9 For God hath not appointed us to wrath, but (as wegiem) to the acquisition of salvation through our Lord Jesus Christ,

10 Who died for us, that, whether we wake or sleep, we may live together with him.2 (chap. iv. 17.)

11 Wherefore, comfort one another, and edify (is Tov iva, literally, one the other) each the other, even as also ye do.'

12 Now, we beseech you, brethren, to know them who labour among you, and who preside over you in the Lord, and admonish you ;'

13 And to esteem them very highly (7) with love for their work's sake. Be at peace among yourselves.2

14 (4) On the other hand, we exhort you, brethren, admonish the disorderly,' (chap. iii. 11.), comfort the faint-hearted,2 supports the weak, be of a long-suffering disposition to wards all.

15 Take care that no one return evil for evil to any one, but always pursue ye what IS good, both towards one another, and towards all.

16 Always rejoice.' (Matt. v. 11, 12. Rom. v. 2.)

and passions in a great measure depend, it must be of importance to defend the head against the entrance of such thoughts and ima ginations, as have any tendency to excite bad affections, or carnal desires. But, for that purpose, nothing is better than to have the head so filled with the glorious hope of the salvation offered to us in the gospel, as to exclude all vain thoughts and imaginations whatever. This hope, therefore, is most elegantly termed the Christian's helmet. The exhortation to the Thessalonians to arm themselves, teaches us, that the sons of light must not only watch but fight. See Ephes. vi. 17. note 1.

Ver. 9. God hath not appointed us to wrath.]-The design of God in sending his Son, was not to condemn but to save the world; they, therefore, who are appointed to wrath, are such only who wilfully and obstinately refuse to believe and obey the gospel.

Ver. 10.-1. Wake or sleep. Because the word here used is 22Sud, and not xoxoμ, Whitby thinks the apostle is speaking of natural sleep, and not of death; and that yeye means being on their guard. But Benson hath shewed, that the two first-mentioned words are used indifferently, both by sacred and profane writers, for death. Farther, he observes, that if yenyewμiv signi fies to be on our guard, it is not true, that if we are found asleep, that is, off our guard, we shall live with Christ. The antithesis, therefore, requires that yeyes here should signify to live.

2. Live together with him.1-In the opinion of some commentators, this imports, that the righteous in the state of the dead still live with Christ. But, in my opinion, the apostle is here speaking of their living with Christ after the resurrection.

Ver. 11. Edify each the other, even as also ye do.]-This being the exhortation with which the apostle concluded his discourse, chap. iv. 18. concerning Christ's carrying with him into heaven those who are alive at his coming, and those who are then raised from the dead, it shews that the expression, ver. 10. 'Whether we wake or sleep,' means, 'Whether we are alive or dead.'-It were much to be wished, as Chandler observes, that Christians, entering into each other's true interests, would banish from their con versation that calumny, slander, folly, and flattery, which engrosses so much of this short transitory life; and, by discoursing of things of substantial worth, endeavour to fortify each other against the snares of life, and those innumerable temptations which lie in wait to ruin us. With what comfort should we meet each other at the great day, were we on that occasion able to recollect, that in general we had managed our conversation to our mutual advantage! For we should then be sensible, that in some measure we owe our glory to our concern for, and fidelity to, each other. Besides, the remembrance of this will enlarge the love of the saints to each other in the future state.

Ver. 12. Know them who labour among you, &c.]-Though the church of the Thessalonians was but newly planted when the apos tle left them, he had, before his departure, given it its full form; for he had appointed them elders, to perform the ordinary functions of the ministry, and to preside in their religious assemblies, as he appointed elders in the newly planted churches, mentioned Acts xiv. 23.-Farther, from this passage it appears, that the eldership, in the apostle's days, was distinguished into three orders: 1. Tou; VTS

v, 'Those who laboured among them,' in the work of the

ministry, by preaching, catechising, and dispensing the sacramentst 2. Tous Teamμvous μ, 'Those who presided over them;' that is, who, in their public meetings for worship, shewed in what order individuals were to exercise their spiritual gifts; and appointed the places and times of these meetings : 3. Τους νουθετούντας ύμας, Those who observed the behaviour of individuals, and gave to such as were faulty the admonitions and reproofs necessary to their amendment.' For your signifies to admonish with reproof. See Tit. iii. 10. note 2.-Perhaps this office belonged to the bishops.

Ver. 13.-1. And to esteem them very highly with love, for their work's sake.]-From this we learn, that the respect due from Christians to their ministers, is founded upon their diligence and faithfulness in preaching the word, and in admonishing those who err, rather than upon the dignity of their character, as rulers of the church.

2. Be at peace among yourselves. Some ancient MSS. and versions read here sy aurois, with them: 'Be at peace with them' who preside over you, &c. But as the clause is not joined with what goes before by any copulative, I rather think it a distinct precept to avoid discord, which is the ruin of any society.

Ver. 14.-1. On the other hand, we exhort you, brethren, admonish the disorderly.]-ATXTOUS is a military term, and signifies those who break their ranks, or desert their post, so that they cannot perform their duty as soldiers, especially in battle. It is fitly used, to denote those who neglect the proper duty of their office or station. The beauty of this passage is well illustrated by Mr. Blackwall, who says, "It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied." Sac. Class. vol. i. p. 257.

2. Comfort the faint-hearted.]—0x, according to Grotius, are persons who in adversity are dejected. But, in Chandler's opinion, they are persons who entertain worse thoughts of themselves then they ought to do. Of this sort, there may have been some among the Thessalonian brethren, who, having been great sinners, were oppressed with sorrow for their former offences, and afraid, lest the continued persecution to which they were exposed should make them renounce the gospel.

3. Support the weak.]-Avтia, is to bear a thing on the side opposite to a person who bears it at the same time. In this place, it signifies our assisting the weak in understanding with our advice, when they are at a loss how to direct themselves.

Ver. 16. Always rejoice. Here, and in what follows, the apostle turns his discourse to the people. In advising us always to rejoice, he does not mean that we should be insensible of our afflictions; but that in affliction we should not lose the joy which the glorious discoveries of the love of God and of Christ, made to us in the gospel, are fitted to yield. The truth is, affliction is the time when God gives the most abundant measures of his Spirit to his children, and raises their faith in the promises of the gospel, and strengthens their trust in his providence; by all which they obtain such peace and joy as nothing can overcome.-See Philip. iv. 4. note.

22 Abstain from all appearance of evil. 23 And may the God of peace himself sanctify you wholly; and may your whole person, the spirit, and the soul, and the body, be preVer. 17. Pray without ceasing.]-This does not mean, that we should never intermit praying, but that we should observe the stated seasons of prayer. Thus, Luke xxiv. 53. They were continually in the temple praising God,' means, that they resorted to the temple at the time of the morning and evening sacrifice; and, according to the custom of the Jews, offered their prayers and praises while the incense was burning. See Rev. viii. 3. And as the morn ing and evening sacrifice is called the continual burnt-offering, Exod. xxix. 42. they who regularly observed that season of prayer, were said to pray continually, and night and day. Acts xxvi. 7. Our twelve tribes instantly serving God night and day,' &c.-But besides outward worship, there is due to God worship also in spirit, consisting in habitually cherishing just conceptions of his charac ter and government; in placing our affections on him as their highest object; in submitting our will to his in all things; and in relying upon him for our happiness, both in prosperity and in adversity. Where these dispositions prevail, the person may be said to pray without ceasing; and to make them habitual, care in performing the outward acts of worship is of great use. Farther, frequently and humbly to ask the assistance and protection of God, and to return him thanks for the blessings we derive from his providence, are duties so natural, and so necessary to our happiness, that one would think no person or family could live in the habitual neglect thereof. And yet how many are there who do so!

Ver. 18. In every thing.]-This clause may be translated, For every thing give thanks. See Ephes. v. 20. note 1. But the preposition there is se, not sv, as here.

Ver. 19. Quench not the Spirit.]-Here, the Spirit denotes the miraculous gifts which were bestowed on the first Christians, called Heb. ii. 4. 'Distributions of the Holy Spirit.'-From this precept, as well as from that to Timothy, 'Stir up the gift of God which is in thee,' 2 Tim. i. 6. it appears that even the miraculous powers might be improved; and that the continuance of them with individuals, depended in a great measure upon the right temper of their minds, and upon the proper use which the spiritual men made of their gifts. The Greek words in which the above-mentioned precepts are expressed, have a relation to those flames of fire by which the presence of the Spirit was manifested, when he fell on the apos iles and brethren, as mentioned Acts ii. 3. For in this passage the banishing of the Holy Ghost is expressed by words which signify the extinguishing of flame: To Ilvivμe un obvVUTI, 'Quench not the Spirit. On the other hand, the strengthening the spiritual gifts, by exercising them properly, by banishing all vicious passions, and by cherishing inward purity, is expressed in words which denote the blowing up of fire into flame. 2 Tim. i. 6. 'I put thee in mind (αναζωπυρείν το χάρισμα του Θεού) to stir up the spiritual gift of God which is in thee;' literally, to stir up as fire the spiritual gift. Some commentators suppose these precepts have a respect likewise to the ordinary influences of the Spirit, which, without doubt, equally with the extraordinary, are banished by resisting or abusing them, and by indulging sensual, malevolent, worldly dispositions; but are cherished by yielding to their influence, and by cultivating a virtuous temper of mind.

Ver. 20. Despise not prophesying.]-M EVITE, literally, do not set at nought. This precept, in a more general sense, is de signed for those who neglect attending the public worship of God, on pretence that they are so wise, or so well instructed, that they can receive little or no benefit from it. But such should consider, that the spiritual life is maintained in the soul, not so much by new knowledge, as by the recollection of matters formerly known, and by serious meditation thereon.

Ver. 21.-1. Prove all things. This precept may have been originally intended for those spiritual men who had the gift of discerning spirits, and whose office it was to try those who pretended to prophesy, or to speak by inspiration; and to direct the church in their opinion concerning them. Nevertheless, it may well be understood in a more general sense, as requiring Christians in all ages, before they receive any religious doctrine, to examine whether it be consonant to right reason and to the word of God. On this precept Benson's remark is, "What a glorious freedom of thought do the apostles recommend! And how contemptible in

2. KATTI-This word signifies to hold a thing firmly in one's hand. Applied to the mind, it denotes the sincere approbation of a thing, and the close adherence to it.

Ver. 23.-1. Your whole person. -So I have translated xxλngor v, because the word signifies the whole of a thing given by lot; consequently the whole of any thing; and here, the whole frame of our nature, our whole person. Accordingly, Chandler has shewed that this word is applied to a city, whose buildings are all standing; and to an empire, which hath all its provinces; and to an army, whose troops are undiminished by any accident or calamity.

2. The spirit, the soul, and the body.-The Pythagoreans, Platonists, and Stoics, divided the thinking part of man into spirit and soul; a notion which they seem to have derived from the most ancient tradition, founded, perhaps, on the Mosaic account of the formation of man, Gen. ii. 7., and therefore it was adopted by the sacred writers. See Whitby's note here, who says, Gassendus and Willis have established this philosophy beyond all reasonable contradiction. But others are of opinion, that as the apostle's design was to teach mankind religion, and not philosophy, he might use the popular language to which the Thessalonians were accus. tomed, without adopting the philosophy on which that language was founded; consequently, that his prayer means no more, but that they might be thoroughly sanctified, of how many constituent parts soever their nature consisted.

The passage of Genesis above stated runs thus: "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul,' that is, an animal. The same appellation is given to the beasts, Gen. i. 24. God said, Let the earth bring forth the living creature (Heb. the living soul) after his kind, cattle,' &c. Wherefore, the formation of the animal part of our nature only is described Gen. ii. 7. the formation of our spiritual part having been formerly declared: Gen. i. 27. So God created man in his own image: in the image of God created he him: male and female created he them;'-both the male and the female of the human species created he in the image of God. Moses's account, thus understood, implies, that we have both an animal and an intellectual nature; that in his animal nature man is the same with the beast; for, like the beast, he hath a body united to his soul. And as the soul of the beast is the seat of its sensations, and is endowed with appetites and passions, such as anger, hatred, lust, &c. so the soul of man is the seat of his sensations, appetites, and passions. And though his body, in its form, differs from that of a beast, it resembles it in being made out of the ground: its members have a general resemblance to the members of a beast; the bodies of both are nourished by food; they grow to a certain bulk; they continue in their mature state a determined time; after which they gradually decay, and at length die, unless destroy. ed before by some accident. To the life of both the presence of the soul in the body is necessary; and to the presence of the soul, it is requisite in both that the bodily organs, called vital parts, be in a fit state for performing their several functions. Such is the life which man enjoys in common with the beast.

Because it hath been commonly supposed that God's words to Adam, Dust thou art, and to dust thou shalt return,' were spoken to him as an animal, some have inferred, that not his body alone, but his animal soul, was made of the dust, and returned to the dust. And in support of their opinion, they appeal to Solomon's words, Eccles. in. 18, 19. where he affirms, that the soul both of man and beast is of the dust, and returns to the dust; on which account he calls inan a beast. Others affirm, that dust or matter, however modified and refined, is not capable of sensation, the lowest degree of thought, and far less of imagination and memory,-faculties which the beast seems to partake of in common with man. And therefore they understand the above expressions as importing, not that the soul of man and beast is material, but that it is mortal; be. cause, it is no more contrary to reason that an incorporeal soul should cease to be, than that it should have begun to exist. But without pretending to determine, whether the soul, which man

epistle; in which, as in the former, Silas and Timothy joined him, to shew that they were of the same sentiments with him concerning that momentous affair.

The foregoing account of the occasion and design of writing the second epistle to the Thessalonians, is taken from chap. ii. 1. where the apostle besought the Thessalonians, with relation to the coming of Christ, and their gathering together around him,' (described in his former epistle, chap. iv. 14–18.), not to give the least heed to any teacher pretending to a revelation of the Spirit, who affirmed that the day of Christ was at hand; or who brought any verbal message or letter to that purpose, as from him. The whole was a falsehood, wickedly framed. And to convince them that it was a falsehood, he assured them in the most express terms, that before the day of the Lord there will be a great apostasy in the church; that the man of sin is to be revealed; that he will oppose and exalt himself above every one who is called God, or who is an object of worship; and that he will sit, or continue a long time, in the church, as God. Then he put this question to the Thessalonians, ver. 5. 'Do ye not remember, that when I was yet with you I told you these things?' So that if they had recollected the apostle's discourses, they would easily have perceived the falsehood of the things which the deceivers pretended to inculcate as a message from him.-The chief design, therefore, of this epistle was, to convince the Thessalonians that the apostle and his assistants did not entertain the opinion imputed to them, that the coming of the Lord and the day of judgment were to happen in their lifetime; and to foretell the rise and progress of the 'mystery of iniquity,' together with the coming and destruction of the man of sin;' that the faithful, being forewarned, might not be surprised at these events when they took place in the church.

SECT. II. Of the Time and Place of Writing the

Second Epistle to the Thessalonians.

6

PAUL'S second epistle to the Thessalonians is thought, by the best critics and chronologers, to have been written from Corinth, during his first abode in that city. For the error it was designed to correct being of a most pernicious nature, as shall be shewed immediately, and requiring a speedy remedy, it is natural to suppose the apostle would write it as soon as possible after the messenger who carried his former letter returned, and gave him an account of the disorders which prevailed among the Thessalonians.-That the apostle wrote this second letter not long after the first, seems probable for this reason also, that Timothy and Silvanus, who joined him in his first letter, were still with him, and joined him in the second. And seeing in this epistle he desired the brethren to pray, that he might be delivered from brutish and wicked men,' chap. iii. 2. it is probable he wrote it soon after the insurrection of the Jews at Corinth, in which they dragged him before Gallio the proconsul of Achaia, and accused him of 'persuading men to worship God contrary to the law,' Acts xviii. 13. It seems the ignorance and rage of the unbelieving Jews had made such an impression upon the apostle's mind, that he was afraid of encountering them again; and therefore he begged the Thessalonians to pray that God would deliver him from all such furious bigots, who, though they professed to believe in the true God, shewed, by their actions, that they were destitute of every good principle whatsoever. This epistle, therefore, being written at Corinth soon after the former, we cannot be much mistaken in supposing that it was dated A. D. 52, in the end of the twelfth, or in the beginning of the thirteenth year of the reign of Claudius, the successor of Caius.

On supposition that this is the true date of the epistle, Grotius, who makes the emperor Caius the man of sin,

and Simon Magus the wicked one, whose coming is foretold 2 Thess. ii., hath fallen into a gross error; as hath Hammond likewise, who makes Simon Magus the man of sin and the wicked one. From the history of the Acts we know, that Simon had of a long time bewitched the Samaritans with his sorceries, when Philip preached the gospel to them. After leaving Samaria he went, according to Grotius and Hammond, to Rome, and was honoured as a god in the beginning of the reign of Claudius. Now, seeing in the second epistle to the Thessalonians, which was written in the end of the reign of Claudius, the revelation of the man of sin is spoken of as an event to happen in some future period, it is plain that neither Caius, who was then dead, nor Simon, who is said to have revealed himself at Rome as a god in the beginning of the reign of Claudius, can be the man of sin, and wicked one, whose coming and revelation are foretold in that epistle.

SECT. III.-Shewing that none of the Apostles believed the Day of Judgment was to happen in their Lifetime.

GROTIUS, Locke, and others, have affirmed, that the apostles of Christ believed the end of the world was to happen in their time; and that they have declared this to be their belief, in various passages of their epistles. But these learned men, and all who join them in that opinion, have fallen into a most pernicious error. For thereby they destroy the authority of the gospel revelation, at least so far as it is contained in the discourses and writings of the apostles; because, if they have erred in a matter of such importance, and which they affirm was revealed to them by Christ, they may have been mistaken in other matters also, where their inspiration is not more strongly asserted by them than in this instance. In imputing this mistake to the apostles, the deists have heartily joined the learned men above mentioned, because a mistake of this sort effectually overthrows the apostles' pretensions to inspiration. It is therefore necessary to clear them from so injurious an imputation.

And, first, with respect to Paul, who was an apostle of Christ, and Silvanus, who was a prophet and chief man among the brethren, and Timothy, who was eminent for his spiritual gifts, I observe, that the epistle under our consideration affords the clearest proof that these men knew the truth concerning the coming of Christ to judge the world. For in it they expressly assured the Thessa lonians, That the persons who made them believe the day of judgment was at hand, were deceiving them: That before the day of judgment there was to be a great apostasy in religion, occasioned by the man of sin, who at that time was restrained from shewing himself, but who was to be revealed in his season: That when revealed, he will sit, that is, remain a long time in the church of God, as God, and shewing himself that he is God: And that afterwards he is to be destroyed. Now, as these events could not be accomplished in the course of a few years, the persons who foretold that they were to happen before the coming of Christ, certainly did not think the day of judgment would be in their lifetime. And as for the expressions in the former epistle, which have been thought to imply that Paul believed the day of judgment at hand, we have shewed, in note 1. on 1 Thess. iv. 15. that they are mere rhetorical forms of expression, which ought not to have been made the foundation of a doctrine of this magnitude. Besides, St. Paul, Rom. xi. 23-36. by a long chain of reasoning having shewed, that, after the general conversion of the Gentiles, the Jews in a body are to be brought into the Christian church, can any person be so absurd as to per severe in maintaining, that this apostle believed the end of the world would happen in his own lifetime?

Next, with respect to the apostle Peter, I think it plain, from the manner in which he hath spoken of the coming of Christ, that he knew it was at a great distance: 2 Pet. iii. 3. Knowing this first, that scoffers will come in the last of the days, walking after their own lusts; 4. And saying, where is the promise of his coming? For from the time the fathers fell asleep, all things continue as at the beginning of the creation. 8. But this one thing, let it not escape you, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. 9. The Lord who hath promised, doth not delay, in the manner some account delaying.' Now, seeing Peter hath here foretold, that in the last age the wicked will mock at the promise of Christ's coming, on account of its being long delayed, and from the stability and regularity of the course of nature, during so many ages, will argue that there is no probability that the world will ever come to an end, it is evident that he also knew the coming of Christ to judgment was at a very great distance, at the time he wrote that epistle.

The same may be said of James. For in the hearing of the apostles, elders, and brethren, assembled in the council of Jerusalem, he quoted passages from the Jewish prophets, to shew, that all the Gentiles were, in some future period, to seek after the Lord, Acts xv. 17. But if James looked for the general conversion of the Gentiles, he certainly could not imagine the end of the world would happen in his time.

Lastly, the apostle John, in his book of the Revelation, having foretold a great variety of important events respecting the political and religious state of the world, which could not be accomplished in a few years, but required a series of ages to give them birth, there cannot be the least doubt that he likewise knew the truth concerning his master's second coming. And therefore, to suppose that he imagined the day of judgment was to happen in his own lifetime, is a palpable mistake.

Upon the whole, seeing the apostles, and other inspired teachers of our religion, certainly knew that the coming of Christ to judgment was at a great distance, every impartial person must be sensible they have been much injured, not by the enemies of revelation alone, but by some of its friends, who, upon the strength of certain expressions, the meaning of which they evidently misunderstood, have endeavoured to persuade the world that the apostles ignorantly believed the day of judgment was at hand. These expressions may all be applied to other events, as shall be shewed in the next section; and therefore they ought to be so applied, because candour requires that sense to be put on an author's words which renders him most consistent with himself.

and the temple, abrogated the Mosaic institutions, and established the gospel, are called by the apostles his coming and day; not only in allusion to the ancient prophetic language, but because Christ himself, in his prophecy concerning these events, recorded Matt. xxiv., hath termed them the coming of the Son of Man, in allusion to the following prophecy of Daniel, of which his own prophecy is an explication; Dan. vii. 13. I saw in the night visions, and behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days. And they brought him near before him. 14. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.' This prophecy, the Jewish doctors with one consent interpreted of their Messiah, and of that temporal kingdom which they expected was to be given him. Farther, they supposed he would erect that temporal kingdom by great and visible exertions of his power, for the destruction of his enemies. But they little suspected, that themselves were of the number of those enemies whom he was to destroy, and that his kingdom was to be established upon the ruin of their state. Yet that was the true meaning of 'the coming of the Son of Man in the clouds of heaven.' For while the Jewish nation continued in Judea, and observed the institutions of Moses, they violently opposed the preaching of the gospel, by which Messiah was to reign over all people, nations, and languages. Wherefore, that the everlasting kingdom might be effectually established, it was necessary that Jerusalem and the Jewish state should be destroyed by the Roman armies. Now, since our Lord foretold this sad catastrophe, in the words of the prophet Daniel, Matt. xxiv. 30. And they shall see the Son of Man coming in the clouds of heaven, with power and great glory;' and, after describing every particular of it with the greatest exactness, seeing he told his disciples, ver. 34. This generation shall not pass till all these things be fulfilled;' can there be any doubt, that the apostles (who, when they wrote their epistles, certainly understood the true import of this prophecy), 'by their master's coming,' and by the end of all things,' which they represent as at hand, meant his coming to destroy Jerusalem, and to put an end to the institutions of Moses?-It is no objection to this, that when the apostles heard Christ declare, 'There shall not be left here one stone upon another, that shall not be thrown down,' they connected the end of the world, or age, with that event: Matt. xxiv. 3. 'Tell us, when shall these things be, and what shall be the sign of thy coming, (και συντελείας το aves), and of the end of the age?' For, as the Jewish

in the New Testament.

Is this Article I propose to shew, that there are other comings of Christ spoken of in scripture, besides his coming to judgment; and that there are other things besides this mundane system, whose end is there foretold; and that it is of these other matters the apostles speak, when they represent the day of their master, and the end of all things, as at hand.

1. First, then, in the prophetic writings of the Jews, (2 Sam. xxii. 10-12.; Psal. xcvii. 2-5.; Isa. xix. 1.), great exertions of the divine power, whether for the salvation or destruction of nations, are called the coming, the appearing, the presence of God. Hence it was natural for the apostles, who were Jews, to call any signal and evident interposition of Christ, as governor of the world, for the accomplishment of his purposes, his coming, and his day. Accordingly, those exertions of his power and providence, whereby he destroyed Jerusalem

the age before the law, the age under the law, and the age of the Messiah; the apostles knew that the age under the law was to end when the age under Messiah began. And therefore, by the end of the age, they meant, even at that time, not the end of the world, but the end of the age under the law, in which the Jews had been greatly oppressed by the heathens. And although they did not then understand the purpose for which their master was to come, nor the true nature of his kingdom, nor suspect that he was to make any change in the institutions of Moses; yet when they wrote their epistles, being illuminated by the Holy Ghost, they certainly knew that the institutions of Moses were to be abolished, and that their master's kingdom was not a temporal, but a spiritual dominion, in which all people, nations and languages, were to be governed, not by external force, but by the operation of truth upon their minds, through the preaching of the gospel.