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unrighteousness. Now that the doctrine of Christ's death being a full satisfaction to the divine justice, for all the sins and unrighteousness of men, which is founded principally upon this fabulous and spurious Gospel called Matthew's, is particularly alluded to, by the Christian prophet, in this prediction, I have no doubt : and that this hath always been the grand inducement, with the members of the orthodox Church of Constantine, next to the compulsion and temporal allurements of the civil magistrate, to attach them to its fabulous, idolatrous superstition, is evident from the testimony even of her present most zealous champions, bishops, and other grave

divines, who, to disparage those modern preachers of the Gospel, (who, ceasing to blaspheme the Almighty Creator of the universe, by a communication of his Godhead and divine honours to a' mortal man, have rejected also this doctrine of an' universal asylum for sin and wickedness) tell us, that the religion which they preach is an uncomfortable religion. Uncomfortable !. Are these right reverend and reverend personages then unacquainted with the heart-felt comfort of a life duly regulated by the moral precepts of the Gospel of Christ? Are the conscious experience, except in very extraordinary cases, of the continual blessing of God in this life, and the certainty of enjoying after death, immortality and happiness in a future life, no comforts ? Or, are these to be accounted of no value, unless the orthodox doctrine of atonement afford men the additional comfort of being able, securely to lead lives inconsistent with Christian righteousness, and to attain the rewards of the next life, through the unwarrantable gratifications of their passions and sensual appetites in this? Such divines, howsoever eminent in worldly dignity or learning, may teach what they please; but they, and their flocks too, will find, at last, that under the Christian, as well as the Mosaic Covenant, there is no comfort, saith God, to the unrighteous,

Luke informs us, that, after the supper was ended, a very serious, important conversation took place, between our Saviour and his Apostles, upon several subjects suited to the occasion, in the course of which he predicted Peter's thrice denying that he knew him; and that, after this, he went out of Jerusalem, to his lodging at the Mount of Olives, as usual. This writer, on the contrary, informs us, that " when they had sung

« an hymn," after supper,

they went out “ into the Mount of Olives," and that there he predicted not only Peter's denial of him, but that all his Apostles should that night be offended because of him; of the verification of which there is not the smallest degree of evidence. He makes our Lord declare also, that, after he is risen, he will go before them into Galilee, though Luke assures us, that after his resurrection, he appeared to them all at Jerusalem; that he there daily conversed with them till his ascension; that, by his express command, they continued at Jerusalem, from the Passover to the feast of Pentecost: and that the Apostles abode there long after.

In Luke too, our Lord is 'represented, as from his station and character we might expect him to be, perfectly collected and undisturbed, (for the two verses, recording his agony and the vision of an angel strengthening him, are known to be an interpolation, because they are not found in the oldest and best copies of Luke) introducing into his nightly devotion's a singłe petition to God, tò remove that cap from him, if it was his will'; but iinmediately resigning himself, with the most calm and dutiful submission, to the accomplishment of the divine will, in preference to his own inclination. The writer before us, on the contrary, represents him as greatly afflicted, and exceeding sorrowful, at. the approach of his expected death, solicita ing heaven with prayers, repeated three different times, that, if possible, that cup might pass from him; and, after the offering up his reiterated prayers, so very confused and discomposed, as to address his sleepy Apostles in the following incoherent, irrational language: “Sleep on now and take your rest, 66 behold the hour is at hand, and the son of

man is betrayed into the hands of sinners. “ Rise, let us be going; behold he is at hand " that doth betray me.”

Luke tells us, as is most probabłe, that those who apprehended our Lord detained him all night in custody in the hall of the High Priest's palace; and that Peter sat down in the hall amongst them; that after his fear had thrice induced him, simply to deny his acquaintance, and connexion with Jesus, upon the cock's crowing, our Lord turned and looked upon him, which, making him immediately recollect what had before passed upon that subject, affected him so much that he was forced to go out, in order to give the na

tural vent to his sorrow; that “ as soon as it was day, the elders of the people, and the “ chief priests, and the scribes, came together, 6 and led him into their council;" that, there he answered every question put to him, as he did afterwards before Pontius Pilate, to whom they carried him, as soon as they had drawn from him the ground of their accusation of him to the Romans, a declaration that he was the object of the prophecies respecting the Christ, or anointed king of the Jewish nation, which they strove to construe into a rebellion against Cæsar; and the words in which he made that declaration, Luke says, were, “ from this time forth” (not hereafter, as our translation hath it) “ shall the son of “ man sit on the right hand of the power

of “ God;" intimating, as he did on several other occasions, that it was not till after his death that he should be invested with the glorious character of the Christ. The pretended Matthew, on the other hand, informs us, that the apprehenders of our Lord led him directly “.to Caiaphas the High Priest, where," at that late liour of the night, the whole Jewish council. was assembled" to receive witnesses against him, that they might “put him to e death?”:, That here, as also afterwards be,

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