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saying true, one soweth and another reapeth, "I sent you to reap that whereon ye be"stowed no labour; other men laboured, and "ye are entered into their labour." Luke informs us, that after our Saviour had preached. and performed many miracles throughout all Galilee, that is, long after the period here recorded, because the writer tells us the second of his miracles in Galilee was not done till after this conversation, he sent out two different deputations of his disciples, to precede him, in announcing to the Jews the approaching establishment of God's New Convenant with them and all the world; that, after his death, they were commissioned and miraculously qualified to preach Christ and the New Covenant of the kingdom of God, first to the Jewish nation, and afterwards to the Samaritans and Gentiles of the whole world; this preaching, we find, they called planting, and sowing the seed of the Gospel, in allusion to their Lord's parable of the sower; and the only harvest intended and hoped for by them was the fruits of moral virtue, in the lives of their converts; as for themselves, they knew they were to receive no recompense nor advantage from their own labour, till after death. Who then were these sowers of the word of God,

prior to the disciples of Christ? When were his disciples sent to reap and not to sow? What did they ever reap, about which they had bestowed no labour? And who were those other men, into whose labours they entered? Surely, a writer so little consistent with the best confirmed truth, and with common sense, is very unjustly accounted an Apostle of Jesus Christ! In the same strain of fictitious jargon, this writer continues to inform us, that our Lord taught and convinced both the woman and the Samaritans of that city, that he was the Christ, the Saviour of the world; though, according to Luke, he never announced himself in that character, to the Jews, in his life-time; but checked his own disciples, and forbad them to call him so to any man; and, after his resurrection, convinced them, from the prophecies, that he could not become the Christ, the predicted King under the New Covenant, till after he had died, and been made literally the son of God, by being his first-born from the dead to a life of immortality.

In the fifth chapter, the author tells us, that after the cure of the nobleman's son at Capernaum, which, he says, was the second of our Saviour's miracles in Galilee, he went again to

Jerusalem, to a feast of the Jews; but does not say what feast. According to his own description of the time of our Lord's return to Galilee, that it was four months before harvest, it ought to be another feast of the Passover, unless we suppose him to have transgressed the injunction of the Mosaic Law. If this writer, therefore, were a Jew, or well versed in the customs and ordinances of the Jews, he must mean that this was a second Passover, at which our Saviour attended, after the commencement of his public ministry; yet after his return again into Galilee from this feast in the very next chapter, we are told that he crossed the sea of Galilee, and that "the Passover, a "feast of the Jews, was nigh." Surely this writer is the most extraordinary chronologist and historiographer that ever appeared in the world! However, he does not say, that Jesus went up to this third approaching Passover; but after relating the same miraculous feeding a large multitude, and walking upon the water, recorded in the Gospel attributed to Matthew, with a discourse to the multitude altogether peculiar to himself, the author tells us, in the seventh chapter, that Jesus continued in Galilee, because the Jews of Judea sought to kill him but that, the feast of tabernacles being

near, after his brethren were gone up without him," he also went up to the feast secretly; and yet "in the midst of the feast, he went <6 up into the temple and taught" publicly. In the fifth verse of this chapter, the author of this gospel tells us, that the brethren of Jesus did not believe on him; so that he also was ignorant that the Apostle James was a brother of Jesus, and directly contradicts both Luke's histories, the first of which informs us that his mother and his brethren accompanied him from Galilee to Jerusalem, and the second, that after his death, resurrection, and ascension, they continued at Jerusalem with the eleven Apostles. From this feast till after the feast of Dedication, this writer tells us our Lord continued in Jerusalem or its environs; then, to avoid the attempts of the Jews to apprehend him, he retired to the country beyond Jordan, where John first baptized; and from thence, c. xi. upon the death of Lazarus, he came again into Judea to Bethany; that, to escape the malice of the Chief Priests, he withdrew with his disciples, to the city of Ephraim, adjoining the wilderness of Judea, and continued there till he went again to Bethany, six days before the Passover, at which he suffered; and from thence to Jerusa

lem, riding on a young ass, amidst the hosannas of the people, who came forth to meet him.

We see then, that, according to this writer, our Saviour entered upon his public ministry whilst that of John the Baptist still subsisted: and that the Passover, at which he was crucified, was the fourth from the comencement of his ministry. Luke, on the contrary, plainly intimates, as indeed is reasonable to expect, that John's ministry had ceased in consequence of his imprisonment by Herod, before Jesus began to teach and to make himself conspicuous; and assures us, that our Lord was crucified at the very first Passover after his entering on his ministry. This writer tells us, that he resided chiefly, and performed most of his miracles, at Jerusalem and in Judea; that he was but very little in Galilee; and that he made and had great numbers of disciples in Judea: yet from the Acts of the Apostles, c. i. v. 11, and c. ii. v. 7, we find, that all his disciples were Galileans; and, from Luke's Gospel, that almost all his miracles were wrought in Galilee; and that he did not quit the jurisdiction of Herod, till he set out, with his disciples, to travel through Samaria to Jerusalem, in order to keep the fatal Passover;