is allowed, they remain inactive during the Sabbath; they buy nothing, because nothing is to be bought. As soon as the Sabbath is over, namely on Saturday evening, when the stars are visible in heaven, they buy spices." Is there any contradiction in this to Mark? and yet this is the assertion of those, to whom great talents and great learning have been ascribed. Because the words, "rested on the Sabbath," conclude the sentence, it has been assumed, that the Sabbath followed the purchase of the spices; but it was not considered, that the women could not have been in the city before the commencement of the Sabbath, which begins at sunset, and that they could not have purchased the spices upon entering the city, because sales and purchases cease amongst the Jews on Friday afternoon about three o'clock. If they did purchase and rested upon the Sabbath, it must have been, as Mark says, after the Sabbath was over. Some of our commentators have erred considerably in consequence of their ignorance, that the Jewish days are calculated from sunset; and they then proceed to infer, that Mark and Luke contradicted each other, that the translation of Mark is erroneous, and that the women must have

made two distinct purchases, the one before, and the other after the Sabbath. They were not aware, that, if they entered the city after sunset on Friday evening, it was not possible to make purchases, before the commencement of the Sabbath; and yet this has given rise to the following objection. "Luke says, that the women bought the spices and the ointment on Friday evening after sunset, and rested the Sabbath;" but Mark states, that they did not buy the spices, "until the Sabbath was past." But this is impossible; for they did not return from the grave, until after sunset; and then the objection is heightened by this addition, "that the antients were aware of this contradiction, and preferred omitting the history of the resurrection by Mark." Precisely the reverse! for the ninth to the sixteenth verses of the sixteenth chapter of Mark are omitted by many manuscripts, but in these there is no immediate reference to the subject, whilst the preceding eight verses, in which the contradiction is supposed to exist, are uniformly admitted to be genuine. But these objections can never be considered as flowing from the pen of a really learned man. He must be deeply imbued with, I may say, hatred

to the Christian religion, who could make these objections, and, at the same time, claim the character of deep learning. This miserable cavil rests upon the mode in which the words follow in Luke, because he says, first," they brought spices and ointments," and then adds, "but this was not done on the Sabbath, because it would have been contrary to law."

V. THE RESURRECTION OF JESUS, TOGETHER WITH THE FIRST INTELLIGENCE, WHICH THE WOMEN BROUGHT OF IT.

MATT. XXVIII. 1-11. MARK XVI. 2-8. LUKE XXIV. 1-11. JOHN XX. 1-9.

MATT. XXVIII. 1-11.

1. "In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre.

2. "And, behold, there was a great earthquake, for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

3. "His countenance was like lightning, and his raiment white as snow.

4. " And for fear of him the keepers did shake, and became as dead men.

5. "And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, which was crucified.

6. "He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

7. "And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him; lo! I have told you.

8. "And they departed quickly from the sepulchre, with fear and great joy; and did run to bring his disciples word.

9. "And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

10. "Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me."

1." In the end of the sabbath."] These are singularly obscure words, probably the effect of the Greek translation of Matthew, and which I would rather that my reader should pass over, if he should find my dissertation tedious. Literally it would be on the evening of the sabbath, (oè,) that is, on the evening, which fol

lowed the sabbath; but the whole connection shows it to refer to the morning, which followed the sabbath, (or as we should say, early in the morning between four and six,) and this is distinctly stated by the other evangelists, Mark xvi. 1, 2. Luke xxiv. 1. John xx. 1. Some have thought it might be translated, "the night after the sabbath." But this is not a translation, which can be supported by any authority. Others say it should be translated, "late in the sabbath." But it sounds oddly both in English and in German, that what takes place early on Monday morning, (about four or five o'clock,) should be late on the Sunday, and with the Jews, who reckoned always from sun-set, it is perfectly inadmissible. Kypke says, "the succeeding night is sometimes reckoned by the Hebrews to the preceding day, as Exodus xii. 42." The idea is right, and I could mention other examples; but it only occurs when the case relates to an evening meal, or to a fast, for the evening meal is naturally annexed to the preceding day. On the sabbath it is totally distinct, for its entire sanctity ceases, according to the custom of the Jews, when the stars are visible in heaven. Heuman, who is anxious to elucidate, makes the case still worse. He con

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