Matthew 24

ANd Jesus went out, and departed from the temple, and his disciples came to him, for to show him the buildings of the temple.

And Jesus said unto them, See ye not all these things? Verily I say unto you, there sha l not be left here one stone upon another, that shall not be thrown down. Mark says, Ch. 13.1, 2. One of his Disciples, Luke says come, Luk. 21.5. Mark says, the Disciple said, Master what manner of Stones, and Buildings are here? Luke says, they spake how the Temple was adorned with divers Stones and Gifts. All three Evangelists agree in the Substance of our Saviour's reply. Christ had now done his Work in the Temple, where he never came more, and was going toward the Mount of Olives, where we shall find him in the next Verse: His Disciples, either one of them or more, Probably one in the presence of the rest, either doubting (considering the structure of the Temple) whether it could be destroyed, or at least thinking it Pity that so Famous a structure should come to Ruin, come to him, admiring the Stones and Buildings. Most think this was the Temple builded by Zorobabel, almost six hundred years before, though it received great Additions by Herod (for we have no Record, that that Temple was ever destroyed.) Incredible stories are related about the Dimensions of the Stones, and the Ornaments of it. Our Saviour says unto them. Verily I say unto you, there shall not be one Stone left upon another, that is, This brave goodly Temple shall be utterly Ruin'd: Nor, (if we may believe other Histories) did this Prophecy fail as to the letter of it. Titus the Roman Emperor taking Ierusalem, about forty years after this, Commanded his Soldiers to spare the Temple, when they entred the City, but they in their Rage burnt of it, what was of a Combustible Nature, and Turnus Rufus left General of his Army, when he went away, drew a Plow over it, as God had said, Ier. 26.18. Micah 3.12. Zion shall be plowed like a Fre d, and when after this Alippius by the command of I lian the Ap state attempted the rebuilding of it, with the help of the Jews it is reported by divers, that Balls or of fire rose up from the Foundations, destroyed many of the Work-men, and made the place inaccedible for any further such ttempts. So justly are the Divine Threatnings to be fe re wh tever improbability of the contrary, appeareth to us. We are very apt to be taken with the Gli tering Prosperity of Sinners, but we ought to measure the Duration of it from the Revelations of the Divine Will, not from our own Re n or Fa cy to Remember the Temple of Ierusalem, T ere are no places so strong, but an Almighty God is able to destroy, and Sin is enough to blow up. We may also obs rve, ho little God values Splendid Houses of Pr yer, when they are made Dens of Thieves.

And as he sate upon the mount of Olives, the disciples came unto him privately, saying, Tell us, When these things shall be, and what shall be the s gn of thy coming, and of the end of the world.

And Jesus answered, and said unto them, Take heed that no man deceive you. Mark says. Ch. 13.3. And as he sate upon the Mount of ver against the Temple, Peter, and James and John, and Andrew asked him privately. Tell us when shall these, and what shall be the Sign when all these things ful filled? And Iesus answering them, began to say, Take any Man deceive you. Luke says, Ch. 21.7. And they asked him a i g, Master! but when shall these things be, and what Sign will there be, when these things to pass? And he said. Take heed that you be not Mark names the Disciples which came to our Sav our privately Peter, Iames, o n, and Andrew. They seem to propound three Questions to him. 1. What should be the Sign of the Dest uction of Ierusalem? 2. Of his 3. Of the end of the World It is probable they might se d these four to propound these Questions to our Saviour three of them being such to whom Christ had showed Signal, and pecial favour before, some doubt whether the Que tions p opounded were three or two, if but two, the coming of C rist must either be the same with the firs, or with the l st. Those who understand Chr s coming as a di tinct Period fro the other two think that the D c p es refer to that secular K ngdom which they f nsied that the Messi should Exercise in the World They de re to know the Signs o t ese times, that is, Progno ick Signs w ch might before hand in truct them that the was igh even at hand. They n e two things ere which t me has told us were to be at more than sixteen years one from the other, for H storians tell de troyed within seventy or seventy Birth, within less than forty years prob ble, that they put them should not be de roy Day come to Iudge W ld. the Wo d, and of the Jewish State should And as are naturally curious to know to so were in this thing some p rticular Apprehensions or Kingdo of C ri t according to the hat K gdom which their exercise in the World. Our blessed Lo d at no her time. 1.7. told the was not for whic the ather hat. He therefore giveth them no such t ese things they could the part cul r but ye gives some Signs have part of the rather seem n our Saviours A d time which the best mu t e pound the to us. The h ndreds of years by t ose which e have p r ly in holy partly in not be hard to out what tho there are some Signs both of that De ruction a d of the end of the World and it is agreed by Divi s that the a Type of the D struction o t e World, and therefore most of the Signs common to bot was brought to Rome in the the reign of Other Historians tell Peter were put to Death about the end of his Reign. year or two a ter Ierusalem was de troyed. Our Saviour his Discourse of these Signs with an usual Caution D sciples. eed that no Man deceive you.

many shall come in my name, saying, C rist, and shall deceive many. Mark has the same, Ch. 13.6. Luke Ch. 21.8. says, Many shall come in my Name, saying, I am Christ, and the time draweth near, go ye not after them. Our Saviour seemeth to have given this as a Sign common both to the Destruction of Ierusalem, and the end of the World, tho possibly before the Destruction of Ierusalem, while the Iews were in Expectation of a Messiah, as a Temporal Prince or Deliverer, there were more of them than afterward, for every one who could get a party together to colour his Sedition and Rebellion, gave out himself to be the Christ. Of this Number are said to have been Theudas, and Iudas of Galilee mentioned by Gamaliel, Acts 5.36, 37. Amongst these some also reckon the Egyptian mentioned, Acts 21.38. and Simon Magus, who gave out himself to be some great one, and the People accounted him the great power of God. Such there have been, and probably may be more toward the end of the World, many were deceived by the Impostors, Christ warneth his Disciples concerning them.

And ye shall hear of wars, and rumours of wars: see that ye be not troubled, for all these things must come to pass, but the end is not yet.

For nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes, in divers places.

All these are the beginning of sorrows. Mark has the same, Ch. 13.7, 8. Luke has also much the same, Ch. 21.9, 10, 11. Only he addeth fearful Sights, and great Signs shall there be from Heaven. Interpreters think this Prophecy did chiefly respect the Destruction of Ierusalem, for the time from our Saviours Death, to that time, was full of Seditions and Insurrections, both in Iudea, and elsewhere. The Truth of our Saviours Words as to this is atte ted by Iosephus largely from the 11. Chap. of his second Book of the Wars of the Iews, to the end of the fourth Book, besides that there was great Wars between Otho, and Vitellius and Vespasian, the Roman Emperor who succeeded Nero. We read of one Famine, Acts 11.28. which Agabus there Prophesied should be in the time of Claudius Caesar. Of Earthquakes in several places, mention is made in divers Histories. Our Saviour tells them, that these things should be, but the end should not be presently, which any one that will Read Iosephus his History of the Wars of the Iews, will see abundantly verifyed upon the taking of Ierusalem by the Roman Armies.

Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my names sake. Mark has this thus, Ch. 13.9. But take heed to your selves, for they shall deliver you up to Councils, and in the Synagogues you shall be beaten, and you shall be brought before Rulers and Kings for my sake, for a Testimony against them. Luke says, Ch. 21.12. But before all these, they shall lay their Hands on you, and persecute you, delivering you up to the Synagogues, and into Prisons, being brought before Kings and Rulers for my Names sake. And it shall turn to you for a Testimony. Our Saviour knowing that his Disciples Minds still ran upon a seculiar Kingdom, here calls off their thoughts, by giving them a Sign of his coming, an account of those Persecutions and Tryals, which they should undergo, before his coming either in his Power to the De ruction of the Jews, or in his Glory at the last Day, the Afflictions specified are, A being hated of all Nations, delivered up to Councils; beating in the Synagogues, casting into Prisons, and being Killed. All which happened to the Disciples of Christ before the Destruction of Ierusalem, The Christians were counted a Sect every where spoken against, Acts 28.22. Stephen was stoned, Acts 7.29. Iames was killed with the sword, Acts 12.2. Paul and Silas were imprisoned, Acts 16.23. Paul five times received of the Iews forty stripes save one, he was thrice beaten with Rods, once Stoned. 2 Cor. 11.24, 25. He was brought before King Agrippa, and Festus, Peter and Iohn were call'd before the Council. Acts Ch. 4.7. & 5.21. so as all these things happened before the Destruction of Ierusalem, and this may be interpreted as a sign of that great Destruction but not of that only, for the Text says, you shall be hated of all Nations, which came to pass afterward, when Christianity was persecuted by Heathens for three hundred years together, Mark says, this should be done for a Testimony against them. That is, the Persecutors. Luke says, it shall turn to you for a Testimony. The Persecutions of Christians are. 1. A Testimony against the Persecutors, of their Ingratitude, and Cruelty, and Hatred to the Name of Christ. 2. They are a Testimony to the Persecuted, of their Faith, and Patience, and Courage, &c.

And then shall many be offended, and shall betray one another, and shall hate one another. Mark says. Ch. 13.12, 13. The Brother shall betray the Brother to Death, and the Father the Son, and Children shall rise up against their Parents, and cause them to be put to Death. And you shall be hated of all Men for my Names sake. Luke says, Ch. 21.16. And you shall be betrayed, both by Parents, and Brethren, and Kins-folk, and Friends, and some of you shall they accuse to be put to Death. And you shall be hated of all Men for my Names sake. Many shall be offended. The meaning is, shall turn Apostates, stumbling at these great Afflictions, and Persecutions for the Gospel. And shall betray one anther. We Read of several Apostates in holy Writ, such as Phigellus, Hermogenes, Demas, Hymeneus, Philetus, and others; but all things not being Written that were done, we have no particular Record of such Treachery, as is here mentioned. But it is no other than we may reasonably presume was done, tho we had not been assured of it, to justify our Saviours Prediction. There is no time of great Persecution, but proves a time of great Apostacy and some Treachery. It has been a constant observation, that no hatred flames to that degree, with hatred upon the account of Religion. Nor is what our Saviour here pre dicted more, than the History of all Ages of the Church have justifyed.

And many false prophets shall arise, and shall deceive many.

And because iniquity shall abound, the love of many shall wax cold. Here are two Signs more given. 1. The abounding of false Teachers. 2. The Abatements of Christians Zeal, and love to God. For the matter of the 11. v. we shall meet with it more fully, v. 23, 24. By the aboundings of Iniquity here, we may either understand, the Rage and Malice, and Cruelty of the Enemies of the Gospel, or, 2. The Apostacy of such as are professors. Both these are great Temptations, and tho they will not Extinguish that Holy Fire which God has kindled in good Souls, yet they have oft times a very ill influence upon them to abate of their former warmth in the ways of God. Or if we understand it of Love to Brethren, the Apostacy of Professors much cooleth the Christian, not knowing who they may trust, and confide in as sincere. If by the abounding of Iniquity, we understand the abounding of Profanness in the General (which always also aboundeth most in times of Persecution) that also has no small Influence upon Christians warmth in their Profession, to cool and abate it. Heb. 10.25. 2 Tim, 1.15. & 4.16.

But he that shall indure to the end, the same shall be saved. We have the same, Mark 13.13. We also met with it before, Ch. 10.22. It is a promise to Perseverence, especially to such Perseverance as is joyned with Fortitude, He that shall not be tempted to Apostacy through the Afflictions of the Gospel, but shall patiently and Courageously indure all the sufferings which shall follow the Profession of the Gospel, shall be saved, if not preserved and so saved with a Temporal Salvation, yet he shall be Eternally saved.

And this gospel of the kingdom, shall be preached in all the world, for a witness unto all nations, and then shall the end come. So says Mark Ch. 13.10. some think that the end mentioned in the Close of this Verse, refers to the Destruction of Ierusalem, others, that it referreth to the Day of Iudgment. If we take World (as it is often taken) for the Gentiles in opposition to the Jews, Synechdochically, the whole being put for a great part; it is most certain, that before Ierusalem was destroyed, the Gospel which is here called the Gospel of the Kingdom, either because it shows the way to the Kingdom of God, or because it is that sacred Instrument, by which Christ subdueth Mens Hearts to himself, was preached to the World, that is, to the Gentiles, and that to a great part of them. Paul alone had carried it from Ierusalem to Illyricum. The Romans Faith was spoken of throughout the World, Rom. 1.8. Paul Col. 1.23. says it was preached to every Creature, see also, Rom. 10.16. & 15, 16 Col. 1.6. 1 Tim. 3.16. But others choose by the end here to understand the End of the World.

When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (who so readeth let him understand.) Mark Ch. 13.14 says, Standing where it ought not. Here are two Questions. 1. What is here meant by the Abomination of Desolations. 2. What Text in Daniel our Lord referreth to. As to the latter, there are three places in Daniel which mention it, Ch. 9.27. for the over-spreading of Abominations, or (as it is in the Margent) with the Abominable Armies i. e. shall make it desolate, Ch. 11.31. They shall place the Abomination that maketh desolate, Ch. 12, 11. From the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate, set up. Mr. Calvin thinks that the Text in Daniel here referred to, is that Dan. 12.11. others say, that it is that Dan. 9.27. contending that those two other Texts speak of Antiochus, which is the very Reason given by others to the contrary. It is of no great Consequence to us to know which Verse our Saviour referreth to. Be it which it would, it was spoken of by Daniel the Prophet, by which Quotation our Saviour does both give his Testimony to that Book, as a part of Holy Writ, and also lets his Disciples know, that what he told them, was but what was prophesied of, and so must have its Accomplishment, and that the Iewish Worship was to cease. As to the second Question amidst the great Variety of Notions about it, I take theirs to be the best who understand the Abomination of Dissolations, to be meant of the Roman Armies, which being made up of Idolatrous Souldiers, and having with them many Abominable Images, are therefore called the Abomination; those Words of Desolations are added, because they were to make Ierusalem desolate, and so St. Luke who has not these Words, possibly gives us in other Words, the best Interpretation of them, Chap. 21.20. And when you shall see Ierusalem compassed with Armies, then know that the Desolation thereof is nigh. When says our Lord, you shall see the Abominable Armies stand in the holy place, that is upon the holy Ground (as all Iudea was) whoso readeth those Prophesies of the Prophet Daniel [let him understand] that as through the Righteous Judgment of God, he once suffered the holy place to be polluted by the Abominable Armies of Antiochus, which he foretold, so he will again suffer the holy place to be Polluted by the Abominable Armies of the Romans, who shall make the holy place desolate, which was Prophesied by the Prophet Daniel, as well as the former. Therefore says our Saviour, when you see the Roman Armies pitch their Tents before Ierusalem, be you then assured, God will give Ierusalem into their Hands, and then all that I have foretold, shall come to pass.

Then let them which be in Judea, flee into the mountains.

Let him which is on the house top, not come down to take any thing out of his house.

Neither let him which is in the field, return back to take his cloths. Mark has this, Ch. 13, 14, 15, 16. Luke says, Ch. 21.21. Then let them that are in Judea Flee to the Mountains, and let them which are in the midst of it, depart out, and let not them that are in the Countries enter thereinto. The import of all this, is no more than, Let every Man with as much speed as he can, shift for himself, for as Luke says. Then the Desolation of Ierusalem is nigh; for as he addeth, These are the Days of Vengeance, that all things which are Written may be fulfilled. Let none of you think the Storm will over, for when you see this, be assured the time is come, when all I have spoken of this City, shall be accomplished.

And woe to them that are with child, and to them that give suck in those days.

But pray ye that your flight be not in the winter, neither on the sabbath day. Mark says nothing of the Sabbath day, Ch. 13. Luke has not what Matthew has, v. 20. Woe to them in this Text, is only a Phrase testifying our Saviours Compassion on such, and indicative of the addition it would make to their Misery, as it would retard their Flight. Upon this account also, he bids them pray their Flight might not be in the Winter, neither on the Sabbath day. The Winter would Naturally retard their motion, through the cold, and moisture of it. The Sabbath would be a Moral hindrance in regard of the Superstitious opinion they had of the Sabbath, that they might not upon that Day defend themselves, nor Flee from their Enemies beyond the length of a Sabbath Days Iourney, which was but two Miles, our Saviour hinteth them, that their Flight must be further. When our Saviour spake this, the Iewish Sabbath was the Day of holy Rest, and he knew that altho by his Resurrection, he should Sanctify a new Sabbath, yet the Jews would not for a time understand that the old Sabbath was Abolished. Here is therefore no Establishment of the old Sabbath, to be observed after his Resurrection; The praying that their Flight might not be upon the Sabbath Day respected only either their remora to their Flight, which the Sabbath would give them (in case they should keep it as an Holy Rest) or the addition of trouble it would make in their Spirits, when they considered that was the Day in which they were wont to go to the house of Prayer, keeping it a Day of Holy Rest unto God.

For then shall be great tribulation such as was not since the beginning of the world to this time, no nor ever shall be.

And except those days should be shortned, there should no flesh be saved, but for the elects sake, those days shall be shortned. Mark has the same in effect, Ch. 13. v. 19, 20. Luke Ch. 21.23, 24. speaks more particularly. For there shall be great distress in the Land, and wrath upon this People. And they shall fall by the Edge of the Sword, and shall be led away Captive into all Nations; and Ierusalem shall be roden down of the Gentiles, until the times of the Gentiles are fulfilled. These Verses must be understood with reference to the Iewish Nation, and whoso shall read in Iosephus, the History of the Wars of the Iews, will easily agree, there is nothing in all the foregoing Iewish story, which we have recorded in Scripture like unto it, the final Destruction of them by Titus, was rather an abatement of Miseries, they suffered by the Factions within themselves than any thing else. And thus some think, that God shortned those days of their Misery, by sending the Roman Armies to quiet the Seditions, and Factions amongst themselves, which were more cruel one to another; God promiseth to shorten these days for the Elect sake, that were amongst this sinful People. So that as the City was taken in less than six Months, so was their whole Country, in less than eighteen Months more: And if the Lord had not in Compassion to those amongst this People, who belonged to his Election of Grace, shortned these days of Calamity, both by sending the Roman Armies, to quiet their intestine Divisions, and then giving these Armies so quick a Victory, none of the Iews would have been le t alive, which indeed any one will judge, that shall but read those Histories.

Then if any man shall say unto you, Lo here is Christ, or there, believe it not.

For there shall arise false Christs, and false prophets, and shall show great signs and wonders insomuch that if it were possible they shall deceive the very elect.

Behold, I have told you before.

Wherefore if they shall say unto you, Behold he is in the desert, go not forth, Behold he is in the secret chambers, believe it not. Mark has much the same, Ch. 13.21, 22, 23. There is no doubt, but that our Saviour here has a special Respect to those Persons, who about the time of the Destruction of Ierusalem taking advantage of the Iewish Expectation of the Messiah. as a secular Prince, who should restore them to Liberty (an Opinion, which as we have often heard had infected the Generality of the Iews; and not a little even the Disciples of Christ) made themselves Heads of Parties, and pretended that they were the Messiah, the Christ, thereby to incourage People to follow them, and to stand up for their Liberty, of which kind there were several mentioned both in the History of Iosep us, and in the Roman History, respecting those times Our Lord therefore cautioneth his Disciples against such, and thereby taketh them off their Expectation of any such secular Kingdom of the Messiah, as they had dreamed of. He tells them, that there would such Persons arise, and some of them should do great signs and wonders, insomuch that if it were possible, they would deceive the Elect of God, but he had prayed for them, only they must also Watch and take heed, that they might not be Cheated, and deceived by them; tho they came with never so fair Pretences, for his coming would be quite of another Nature, and his Kingdom, would be a quite other Kingdom.

For as the lightning cometh out of the east, and shineth even unto the west: so shall also the coming of the Son of man be.

For wheresoever the carcass is, there will the eagles be gathered together. Luke has much the same Luk 17.24, 37. The Disagreement of Interpreters, about the Coming of the Son of Man, here spoken of, makes a Variety in their Interpretation of these Verses. Some think the coming of the Son of Man here spoken of, was his coming to destroy Ierusalem, which he says, will be sudden like the Lightning, which tho the Thunder be taken notice aforehand, as following the Lightning, yet is not taken notice of. These Interpreters make the Carcass mentioned, v. 28. to be the Body of the Iewish Nation, designed to be destroyed, and the Eagles to be the Roman Armies. Iob says of the Eagle Ch. 39. v. 30. Where the slain are, there is she, Habbakuk, Ch. 1.8. says the same of the Caldean Armies. They shall fly as the Eagle that hasteth to E t. Some understand by the Coming of Christ here, his coming in his Spiritual Kingdom. The preaching of the Gospel shall be, like the Lightning; you need not listen after those that say: Lo here is Christ, or Lo he is there, for my Gospel shall be preached every where, and where the Carkass is, where my Death, and Resurrection shall be preached, all the Elect, My sheep that hear my Voyce and follow me, shall be gathered together. Others understand it of Christ's coming to Iudgment, which is compared to Lightning for the suddenness, and Vniversality of it. There says Christ I shall be, and all my Saints shall be gathered together, Luk seemeth to speak of this, Luk. 17.24.37. That Phrase, Wheresoever the Carcass is, there will the Eagles be gathered together, is a Proverbial Speech signifying, That it will need no great Labour to bring things together, which are naturally joyned by an innate Desire, either of them to the other; so that it is applicable in more Cases than one, and whether that Discourse in Luke, were at the same time, when this was, I cannot say; our Saviours Discourse on this Argument, Luk. 21. has not these Verses, and is a part of a Discourse which Luk. 17. v. 20. is said to have been begun at least to the Pharisees. But I shall further consider what Luke says, when I shall come to that Chapter in him.

Immediately after the tribula ion of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. Mark says, Ch. 13.24. In those days after that Tribulation, the Sun shall be darkned, and the Moon shall not give her Light, and the Stars of Heaven shall fall, and the Powers that are in Heaven shall be shaken, Luke says, Ch. 21.25. And there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the Earth distress of Nations with Perplexity, the Sea and the Waves roaring: Mens Hearts failing them for Fear, and for looking after those things, which are coming on the Earth, for the Powers of Heaven shall be shaken. Interpreters are much divided in the Sense of these Words, whether they should be interpreted of Christs coming to the last Iudgment, and the signs of that: Or, 2. Concerning the Destruction of Ierusalem. Those who interpret it of the Destruction of Ierusalem, have the Context to guide them, as also the reports of Historians, of strange Prodigies seen in the Air, and Earth, before the taking of it; likewise the word Immediately after, &c. But I am more inclinable to interpret them of the last Iudgment, and to think that our Saviour is now passed to satisfie the Disciples about their other Question, concerning the end of the World, for altho, Christ's coming may sometimes signifie, that remarkable Act of his Providence, in the Destruction of his Enemies; yet the next Verses, speaking of his Coming with great Power and Glory, and of his Coming with his Angels, and with the sound of a Trumpet, and gathering his Elect from the four Winds, the Phrases are so like the Phrases by which the Scripture expresseth Christ's coming to the last Judgment, 1 Cor. 15.52. 1 Thes. 4.16. and Christ speaking to his Disciples asking of him, as well about that, as the Destruction of Ierusalem: I should rather interpret this Verse, with reference to the last Judgment, than the Destruction of Ierusalem, before spoken of, or at least, that these signs should be understood common both to the one, and the other; as divers of the other signs mentioned in this Chapter are. Some do think, that the darkening of the Sun and the Moon here, the falling of the Stars, and the shaking of the Powers of Heaven, are to be taken Metaphorically, as signifying the great Change should be in the Ecclesiastical and Civil state of the Iews, and it is true, that such kind of Expressions, do often in Scripture so signifie, Isa. 13.10. & 24.23. Ezek. 32.7. Ioel 2.31. But without doubt the litteral Sense is not to be excluded, whether we understand the Text of the Destruction of Ierusalem, or of his coming to his last Judgment, for, as Historians tell of great Prodigies seen before the former, so the Apostle confirms us, that there will be such things seen before the day of Judgment, 2 Pet. 3.10.12.

And then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Mark says, Ch. 13.26.27. And then shall they see the Son of Man, coming in the Clouds with great Power and Glory. And then shall he send his Angels, and shall gather together his Elect from the four Winds, from the uttermost part of the Earth, to the uttermost part of Heaven. Luke says, Ch. 21.27. And then they shall see the Son of Man, coming in a Cloud with great Power and Glory. And when these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. Interpreters are also divided about these Words, as about the former, some understanding them concerning the Destruction of Ierusalem, and Judging that by the sign of the coming of the Son of Man, is probably meant some Prodigy, or some Comet seen before that Destruction, which should be of that Nature as it should make the Iews (here called the Tribes of the Earth) to mourn, they by the Angels and Trumpet mentioned, v. 31. understanding the Ministers of the Gospel, who after the Destruction of Ierusalem, should go and preach the Gospel over all the World, and so gather in the Elect into the Gospel-Church. But I cannot agree this Sense, and I said the most Interpreters expound these Words of the last Judgment; what is meant by the sign of the Son of Man, all are not so well agreed, two of the Evangelists say only the Son of Man: Matthew mentions, first the appearance of the sign of the Son of Man, then the Son of Man himself, probably it signifieth some great Prodigy, that shall be seen before that great and Terrible day. Those things which incline me to think, that the day of Judgment, not the Destruction of Ierusalem, is that which is spoken of in these Verses, is, 1. That all the Phrases are such as the Scripture useth, to express Christ's coming to the last Judgment. His coming in the Clouds of Heaven, Math. 26.64. Rev. 1.7. the Tribes of the Earth mourning, Rev. 1.7. his coming with the Angels, and the sound of a Trumpet. Math. 25.31. Mar. 8.38. 1 Cor. 15.52. 1 Thes. 4.16. His sending his Angels to gather the Elect, Mat. 13.49. 2. The Tribes of the Earth mourning, seems to signifie more then the twelve Tribes of Israel. 3. That which Luke has, Look up, and lift up your Heads, for the day of your Redemption draweth nigh; seemeth hardly applicable to the Destruction of Ierusalem, rather to the Redemption of the Body mentioned, Rom. 8.23. For the Gospel before this time was carried to the Gentiles: Nor do I know, that that is any where called Redemption. Those things which have led some learned Interpreters to expound, v. 29, 30, 31. of the Destruction of Ierusalem, are, I conceive, those Particles, Immediately after the Tribulation of those days, v. 29. and the Particle then, v. 30. together with v. 34. where our Saviour says: This Generation shall not till all these things be fulfilled. But the term Immediately after the Tribulation of those days, may signifie not only the Destruction of Ierusalem, but that and all the Calamities of those days, that should follow that, to the end of the World: And it is very usual for Prophetical Scriptures to speak of things to come long after, as if they were presently to come to pass, Deut. 32.35. and the day of Iudgment is ordinarily spoken of, as if it were at hand, 1 Thes. 4.15. Ia. 5.8. 1 Ioh. 2.18. both to denote the certainty of it, and to keep us from Security, and to let us know that a Thousand years in Gods sight, are but as one day, 2 Pet. 3.8. for the 34. v. we shall give the Sense of it in its Order.

Now learn a parable of the fig-tree, When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh.

So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

Heaven and earth shall pass away, but my words shall not pass away. Mark has the very same, Ch. 13. v. 28, 29, 30, 31. So has Luke, Ch. 21. v. 29, 30, 31, 32, 33. only he says, the Fig-tree and all Trees, when they now shoot forth, you see, and know of your own selves, that Summer is nigh at hand. So ye, when ye see these things come to pass, know you that the Kingdom of God is nigh at hand: Verily, &c. By this Similitude of the Fig-tree (called therefore by Luke a Parable) Our Saviour does not only design to inform them, that these things which he had told them, should be as certain signs of the approaching of the Destruction of Ierusalem, and the coming of his Kingdom, as the Fig-trees, and other Trees putting forth of leaves, is a sign of the approaching Summer, as Cant. 2.13. but that as the Frosts, and Snow, and Cold of the Winter, does not hinder the Trees from bringing forth Fruit in the Summer, so these Tribulations and Troubles should be so far from hindring, and de troying Christ's Kingdom, that they should prepare the World or it, and promove it; so that as they might know from these Tribulations in I dea, that the Kingdom of Grace was at hand, and began: So from the following Tribulations upon the World, they might know that his Kingdom of Glory was also hastening. Verily I say unto you, this Generation shall not pass, till all these things be fulfilled. There are several Notions men have of that term. This Generation, some by it understanding mankind, others, The Generation of Christians, Others the whole Generation of the Iews; but doubtless our Saviour means the Set of Men that were at that time in the World: Those who were at that time living should not all dye, until all these things shall be fulfilled, all that he had spoken with reference to the Destruction of Ierusalem; and indeed the most of those signs, which our Saviour gave were signs common, both to the Destruction of Ierusalem, and the last Judgment, abating only Christ's personal coming in the Clouds, with Power and Glory. So that considering, that the Destruction of Ierusalem, was within less than forty years after our Saviour's speaking these words, so many as lived to the Expiration of that number of years, must see the far greater part of these things actually fulfilled, as signs of the Destruction of Ierusalem, and fulfilling, as signs of the end of the World. Heaven and Earth shall pass away, but my Words shall not pass away. By this Expression our Saviour confirmeth the Truth of what he had said, assuring those to whom he spake: That altho there should be a change of the Heavens, and the Earth, 2 Pet. 3.10.12, 13. which Men commonly look upon as the most stable, and abiding things, yet the Truth of what he had said should not fail.

But of that day and hour knoweth no man, no not the angels of heaven, but my Father only. Mark addeth, Ch. 13.32. Neither the Son, but the Father, of that Day and Hour, that is, the particular time when the Heavens and the Earth shall pass away, as he had before said, or when the End of the World shall be, which was one of the Questions propounded to him by his Disciples, v. 3. knoweth no Man, no mere Man, nor have Men any reason to be troubled at it; for it is a piece of Knowledge, which the Father has reserved into his own Power, and his own Pleasure, from the Angels, who continually behold his Face. Nay I my self as M n know it not, nor is it more absurd, or derogating from the Perfection of Christ, then for to say, that Christ as Man, was not Omnipotent, or Omniscient, &c. By the way this gives a great Check, to the Curiosity of Mens inquiries after the particular time, or year when t e World shall have an end, or the day of Judgment begin, or be.

But as the days of Noe were, so also shall the coming of the son of man be.

For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entred into the ark,

And knew not until the flood came, and took them all away, so shall also the coming of the Son of man be. Luke has much the same, Ch. 17.26, 27. where he also says, it shall be as in the days of Lot, but I shall consider what he says, w ich seemeth spo en at another time, and upon another occasion; when I come to his seventeenth Chapter. Two things our Saviour see eth here to teach us. 1. That Christ's coming to the last Iudgmen will be sudden, and not lookt for; upon which Account his coming is compared in Scripture to the coming of a Thief, v. 43.44. 2 Pet. 3.10. Rev. 16.15. 2. That it will be in a ime of great Security, and Deba chery, such was the time of Noah, Gen. 6.3, 4, 5.

Then shall two be in the field, the one shall be taken, and the other left.

Two women shall be grinding at the mill, the one shall be taken, and the other left. Some refer this, to the coming of Christ in his Kingdom of Grace, some to his coming in the day of Judgment, it is true of both those comings. God shows the freeness of his Grace much in the Conversion of sinners, and makes Discriminations of which we can give no Account, as he tells us, Luk. 4.25, 26, 27, 28. but it seemeth here rather to be understood of that Separation, which Christ shall make at the day of Judgment, of the Sheep from the Goats, the Elect from the Reprobates; for of that coming our Saviour seemeth to be speaking, both in the preceeding, and in the following Words.

Watch therefore, for ye know not what hour your Lord does come.

But know this, That if the good man of the house had known, in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

Therefore be ye also ready, for in such an hour as you think not, the son of man cometh. Mark says, Take you heed, Watch and Pray, for you know not when the time is, Ch. 13.33. what our Lord here meaneth by Watching is easily gathered, as well by what went before, where our Saviour had been speaking of the Security and Luxury of the old World: As by what followeth, v. 44. where he biddeth them, be always ready, and therefore Luke, Ch. 21.34. expounds this thus: And take heed to your selves, lest at any time your Hearts be over-charged with Su fetting, and Drunkenness, and Cares of this Life, and so that day come upon you at unawares. For as a snare shall it come on all them, that dwell on the Face of the whole Earth. Watch you therefore and Pray, that you may be accounted worthy to escape all these things, that shall come to pass, and to stand before the Son of Man. Our Saviour in these Verses, from the incertainty of the particular time, when the day of Judgment shall be, presseth upon his Disciples, a Sober, Heavenly and Holy Life; intimating that by such a Life only, they can make themselves ready for the coming of Christ, and to tand before the Son of Man, when he shall appear in his Power and Glory. He presseth this from that which common Prudence would teach any Housholder viz. If he knew in what Watch of the Night a Thief would come to watch, and not suffer his House to be broken open. That is, in what time of the Night, (Iews divided the Night into the first, second, third, and fourth Watch, as the Romans divided it for relief of their Military Guards. Now (says our Saviour) you, knowing that there will come such a time, and not certainly knowing at what time, stand concerned to be always Watching and Praying.

Who then is a faithful, and wise servant, whom his Lord has made ruler over his houshold to give them meat in due season?

Blessed is that servant, whom his Lord when he cometh shall find so doing.

Verily I say unto you, that he shall make him ruler over all his goods. We have much the same, Luke 12, 41, 42, 43. whether spake at the sa e time, and upo the same occasion or no I know n t. It is said there, v. 41. That Peter gave occasion to this Disco rse by saying Lord speakest thou this Parable to us, or even to all? Our Saviour replyeth as here, only Luke says, Who is that Faithful and Wise Steward? The Question intimates that there are but a few such. This Discourse plainly referreth to the Ministers of the Gospel, whom Christ leaveth in trust with his Church, to give them their Meat in due Season, he decl reth the Blessedness of those Ministers that shall be found Faithfully discharging their Trust, and that the Lord in the Day of Judgment will exalt them to a much greater Honour, according to that of Dan. 12.3. They that be wise shall shine as the brightness of the Firmament: and they that turn many to Righteousness, as the Stars for ever and ever.

But and if that evil servant shall say in his heart, My Lord delayeth his coming.

And shall begin to smite his fellow servants, and to eat, and drink with the drunken.

The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.

And shall cut him asunder, and appoint him his portion with the hypocrites, there shall be weeping, and gnashing of teeth. Luke has much of this, Ch. 12.45. But and if that Servant say in his Heart, my Lord delayeth his coming, and shall begin to beat the Men-servants and Maid-servants, and to Eat, and Drink and to be Drunken. The Lord of that Serv nt will come in a Day when he looketh not for him, and at an Hour when he is not aware, and will appoint him his Portion with unbelievers. If that Servant prove an Evil Servant, presumeth upon my not making such hast to Judgment, as he thought I would, and shall prove a Persecutor of my People, or a loose and Debauched Person, I will come to his particular Judg ent before I come to the General Judgment, and at such a time as he shall not be aware of me, and destroy him, an give him his Portion with such as believe not my second coming, and with such as are one thing in Profession, and another thing in Practice, in Hell where the Condition of poor Creatures will be Miserable, as the Condition of those that Weep and G ash their Teeth. By this Parable our Savi ur d th qui ken his Apostles, to whom he intended to leave the care of his Church, when he should be ascended into Heaven, to a faithful care of the Flock committed to their Trust, & also lets us know that in succeeding Ages, there would arise a Generation, of loose, and debauched Ministers, and such as would persecute the sincerer Professors of his Gospel, who could not comply with their Doctrines, and Lives. Of which as all Ages of the Church have given a proof: So the time since Popery has prevailed in the World, has given a more plentiful, and abundant proof. All which Extravagancies are incouraged from their Atheisme, and unbelief of Christs coming to Judgment. He also shows how severe he will be against such Persons. He will come upon them before they be aware of it, and Cut them in pieces. The Word signifies to cut them in two Pieces, as the Jews were wont to divide their Sacrifices: or (as some think) as some Pagan Nations were wont to punish perfidious Persons, and some more Notorious Malefactors, and give him his Portion with unbelievers, and Hypocrites in Hell, Ch. 13.42. & 25.30. The Case of all Persons that live securely, and debauched Lives, because Judgment is not sped ly Executed, will be sad: but the Case of Ministers that do so will be dre d ul. They are a sort of Sinners, whom God seldom suffereth to live out half their Days: and when he does, yet they shall not escape the severe t Damnation of Hell. They betray a greater trust, and lead Multitudes to Hell with them, and so are the greatest Traytors against the Divine Majesty.