which the Jewish Nation had formed of it-no sound and impartial Reasoner will think it necessary to concede the objection to the adversary. However imperfect the preceding view of the subject may be, enough of evidence has been adduced to render it, in the highest degree probable, that no such meaning was ever intended by our Lord, as that he should come again IN PERSON, in that generation, to judge all mankind!

But the Historian of the Decline and Fall of the Roman Empire, has not only charged our Lord, with having asserted, that THE SECOND COMING of the Son of Man in the clouds, to judge all mankind, would be, in that generation-but, as was extremely naturally to be expected from such a charge; he has farther declared that, "the near approach of that wonderful event, had likewise been predicted by the Apostles." And he has principally grounded this assertion, upon the first Epistle to the Thessalonians. *

It is, undoubtedly, a very material point gained, if it has been proved, to the satisfaction of the judicious and intelligent Reader, that Christ himself taught no such doctrine, as has been laid to his charge, by the Historian of the Decline and Fall of the Roman Empire ;-but, while the other part of his objection remains, in its full force-the credit of Christianity will still be, materially, and indeed, essentially affected; for though it be, in the fullest manner demonstrated, that Christ himself, taught no such doctrine-yet, if his Disciples did the blame will, upon every principle of sound reasoning, ultimately, fall upon him. Nothing can be more evident than that the persons to whom Jesus gave a commission, to communicate the knowledge of his Religion to mankind, should themselves, be properly qualified for the right discharge of the duties of their office, and particularly that they should be made acquainted, with the most essential and fundamental part of their commission-namely, the true na

"This expectation," he says, "was countenanced by the xxivth chapter of St. Matthew, and by the first Epistle of St. Paul to the Thes"salonians. Erasmus removes the difficulty, by the help of Allegory "and Metaphor, and the learned Grotius ventures to insinuate, that for "wise purposes, the pious deception was permitted to take place." See Gibbon's History, Vol, I. 4to. in the Notes, page 69. In the early part of this Work, it was stated that many other Writers were of this opinion---nor has the Author met with a single instance, among his acquaintance, in which the difficulty has not been forcibly felt, without their being able to satisfy themselves that the charge is capable of being removed.

ture

ture of the Messiah's kingdom and, the duration of it, too, so far at least, as to guard them against falling into such errors, upon the subject, as might, at any future period, materially affect the credit of his Religion; of which they were, the appointed, and, after the Ascension of Jesus, the sole Ministers.

It hath, indeed, been said, by one of the most respectable advocates for Christianity which this, or perhaps any age has produced, that" though it should be true that the Apostles

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expected Christ would come in their time; it will not "follow that this their error ought, in anywise to diminish "their authority as Preachers of the Gospel-that it can be no impeachment, either of their integrity as men—or their "ability as historians-or their honesty as Preachers of the Gospel, that they were unacquainted with what had never been revealed to them—that they followed their own understandings, where they had no better light to guide them ;"speaking from conjecture, when they could not speak from certainty of themselves, when they had no command"ment of the Lord;"-that "they knew but in part, and "prophesied but in part; and” that concerning this "particular point, Jesus himself had told them, just as he 66 was about finally to leave them, that it was not for them to "know the times and the seasons, which the Father had put "in his own power," and that it is not to be wondered at, "that the Apostles were left in a state of uncertainty, con"cerning the time in which Christ should appear; since "Beings, far more exalted, and more highly favored of "Heaven than they, were under an equal degree of ignorance: Of that day, says our Saviour, and of that hour, knoweth "no one; no, not the Angels which are in Heaven, neither "the Son, but the Father only." See Bishop Watson's "Apology, pages 64, 65.

It was this language of the worthy Prelate which probably led the learned University Preacher to assert, that he did not appear to be extremely solicitous to relieve the Apostles from the accusation of error. And, most certain it is, that no language could ever have been, more improperly applied than to the Apostles; for if they were unacquainted with what had never been revealed to them, they might, at least, have been silent upon the subject. If they spoke from conjecture-when they could not speak from certainty-of themselves-when they

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had no commandment, they ought, upon so important an oc casion, to have apprized their Readers of these circumstances. But, so far were the Apostles from giving the slightest inti mations, of this nature, that they asserted, in the strongest terms, and that, without the most distant idea of doubt, that the Lord was at hand, that the coming of the Lord was drawing nigh, and that they even saw the day approaching. In short, no language could have been more peremptory and decisive, upon the subject, than that which the Apostles made use of! The authority of the Apostles therefore, appears to have been, as materially, concerned, in this matter, Preachers of the Gospel, as that of our Lord himself!

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With respect to the knowledge which the Apostles possessed concerning the nature and duration of the Messiah's Kingdom: it should be observed, that they had been, expressly told, by our Lord himself, that when the spirit of truth should come, they should be led into all truth; which, necessarily supposes, their being instructed, in every thing, which concerned both the nature and duration of the Messiah's kingdom-or, at least, that they should not be led to imagine, much less to assert, in such direct and explicit terms, as have been supposed, that the end of the world was, in their own time, very near at hand. *

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But,

The Bishop of Landaff has said that "When the time of our Saviour's "Ministry was nearly at an end, he thought proper to raise the spirits of his Disciples, who were quite cast down with what he had told them about "his design of leaving of them; by promising, that he would send to them "the Holy Ghost, the Comforter, the Spirit of truth. And we know that "this his promise was accomplished on the day of Pentecost, when they "were all filled with the Holy Ghost; and we know farther, that from that "time forward, they were enabled to speak with tongues, to work mira cles, to preach the word with power, and to comprehend the mystery of "the new dispensation, which was committed to them. But," says the Bishop, we have no reason from hence to conclude, that they were im"mediately inspired with the apprehension of whatever might be known; "that they became acquainted with all kinds of truth." Most certainly not, Religious truth only was included in the promise---but how could the Apostles, comprehend the mystery of the new dispensation, which was com"mitted unto them," if they could suppose that the day of Judgment would take place, in their own time? The promise that they should be led into all truth, was nugatory, if it did not comprehend a matter of such importanceas this. If "they were undoubtedly led into such truths, as it was necessary for them to know, in order to their converting the world to Christianity," it is in the highest degree absurd to suppose that they could have believed that

the

But, it will possibly, and surely, with the greatest propriety, be asked,what evidences there are, that the Apostles did understand the extensive and remote purposes of the Messiah's reign? To this, it may be replied, that if the Apostles be considered merely as Jews-they cannot well be supposed to have been ignorant of the language of the antient Prophets, upon this subject, and of their Predictions, of its happy and extensive effects, upon mankind. With what eyes must they have read the following description of those happy times, by the Prophet Isaiah, Chap. ii. 4. if they could have supposed that the day of Judgment was to take place in their own time? They shall beat their Swords into Plowshares, and their Spears into Pruning-hooks: Nation shall not rise against Nation-neither shall they learn War any more. Or, how understand, the picturesque and beautiful language, of the same Prophet, Chap. xi. 6. of the wonderful effects, which this new order of things was, sooner or later, to produce, in the most savage and ungovernable natures? The wolf shall dwell with the lamb, and the leopard shall lie down with the kid and the calf, and the young lion and the fatling together, and a little child shall lead them. And the cow and the bear shall feed together their young ones shall also lie down toge ther, and the lion shall eat straw like the ox-and the sucking child shall play on the hole of the Asp: They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. With this also agrees the language of the Prophet Daniel, of which no Jew, can well be supposed to have been ignorant, when he termed the Messiah's Kingdom-AN EVERLASTING KINGDOM, and as that which should NEVER be destroyed; which, most certainly, could not have been understood, otherwise, than as of a long duration. And, the adoption of this Prophet's language, in announcing the approach of this kingdom, both by John the Baptist and our Lord, very naturally, brought this idea, of its duration, to their recollection. Nor was the description, of the latter, of the mighty progress

the day of Judgment was to take place in their own time. "In other things," things which did not concern their Mission," they were probably left to the exercise of their understandings, as other men usually are," but in this---the promise was not fulfilled, if they were not fully instructed, upon so important a point. See the Bishop of Landaff's Apology for Christianity, pages 61, 62, 63.

which his religion was to make, in the world, in his parables of the grain of mustard-seed, and of the leaven which was hid in three measures of meal, till the whole was leavened, less calculated to confirm these expectations.

If it be said, that the Apostles might understand this language, exclusively of the abundant temporal prosperity of their Nation, and of their so completely overcoming all opposition to that universal sway, which they expected, under the reign of the Messiah, that the most perfect and absolute submission, would ensue; it is not, improbable, that, prior to the descent of the holy spirit, this was the light in which they viewed these prophecies-but even in this view-the predictions of the Prophets, were totally incompatible with the speedy dissolution of the world. But, when the descent of the spirit had wrought a change, in the sentiments of the Apostles, concerning the nature of the Messiah's Kingdom; it appears that their sentiments, concerning its duration, were so far from being altered, that they seem to have had, a perfectly clear and distinct idea of its future prosperity.

The call of the Gentiles was, expressly foretold, in the Prophecies of the Old Testament. Thus Isaiah xlii. 1. Bekold my Servant whom I uphold-mine Elect, in whom my soul delighteth I have put my spirit upon him—he shall bring forth judgment to the Gentiles and in the 6th verse, he explains this, of his giving him for a covenant of the people for a light of the Gentiles. The same Prophet calls upon the inhabitants of Jerusalem, in the following animated manner; Chap. lx. 1, 2. Arise-shine-for thy light is come, and the glory of the Lord is risen upon thee. The Gentiles shall come to thy light, and Kings to the brightness of thy rising.

Whatever ideas the Apostles entertained, of these, and other remarkable passages, which might be mentioned, concerning the call of the Gentiles, prior to the day of Pentecost, they afterwards, plainly, understood that the Gentiles were to be admitted, to equal privileges, with the Jews, under the reign of the Messiah. In the well known rehearsal of St. Peter's vision, recorded in the xith chapter of the Acts of the Apostles his own prejudices as well as those of his countrymen, upon this head, are very strongly stated. And nothing could have been more honorable and praise-worthy, than the language which he made use of, upon that occasion; for he candidly acknowledged his extreme reluctance to relin