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what end has the gofpel been preached there? Chapter Verfe Not for a witnefs against them, we in charity may hope. A witnefs for them it did not prove. Judging of the doctrine by its effects, they wifely expelled its teachers before it had spread to any great extent. From this point, Jefus goes back again, and in the 16, 17, 18, 19, and 20th verfes, describes the afflictions of individuals in the deftruction of Jerufalem. (From Matthew and Mark's account we may fuppofe it means Jerufalem; but Luke ch. xxii, v. 24. fays it plainly.) And yet in the two following verfes he connects the end of the world with it-faying

For then xxiv.

'fhall be great tribulation, fuch as was not fince 'the beginning of the world to this time, no nor

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ever shall be (what is meant by this, I know.

not) and except thofe days fhould be shortened, there fhould no flesh be faved: but for the elect's fake, thofe days fhall be shortened. (I apprehend, for the elect's fake, muft mean those of them who should be alive at that fatal period, the end of the world.) Again cautioning them not to be deceived by falfe Christs, and false prophets in verses 23, 24, 25, 26, 27, and 28th. He in the following words gave them this awful defcription-Immediately after the tribulation of thofe days, fhall the fun be darkened, and the

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moon shall not give her light, and the ftars 'fhall fall from heaven, and the powers of the 'heavens fhall be fhaken, and then fhall appear

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Chapter Verfe the fign of the Son of Man in Heaven. And then fhall all the tribes of the eaft mourn; and they fhall fee the Son of Man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great found ' of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to another. Now learn a parable of the the fig-tree: When his branch is yet tender, ' and putteth forth leaves, ye know that summer

xxiv.

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is near fo likewife ye, when ye fhall fee all these things, know that it is near, even at the doors. Verily I fay unto you, this generation shall not pass, till all these things be fulfilled.' This is plain and pofitive. St. Mark ch. xiii, v. 30, records the very fame words. St. Luke ch. xxi, 32, differs fomething in words, but is the fame in fubftance- Verily I fay unto you, this generation fhall not pafs away, till all be fulfilled.' St. John fays nothing of the matter. Jefus, after defcribing this awful fcene, and foretelling its 36 near approach; adds- But of that day and hour knoweth no man, no not the angels of • Heaven, but my Father only. Mark's record ch. xiii, v. 32, is- But of that day and that hour 'knoweth no man, no not the angels which are in Heaven, neither, the Son, but the Father.' (In the Cambridge and other ancient manuscripts of St. Matthew's Gofpel, are found the wordsnor the Son, conformable to St. Mark's.) If Jefus

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was ignorant of that day, and that hour, he might Chapter Verfe be fo of that age and that year; it is more than probable that he was fo; why then did he rifque his credit in fo many pofitive declarations, that all should be fulfilled in that age? To promote the work of converfion; is the only reply that fuggests itself through the medium of human reason. If the deftruction of the world was fo very near; fathers, mothers, brothers, fifters, children, were of little ufe houfes and lands, of lefs value; and their ready money well laid out in purchas ing feats in Heaven. Powerful arguments! but it will be observed, that they operated moft powerfully upon those who had leaft to part with.

Jefus expatiating upon the uncertainty of that day, reminds his audience of the unprepared state in which mankind were fuddenly and unexpectedly destroyed by the general deluge; adding-So fhall alfo the coming of the Son of Man. xxiv. ' be.' What is meant by the following storytwo men in the field: and two women grinding: one of each to be taken, and the other left; I know not. Neither Mark, Luke, or John, mention it. Such things fometimes happen in earthquakes; but I fhould fuppofe it of little confequence at the end of the world, and therefore imagine this fpeech is misplaced by St. Matthew. Jefus goes on, to recommend preparation and watchfulness; and illuftrates the propriety of fo doing by feveral parables. Mark records but

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one;

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Chapter Verfe one; Luke and John, none. Jefus then describes, 31 in plain terms, his glorious appearance, to judge mankind; and his juftice and equity, in the execution of this bufinefs. Those who had been charitable fhould have eternal life, in the kingdom of Heaven: thofe who had not been charitable, fhould be punished everlastingly, in the fire prepared for the devil and his angels. As this defcription of the judgment, appears (according to St. Matthew) to be the winding up or conclufion of a very long difcourfe, replete with neceffary information, and excellent advice: I fhould have expected it would have been much more explicit with refpect to the neceffary duties, by which Heaven was attainable: and the particular crimes, which fubjected the perpetrators to everlasting punishment. It is true, the former have been enumerated in many places and upon many occafions but the latter, ftrictly fspeaking, in one only; and that is called the fin against the Holy Ghost, which we are told, is neither to be forgiven in this world or in the next. But what this fin against the Holy Ghoft was, we are not exprefsly told. The most learned of our divines, cannot, with any degree of certainty, inform us: nor can they even tell us whether, in this age, is poffible for us to commit this fin: nor indeed would it be worth the enquiry, if everlasting punishment is to be the confequence of every or any other crime. But the word everlasting is cer

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tainly improper: the term he ufed has furely a Chapter Verf more limited fenfe. If not; our ideas of juftice and equity, are inadequate to the neceffary call we have for them in determining this interefting matter.

And it came to pafs when Jefus had finished all xxvi. thefe fayings, he said unto his disciples, Ye know that after two days is the feaft of the paffover, ' and the Son of Man is betrayed to be crucified.' At this time the chief priests, fcribes and elders, affembled in the palace of Caiaphas the high prieft, confulting how they might destroy Jefus privately; fearing an uproar among the people, should they attempt it upon the feast-day. Neither Matthew or John fay any thing further of the matter in this place; but Luke adds then ' entered Satan into Judas furnamed Ifcariot,

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being of the number of the Twelve, and he went his way, and communed with the chief priefts and captains, how he might betray 'him unto them. And they were glad and covenanted to give him money; and he promifed, and fought opportunity to betray him unto them in the abfence of the multitude.' Mark gives nearly the fame account. From these circumstances, we may fuppofe, that it was the conftant practice of Jefus and his difciples, to leave the city in the evening, and conceal themfelves in fome garden or private place in the neighbourhood, vide John ch. xviii, v. 1 and 2,

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