twelve and three. That was the height of the day in which the darkness took place, and the Son of God suffered. Some writers reckon the whole space of Christ's suffering six hours, beginning at nine in the morning, when sentence was passed, continuing until three in the afternoon, when he gave up the ghost. This in the Jews' reckoning is called the third hour, the sixth hour, and the ninth hour. Mark names the hour when his sufferings began, John names the hour when his sufferings were at the height, and Luke names the hour when they finished. Thus they all agree, and speak the same thing.

XXV.

MARK, XVI. 2.
They came unto the sepulchre

at the rising of the sun.

JOHN, xx, 1.

Cometh Mary Magdalene to the sepulchre while it was yet dark.

The early setting forward in a journey, and that by one particular woman, is one thing; the time of the arrival of all the women together at the sepulchre is another.

St. Mark speaks of the time when the women, loaded with spices, arrived at their journey'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

MARK, XVI. 5.

XXVI.

And entering into the sepulchre, they saw a young man sitting on the right side.

JOHN, x. 12.

And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had jam.

In one place it says they were men, in the other angels: and besides this, neither the number nor situations Also in MAT. Xxvi. 1-1, the auge i sac u iave appeared in a terrible shape, and it have sat without upon the SLODE that was rolled away from the sepucure. And another plast, the angels stood by then when they came in the sepuicure; not sitting, as before, LIKE, zait. 4.

In order to reconcile these seeming comradiction we must distinguish between appearan party onry, aut after one mode; and appearance 11 severa parum at severa times, and in several modes.

The diligent comparing of the four evangeen getuer wil make this plain. There were tue era average of the angels at Christ's resurrectio. E at is the word before the women came, the secos 11 Nary Nagame arome, and the last to the wine coma of the state after her.

First, the soldiers were friginened with the sartu au the glittering aspect of the age with hear but by toy of him the keepers did sinke, aut became a un W. xxviii. 4. Although the next wore as, The unpy numer her, it does not seem it was that same terrive age: for s read not of any question May put to wu, se to the age the sepulchre with whom she and cow. Tie stopper ance of angels was to all the women when they come, one by this time the sun was risen. Mixx, zi. Tue 2 ** standing by them, and not sitting as the stren as Lexx, xxiv. 4); for it was dark when Mary Magone some first. JOHN, XX. 1. The angels that appeared in the secure were in shape like two young men; and whereas but one is named in Mark, it is because the voice was but one, 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 sitti

right side of the sepulchre, for on that side of the sepulchre Christ was laid.

LUKE, X. 23.

XXVII.

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.

LUKE, xxiv. 47.

XXVIII.

Preached in his name among all nations, beginning at Jerusalem.

Acts, x. 37.

You know the word was published 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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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

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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.

ACTs, xv. 10.

XXXII.

His grievous.

1 JOHN, v. 3. commandments are not

A yoke such as our own fathers

nor we were able to bear.

The first relates to the ceremonial laws of Moses; the second to the evangelical laws of Christ.

ROM. viii. 39.

XXXIII.

Nor height, nor depth, &c. shall be able to separate us from the love of God in Christ Jesus.

ROM. ix. 3.

I could wish that myself were accursed from Christ for my kinsmen, &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.

ROM. xiv. 5.

XXXIV.

One man esteemeth one day above another: another man esteemeth every day alike. Let every man be fully persuaded in his own mind.

GAL. iv. 10, 11.

You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.

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. If God may 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

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