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eating and drinking, marrying and giving in marriage,” little thinking of the ruin, till it came upon them. For at the time He predicted these things, there was not the slightest appearance or probability of any such event taking place. It might be proper for the disciples, and Jews also, to know the signs and circumstances of our Saviour's coming to the destruction of Jerusalem; but on many accounts it might not be for them to know the (precise) times and seasons, which the Father had put into His own power." (Acts i. 7.)

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This prophecy, in its primary application, refers to the destruction of Jerusalem. Yet, according to the usual custom of prophets,-who not unfrequently, in the same prediction, carry on a double intimation; one, as to a subject primary and comparatively immediate, and one secondary and more remote ;-so here, our Saviour, no doubt, had an ulterior object in view; viz. the End of the world, of which Jerusalem's destruction was a striking and lively type. Hence, probably it was, that on coming to this part of His prediction, His style and language are much elevated. He uses splendid and sublime imagery, which, though figuratively applicable to Jerusalem, can only be literally so of the end of the world. All the latter part of the discourse, too, seems to have a more peculiar reference

to that event. It consists of practical exhortations, suitable to all future ages; and impressive cautions to "watch," lest that day of doom come upon us unawares; and the Lord coming suddenly, should "cut us in sunder, and appoint our portion with the hypocrites, where shall be weeping and gnashing of teeth." (Matt. xxiv. 51.)

It seems impossible that a stronger proof of the spirit of prophecy can be given, than in the example before us; in which so many contingencies and apparent improbabilities were fulfilled, as predicted. When the prophecy was delivered, the Romans were in full and settled power over the Jews; sufficient to preclude any idea of revolt; neither was it their custom absolutely to ruin any of their provinces, under any of their emperors; still less, under so wise and humane a prince as Titus, who was called, for his generous qualities, "the love and delight of mankind." (Suetonius.) Neither again, could any human prudence foresee famines, pestilences, and earthquakes in divers places; nor, further, could it possibly calculate upon the speedy and extensive propagation of the Gospel, under circumstances so entirely adverse to it.

The predictions, too, are plainly delivered; and(except in one particular portion, where the remote subject connected with it seemed to inspire a more

elevated style)—are divested of figurative language. And as the prophecies are the clearest, so the calamities predicted, were the greatest that the world ever saw. The punishment of the Jews, too, in many points, had a peculiar correspondence to their crime. They rejected the true Messiah; and the following of false Messiahs brought on their destruction. They put Him to death at the Passover; and when assembled at the Passover, Titus shut them up within the walls of Jerusalem: they bought Jesus at the price of a slave; and were themselves afterwards sold as the vilest of slaves: they crucified Him before the walls; and were themselves crucified in such numbers, that room is said to have been wanting for the crosses, and crosses for the bodies'. They put Him to death, lest the Romans should come and take away their place

1 Josephus, the celebrated Jewish historian, seems to have been specially raised and preserved by Providence for the purpose of giving the most striking testimony to the truth of these prophecies: a more exact history is preserved of the destruction of Jerusalem, and all the particulars thereof, than of any other matter whatsoever, transacted so long ago; with this advantage, that the writer was an eye-witness of what he relates. In many parts, the prediction of the Saviour, and the accounts of the historian, seem to be only exact counterparts of each other. And yet, be it remembered, in all this, that Josephus was a Jew,-opposed to Christianity; and certainly never meant to give any testimony to the truth of our religion. So far from it, he avoids even mentioning the name of Christ and Christianity as much as possible, not so much as once speaking of the false Christs, though he speaks largely of false Prophets.

and nation; and the Romans did come, and utterly take away their place and nation. Sadly and wofully indeed hath been accomplished that imprecation of their own: "His blood be on us and on our children." (Matt. xxvii. 25.)

DISSERTATION XXII.

ST. PAUL'S Prophecy of the MAN OF SIN.

THE two most memorable prophecies of St. Paul are, 1st, concerning "THE MAN OF SIN," contained in the second Epistle to the Thessalonians; and, 2nd, concerning "THE APOSTASY OF THE LATTER TIMES," in the first Epistle to Timothy.

The first of these is thus introduced by St. Paul : "Now we beseech you, brethren, by (or rather concerning1) the Coming of our Lord Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit,

'That this is the correct interpretation, is clear from the context; and it is confirmed by reference, as well to classic authors, as also to other passages of Scripture-e. g. Rom. ix. 27-where the same word, UTTEO, is translated concerning; as it is in Cor. viii. 23 and 24, and elsewhere.