is very likely that we shall find the meaning of our text. If the reader will look at the parable of the vineyard, recorded Matt. xxi., and be careful to observe the condemnation which the enemies of Jesus passed on themselves by answering the question which Jesus put to them at the close of the parable, our subject will be brought into the light. See verse 40, &c. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto him, he will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season. Jesus saith unto them, did ye never read in the Scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Here, let us carefully ask, when was that time, in which the kingdom of God was taken from the Jews and given to the Gentiles? Keep this parable of the vineyard in mind; carefully observe that Jesus was rejected and slain by those wicked husbandmen; and also that he was the stone which the builders rejected, and compare with the text which we are considering. "He that rejecteth me, and receiveth not my words, hath one that judgeth him : the word that I have spoken, shall judge him in the last day." That is the day when the Lord of the vineyard cometh, and miserably destroyeth those wicked husbandmen, and letteth out his vineyard to other husbandmen.

son.

Corresponding with the parable of the vineyard, above noticed, we find the following in Matt. xxii. See the parable of the marriage which the king made for his Verse 7. "But when the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burned up their city." When was the city of those wicked Jews, who rejected Jesus, who did not receive his word, and who put him to

death, burned; and when were they destroyed by the armies which God sent against them? When these things took place, our text was fulfilled. This period

of time is called in Matt. xxiv. the end of the world, meaning the end of the Jewish age. It was so clearly set forth by Jesus, and limited to the generation in which he lived, that it is often referred to, by the apostles in their writings. See Heb. x. 25. But exhorting one another; and so much the more as ye see the day approaching." Now it will strike the mind of the reader at once, that the apostle would not have used this form of expression, had it not been a fact, that a certain period or day was generally expected, and well understood. And it is equally apparent, that the day to which he alluded, was near at hand, at the time he wrote. The signs of this day were at that time apparent. See 1 John ii. 18. "Little children, it is the last time; and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time." This last time, and the last day, mentioned in our text, are undoubtedly the same time or day. When Jesus spake of the signs which should precede the destruction of Jerusalem, he mentioned what John in the above quoted passage alluded to. Matt. xxiv. 24. "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."

LX. "I pray for them; I pray not for the world, but for them which thou hast given me for they are thine." John xvii. 9.

It has been inferred from this passage, that Jesus refused to pray for all mankind. "I pray not for the world," he said, that is, for the wicked, unbelieving world. And from this, it is argued, that the unbelieving world is beyond the hope of mercy, and can never be saved.

But we are confident, that such an inference is altogether unjustifiable. Jesus was in the habit of praying

for his most bitter enemies; he prayed for his murderers. He taught his disciples to love their enemies, and bless them.

A careful examination of John xvii. will show, that the common use which is made of the passage at the head of this section, is altogether unjustifiable. Let the reader take his Bible and commence the reading of John xvii. He will find, that in that part of the prayer which ends with the fifth verse, Jesus prayed for himself only. If he will read. from the beginning of the sixth, to the end of the. 19th verse, he will be satisfied that Jesus was not praying for the world, but his apostles only. If he will then begin the twentieth verse, he will see that Jesus, instead of saying that these. were all for whom he ever permitted himself to pray, says,. "NEITHER PRAY I FOR THESE ALONE." He prayed for his disciples only at one time, and then he prayed "not for the world." But the words just quoted show that, afterwards he prayed for others. . If the reader wishes to know who were those others for whom he prayed, by reading through the chapter, he can ascertain. He prayed for those who should believe on him through the word, that they all might be. one, as he and his Father were one. He prayed ⚫ afterwards for "THE WORLD"; that it might believe and know that he was sent of God. This agrees with the object.of his mission. He died for the world; he gave himself a ransom for all, to be testified in due time"; and John testifies, that the Father sent him "to be the Saviour of the world." People have obtained wrong ideas of this prayer, because they did not read it through with attention.

"

LXI. "Those that thou gavest me, I have kept, and none of them is lost but the son of perdition." John xvii. 12.

There is no doubt, that Judas is here referred to by "the son of perdition."

Judas was lost; but mark, the passage does not say he was endlessly or irrecoverably lost. Jesus came

into the world, to seek and save that which was lost. And there is not a hint in the whole Bible, that any are irrecoverably lost, so that the grace of Christ cannot reach them. "Where sin abounded, grace did much more abound." Rom. v. 20. Grace shall abound over all sin.

Why was Judas called the son of perdition? Because he was lost. It is a Hebrew form of speech. The son of any thing, according to oriental idiom, may be either what is closely connected with, dependent on, like it, the consequence of it,,worthy of it, &c. See my Illustrations of the Parables," p. 97. Perdition signifies any lost condition; and a son of perdition, is. one that is lost. But remember, Jesus came to save

the lost.

But for further remarks on this text, and for the examination of the case of Judas, at large, see Section. XXX., of this chapter, under Matt. xxvi. 24.

LXII. "That he might go to his own place." Acts i. 25.

These words are thought, by some, to furnish indubitable evidence of the endless damnation of Judas. He went to his own place, it is said; and then it is added, his own place was hell.

But we are confident this passage does not respect Judas at all; but his successor in the apostleship. The church was gathered together at Jerusalem. And Peter proposed to fill the vacancy occasioned by the apostasy of Judas. He quoted a passage from the Psalms; "His bishopric let another take." The church appointed two of their good men, desiring God to show which of the two would be most acceptable in his sight. And they prayed. Is it to be supposed, they prayed that Judas might go to hell?

By a slight transposition in the words, of the narration, it will be seen, that the expression, might go to his own place, referred not to Judas, but to the person who was to succeed him in the bishopric. "And they prayed and said, Thou, Lord, which knowest the hearts

of all men, show whether of these two thou hast chosen,. that he may take part of this ministry and apostleship, . that he might go to his own place, from which Judas, by transgression, fell:" Acts i. 24, 25. Thus it will be seen, that the place was the place in the apostleship. Judas did not go to it, but fell from it by transgression.

Dr. Priestley thought, that a parenthesis should be introduced into the verse, thus; "Show whether of these two thou hast chosen, that he may take part of this ministry and apostleship, (from which Judas, by transgression fell,) that he [viz. the one who succeeded Judas] might go to his own place," meaning the bishopric. See the commentary of Adam Clarke, at the . end of Acts, chap. i.

LXIII. "And as many as were ordained to eternal life, believed." Acts xiii. 48.

This is regarded; by some, as a very difficult text to understand; inasmuch, as it seems to teach the doctrine of election to eternal life, and, by antithesis, reprobation to eternal death. It is awful to charge upon the God of heaven, a design and intention to make his creatures endlessly miserable, of all errors, this is the most injurious. God has certainly no decree adverse to the final holiness of all men. Does not his holiness crave, that all men shall be holy? Does he not invite all, saying, "Ho, every one that thirsteth, come ye to the waters "? "The spirit and the bride. say come, and whosoever will, let him come, and partake of the water of life freely." So saith. the Bible. Surely, there is no decree against man's final salvation, for such precious invitations to all mankind would not be found in the Scriptures, if God had excluded any from salvation by a divine decree. Paul says to Timothy; "God will have all men to be saved, and come to the knowledge of the truth." That God, who wills the salvation of all, has not excluded any from salvation by a divine decree.