he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth, to the uttermost part of heaven." Luke 28. "And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh."

In the remaining part of these chapters, the disciples are taught in a parable, that when all these things come to pass, the kingdom of God is nigh. And by the parable of the faithful and unfaithful servants, admonished to their duty.

I. The order of the events. The things spoken of in these predictions, in their order, are, 1. The signs of Jerusalem's tribulation; concluded by that sign, at which the disciples are to flee to the mountains, that they may escape the vengeance about to be poured upon Jerusalem. 2. The tribulation of the Jews, declared by Mathew to be "Great tribulation;" by Mark, "Great affliction ;' by Luke, "Great distress ;" and particularly described by Luke: "And they shall fall by the edge of the sword." &c. 3. The signs of Christ's coming, given by Matthew and Mark: "The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall;" which Luke declares to be signs in those heavenly bodies, and adds others upon the earth, and in the sea. 4. The coming of the Son of man in the clouds of heaven. This event, arranged in the same order, in relation to the other events, coming in a cloud, or the clouds; and to be seen coming, according to all three of the witnesses. 5. His coming, followed by the gathering his elect by the angels, from the uttermost part of the earth, to the uttermost part of heaven. This embraces, or includes the redemption of the elect. These predicted events are arranged in this order by the three evangelists, interspersed with such instruction, counsel, and caution, as the circumstances of the case render proper and needful. This arrangement is distinctly observed in the three, and is important to a right understanding of the prophecy. II. Explanation of terms. There are two instances in which terms are recorded by Luke, not named by the other evangelists, that may render a few words proper by way of explanation. 1. REDEMPTION. This term is introduced by Luke in such connexion, as to show that it is cotemporary with the gathering of the elect (see section 5.) Without reference to the opinions of others, we may gather from the New Testament that there were those in Jerusalem that looked for redemption: Luke ii., 38. That Christ is made redemption to us: 1 Cor. i., 30. That this redemption is in Christ: Rom. iii., 24. That it embraces deliverance from sin, by forgiveness: Eph. i., 7., Col. i., 14; and deliverance from corruption and death, by change to immortality: Rom. viii., 23, compared with 1 Cor. xv., 51, 52. That this redemption is an eternal deliverance: Heb. ix., 12. And by the Holy Spirit of God, the saints are sealed to the day of redemption: Eph. iv., 30. It also embraces deliverance from the curse of the law: Gal. iii., 13. And from our vain

conversation: 1 Pet. i., 18. Then the term embraces deliverance from the guilt of sin-from the curse of the law-from our vain course of life-from the bondage of corruption, (death,) and an eternal inheritance of the purchased possession, of which the saints now have an earnest, by the seeking of that Holy Spirit of promise: Eph. i., 13, 14. This redemption spoken of by Luke, is to be experienced at the coming of Christ, and the gathering of the elect; compare with Luke, 1 Thess. iv., 16, 17.

2. Kingdom of God. See Luke verse 31, compared with Mat. v. 33, Mark v. 29. This term is supposed sometimes to mean that state into which persons enter, when they, by embracing the gospel, become the willing subjects of the government of God, and enjoy his favor and protection. Its most common meaning is that glorious state of perfection into which the righteous will enter, through much tribulation, which God has promised to them that love him; in which, when it comes, the will of God will be done in earth, as it is done in heaven, prepared for the righteous, in which they will inherit eternal life.

III. Principles of right exposition. 1. A right exposition of this prophecy, will embrace the whole record made by the three evangelists. In this manner they will throw light upon each other, and all help to a right understanding of the predictions. For neither record everything Christ said on the Mount of Olives, nor did either record anything he did not say. By a comparison of them with each other, we come at what Christ would communicate. 2. A right exposition will accord with, and not derange the order of the events as predicted; and that order preserved by all three of the witnesses. In the historical part of their writings, very particular attention appears not to have been paid to the exact order in which they occurred, in relation to each other. Nor was it necessary. If Jesus restored a blind man to sight, restored the withered hand, and raised a dead man from his grave, it is not necessary to our conviction that he is the Messiah, to know which miracle was performed first; but only that they were performed. Then, a witness of those facts, would testify to the facts, without being very particular as to their order. But when we have predictions of future events, the right order and arrangement of which events, is necessary to a right understanding of the predictions, it is very necessary that this order should be preserved. This will be found to have been the case, exactly, by the evangelists in this record, so far as the great and important events predicted are concerned. A right exposition will preserve, not derange and destroy that order. 3. A right exposition will accord with, not contradict, the plain declarations of Jesus Christ. I need not support this principle by illustration or argument. 4. A right exposition will meet all the important events predicted, and show their accomplishment, in a satisfactory manner, according to the common use of the terms in which the predictions are given. 5. By a right exposi

tion, the predictions will accord with, give support to, and receive support from, other passages of scripture, other portions of the word of God, and not stand single and alone from every other part of the inspired record.

IV. Figurative exposition. I shall only give some of the principal points relating to the coming of the Son of man. I see not much occasion to dispute about the predictions relating to the tribulation of the Jews. 1: This exposition supposes that Christ's coming was the manifestation of his power and glory, by the signal display of Divine vengeance, in the destruction of Jerusalem by the Roman army. 2. That this figurative coming of Christ took place at the approach of that army. (See Clark on verse 27 of Mat.) 3. That the darkening of the sun, and moon, and the falling of the stars, must be the destruction of Jerusalem. "The Jewish heaven shall perish, and the sun and moon of its glory, and happiness shall be darkened, brought to nothing. The sun is the religion of the church; the moon is the government of the state; and the stars are the judges and doctors of both." 4. The angels mean the apostles, and their successors in the Christian ministry. 5. A great sound of a trumpet, the call of the gospel. 6. His elect. The Gentiles chosen instead of the Jews. (Some I believe, think the disciples of Christ.) 7. Gathering together his elect, of course meaning the conversion of the Gentiles; or, as some say, the gathering of the scattered disciples after the departure of the Roman army. 8. "The kingdom of God is nigh at hand." "After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached everywhere, and everywhere prevail." 9. Redemption means deliverance, either from the tribulations, or persecutions of the Jews.

V. Objections to the above exposition. Obj. 1. It is figurative. The predictions preceding those relating to the coming of the Son of man, receive a literal accomplishment. This should lead to the conclusion that these predictions will receive an accomplishment equally literal, unless good reason to the contrary can be shown. It would, at least, seem improbable, that after a train of predictions literally describing the death and captivity of the citizens, and the treading down their city, that this should be followed by a train of predictions, foretelling the same events, in language so highly figurative, as to be hardly possibly understood. Obj. 2. This exposition entirely deranges the order of the events, as predicted by Christ, and that order carefully preserved by the three evangelists. It will be observed that the order of the predictions is, 1. Signs preceding Jerusalem's tribulation, the last of which is the Roman army surrounding Jerusalem. (See scriptures in Sec. 1.) 2. The great tribulation of the Jews described: "And they shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Sec. 2.) 3. The signs of Christ's coming. "And there shall be signs in the sun &c. (Sec. 3.)

4. The coming of the Son of man. (Sec. 4.) Now, the above exposition makes the fourth event (Christ's coming) simultaneous with the first event, (the approach of the Roman army). Thus, merging the first and fourth events in one. Then, again, the third event, the darkening of the sun, &c., is made simultaneous with the second event, the destruction of Jerusalem; and both are made to be the same event. Then, the darkening of the sun, &c., which Luke declares to be signs of Christ's coming, and which all three of the evangelists place directly before that event, are made to follow Christ's coming, with the Roman army, and the immediate consequences of that coming, instead of signs of it. Thus, is there an entire confusion of the order of the events, as stated in the prediction. Can it be a right exposition? Obj. 3. The figurative exposition, directly and plainly contradicts the express declaration of Jesus Christ. In the second section of scriptures, at the head of this article, we have predictions of the tribulation of the Jews. It is said by Matthew to be " Great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." Mark gives nearly the same language. Luke says, "For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Is there, can there be any doubt, that this tribulation involved the destruction of Jerusalem? Let it be remembered, after this description of this tribulation, he adds, "In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory." Thus, Jesus declares his coming by following signs, AFTER that tribulation: this exposition contradicts him, and says it was before that tribulation with the Roman army, and was the cause of the tribulation. If it was before, or at the tribulation, it could not be after. If it was AFTER, it could not be during the tribulation, nor before it. Thus, there is a plain contradiction irreconcilable; we have only to choose between Christ, and these expositors, which we will believe. Again, Christ says, those signs, the darkening of the sun, &c., are after that tribulation; this exposition, that it was in that tribulation. Was not the destruction of Jerusalem, the extinguishing of the light of her prosperity, and the fall of her judges and doctors, involved in the 2d Section? ending," And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." But Jesus declares, “The sun shall be darkened," &c., after that tribulation. Hence, I object that this exposition expressly contradicts the Saviour. Obj. 4. This exposition fails of meeting the predicted events, and showing their accomplishments in a satisfactory manner. 1. To see in the destruction of Jerusalem "Such a remarkable in

stance of Divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion," is not an accomplishment of "then shall all the tribes of the earth mourn, and they shall see the Son of man COMING in the clouds of heaven with great power and glory." To see that Christ has been there some months executing vengeance, before they found it out, and to see him COMING in the clouds are very different things. To "Gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven," is not fulfilled in the conversion of the Gentiles to become the people of God, (the elect,) and still leave them scattered abroad, some in heaven, some on earth, some living, and some in their graves. That event does not answer the prediction. Nor does the gathering of a few of the scattered disciples of Christ, (not at the coming of Christ with the Roman army, but after the Roman army, and, consequently, Christ, if he came figuratively with the Roman army, had gone away,) to weep over the smoking ruins of their dwellings, and mourn over the desolations of their country, answer the prediction. How would an apostle who was desiring to depart and be with Christ, who gloried in tribulation, who did not count his life dear unto himself so that he might finish his course with joy, who was waiting for the redemption of his body, who was expecting eternal redemption; how would he regard such a redemption, as deliverance from the tribulation or persecutions of the Jews. The idea is enough to almost raise a smile at the thought of its puerility. Can that be the redemption that is in Christ Jesus, for which his disciples hope, and pray, and wait? Again, can it be a satisfactory exposition of, "The kingdom of God is nigh at hand," to speak of the coming of a kingdom that had been set up forty years before, and they been in it, and preached in it to others? If Dr. Clarke is to be credited in this case, before the time of the Jews tribulation, the gospel had been propagated as far north as Scythia, as far south as Ethiopia, as far east as Parthia and India, and as far west as Spain and Britain. Was not this the kingdom in which the will of God shall be done on earth, as it is in heaven, that was then nigh at hand? In every prediction, there is a failure of meeting it in a satisfactory manner by the events, and showing the accomplishment of the prediction. Obj. 5. No other scriptures accord with this exposition of this scripture. No other scriptures tell of setting up the kingdom of God at that time. If it was preaching the gospel of the kingdom, and planting the church of Christ in the world, that had been done before Jerusalem's destruction. If it was the gospel superseding the law, that had taken place before this time: "The law and the prophets were until John, since that, the kingdom of God is preached, and every man presseth into it." If it was that state of perfect glory in which the will of God is done on earth as it is done in heaven, it is yet to