these distinct and opposite lines of argument in the same preceptive department of the discourse, as combined with, but different from, the prophetical in the same; except by supposing that as the prophetical part of the discourse in general was subservient to the preceptive, and the knowledge of future facts was vouchsafed for the direction of future conduct only; so both the lines of the preceptive part in particular, are equally subordinate to one common end, which is kept in view in each-the personal safety, the personal benefit and welfare of the hearers, as well as their personal direction and instruction—a benefit, welfare, and safety to which it was as necessary that they should be commanded or instructed not to do the same thing at one time, as to do it at another.

This preliminary view of the general design and tendency of the prophecy on the mount, in both its parts, will derive considerable confirmation and illustration, both, from a comparison of the present prophecy, with so much of the discourse recorded in the seventeenth chapter of St. Luke, as was comprehended between the 22nd verse and the end. It was stated at the time when that discourse was under review, preparatory to the exposition of the parable of the unjust judge, that it was to all intents and purposes a prelude to the prophecy on mount Olivet; that so far as they accompanied each other in reference to a common topic, they agreed not only in substance, but frequently in terms; and considering both of them disclosures in common, on one and the same subject of prophetical revelation, differing in the order of time-there was no more distinction between them, than between the original outline,

and the subsequent filling up of the same picture of futurity; that where there were omissions in the one, they were supplied in the other, and what was generally alluded to before, was specifically defined, and characterised by the circumstances of time, and place, and other individuating marks of distinction, subsequently. To recapitulate in brief the substance of that former discourse.

It was seen to commence with a plain allusion to some approaching period of distress and suffering, personally affecting the hearers; to be followed however, in due time, by a period of deliverance and redress. It predicted that the arrival of this period of deliverance, (to which it gave the name of the coming of one of the days of the Son of man,) should be preceded by signs and tokens of its approach, in the circumstances of passing events-some of them such as might be mistaken for the forerunners of it, if not for the signals of its immediate advent. But it cautioned the hearers, the observers of those symptoms, against so misconstruing their meaning; or in the strength of that persuasion, consulting for their safety prematurely and it gave a sufficient reason for this caution, by promising in no obscure manner, that the true time of the approach of the day in question should be preceded and made known by an infallible sign, which all, who were concerned in observing it, should be able to see, and none should be at a loss to comprehend. It insinuated likewise that the appearance of this sign should be followed by an interval of darkness and repose, favourable for the purpose of escape and flight. It described in language the most forcible and picturesque, two remarkable characteristics of the catastrophe which should

ensue at last; its suddenness, as totally unlooked for before the event, its destructiveness, when arrived, as indiscriminate and exterminating in its effects. It concluded with a series of practical exhortations, the most earnest and impressive of their kind, founded on the knowledge of both these properties of the coming visitation-the substance of which was this; that the hearers should take instant advantage of the brief and limited opportunity, providentially granted them, to make their escape from their devoted city and country; promising protection and security to those who did so, and not obscurely intimating that all who did not, should perish.

We may lay it down, then, as a sufficiently correct assumption of the nature, constitution, and final end of this memorable prophecy, that it is a prophetic revelation of the future not simple, or uniform in its construction, but mixed; combining together two distinct topics of argument, which run parallel with each other throughout it, the purely prophetic and the purely preceptive-the end of the former being subordinate to that of the latter, and both conspiring to a common purpose, the preservation and safety of the Hebrew Christians amidst that series of national calamities, which were about to fall promiscuously on the rest of their countrymen. It takes for granted the fact of the visitation, as well as the fact of its opposite consequences to the unbelieving and the believing part of the same community respectively; that the infidel Jews should be involved in the common ruin, the Christian Jews should be rescued from it. It takes it for granted also that the means of their deliverance at the proper time, should be a speedy

flight from the scene of the approaching calamity. Meanwhile, it is the object of the prophetical part of these disclosures in general, to regulate their judgment in forming an estimate of the approach of the event, and determining the time of their escape; it is the object of the preceptive to prescribe rules for their conduct before, and at this time. By the one they would be taught to conclude when the event was still remote, and when it was near at hand; by the other, they would be forewarned to act accordingly-neither commencing their departure before the critical moment, nor delaying it after it; and each, because of the danger which their personal safety would otherwise be liable to incur.

If the present discourse, therefore, is a memorable instance of our Lord's prescience, it is an equally illustrious, and no less amiable and affecting demonstration of his tender regard and concern for the welfare of his beloved disciples, the faithful few, who should bear his name, and profess his religion, in the midst of their unbelieving countrymen, in opposition to influence, prejudice, and example; regardless of shame, disgrace, and obloquy; superior to the strongest ties of natural or acquired endearment; indifferent to the love of ease, of fortune, of friends, or families, for their master's sake; unexhausted by suffering, however acute and protracted; in defiance of menaces, hatred, persecution, chains, and death. It is entirely on their behalf, and with a view to their safety beforehand, that his omniscience exerts itself in these large and wonderful revelations of the course of future events. By means of his timely forewarnings, the Hebrew Christian could extend his prospect far into the dismal and appalling scene

which lay yet in embryo; and in the pregnant symptoms of approaching judgment on his country and nation in general, could discern the day-spring of hope, and the earnest of coming deliverance to himself and his brethren of the faith. The ominous signs of the times were the auspices of redress to him. In the midst of surrounding danger he could reckon on security: in the moment of imminent destruction he might rely with confidence on the promise of protection. The care and foresight of his Divine Master had placed him on an eminence, whence he might discover beforehand the first gathering of the storm, might watch with composure its gradual advances, and before it could burst over his head, would have means and opportunity to provide for his safety by a timely escape.

The same solicitude for the ultimate welfare of the disciples appears in those parts of the discourse also, which while they predict a period of suffering and tribulation about to ensue-exhort to steadfastness and perseverance under it. The final end of this part conspires with that of the other two. Unless the Hebrew Christians continued firm in their integrity to the end, the providence of God could not be exerted at last, to make a way for their deliverance from the common destruction of their countrymen. The effect of long and systematic persecution is necessarily pregnant with danger to the constancy of faith. It would prove to be so in their instance; apostasy in some, a growing lukewarmness in the love of others, might be apprehended as its consequences. Yet the believing Jew is promised present immunity from every species of intermediate judgment, and salvation at last from the