nants of people, on whom the abundant and mighty influences of the Spirit of God shall have been poured out, and nations to be born in a day, by their thorough conversion and cordial submission to the dominion of Heaven, by means of the saints;-that these powerful effusions of the Spirit, and the dominion of Christ by means of his raised and quickened saints, will bring the heathen nations, and the uttermost parts of the earth, the whole world, into peaceful, blessed subjection;-that the risen and glorified saints will be his Kings and Priests, for the administration of the political and religious interests of the nation ;-that the Theocracy, with its temple rebuilt as described by Ezekiel, and established in Jerusalem, shall be the nucleus and centre of all political and religious influences, and all the nations of the earth be united to it."-&c., &c. 1 Here is a host of particulars, to pass a judgment on which individually would be an undertaking too gigantic for us, and if accomplished, useless; for we have observed that, ever since the beginning of the Christian era, all such particular specifications beforehand, of the events foretold in prophecy, have proved delusory, and we firmly believe that they will prove so in this case. The only point to which we wish at present, to direct the attention of our readers, is the idea advanced by our author "that he [Christ] will re-establish the Theocracy in Jerusalem in more than its pristine glory, with its temple rebuilt, and rites of worship adapted to the dispensation in which Jerusalem and the Jewish nation are to stand pre-eminent among the nations"-"that the Theocracy, with its temple rebuilt as described by Ezekiel, and established in Jerusalem, shall be the nucleus and centre of all political and religious influences, and all the nations of the earth be united to it." To avoid misapprehension, we here remark, that we keep this question of the re-establishment of the Jewish Theocracy distinct from that of the literal restoration of the Jews to Palestine, which latter might be advocated on separate and independent grounds. The whole fabric of our author's argument with regard to the restoration of the Theocracy, rests on the untenable principle, that whatever prophecy of the future extension of Christianity is couched under the forms of Judaism, must be fulfilled under these forms. Now if this is a sound principle, we ought to carry it out without flinching at any of the consequences to which it leads. In reference to this very event which we are considering the universal extension of the true religion-God says, "from the rising of the sun unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts." (Mal. 1: 11.) Here is a reference to the Jewish rite of burning sweet incense on the golden altar. But are we to understand that, in the latter days, 1 Duffield on the Prophecies, pp. 164, 165.; If so, then all nations shall literally offer sweet incense to God? the Romish church is, for once at least, more orthodox than we Protestants, or the primitive Apostolic churches. Again, it is said in the prophecies of Zechariah, with reference to the same day, "And it shall come to pass that every one that is left of all the nations that came against Jerusalem, shall even go up from year to year to worship the king, the Lord of hosts, and to keep the feast of tabernacles. And it shall be that whoso will not come up of all the families of the earth unto Jerusalem to worship the king, the Lord of hosts, even upon them shall be no rain, and if the family of Egypt go not up, and come not, that have no rain, there shall be the plague wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles." (Zech. 14: 16-19.) Here we have an extension of the law of the feast of tabernacles, in all its strictness, to "all the families of the earth," and that under the most tremendous penalty. The law of the feast of tabernacles was, that every male should repair, once a year, at a set time, to Jerusalem, and there dwell eight days in booths, in commemoration of the sojourning of the Israelites in tents in the wilderness. (Numb. 29: 12-35. Deut. 16: 12-15.) The kind of argument which goes to prove the literal restoration of "the Theocracy with its temple as described by Ezekiel," goes also to prove the literal visit of all the nations of the earth to Jerusalem annually, to keep the feast of tabernacles, and their residence in that city eight days in booths, according to Zechariah. But this latter is so evidently an impossibility, that no man in his sober senses will contend for its literal fulfilment. Why then contend for the literal restoration of the temple and the Theocracy? But this is not all. In the same chapter of Zechariah, sacrifices are spoken of as still in use. "In that day the pots in the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and Judah, shall be holiness unto the Lord of hosts; and all they that sacrifice shall come and take of them, and seethe therein." (vs. 20, 21.) The allusion is here to the peace-offerings, upon which, after a portion had been burned upon the altar, the offerer and his friends feasted. It follows, according to the principle of interpretation which we are considering, that, in that day, every pot in Jerusalem and Judah will be consecrated to the work of seething the flesh of the peace-offerings that shall be of fered by "all the families of the earth." But inspiration has taught us that literal sacrifices of every kind are done away by the -one perfect sacrifice of Christ. And why contend for this principle of interpretation? Is it not enough that the prophecies of the future glory of God's church that are couched under the symbols of Judaism, be fulfilled in their spirit and substance-more gloriously fulfilled than the prophets themselves were able to conceive of? Must we insist also upon the fulfilment of the Jewish drapery in which they were clothed, in accommodation to the ignorance, carnality, and narrow ideas of the people to whom they were addressed? That the Old Testament prophecy, "Behold I will send you Elijah the Prophet,' may be fulfilled, will it not content us that John the Baptist has come "in the spirit and power of Elias," but must we demand that Elijah himself, the identical man who was translated to heaven, should come again? To us it seems plain that when a prophecy is fulfilled in its "spirit and power," in its very substance, it is enough. If we interpret the prophecy, which is the subject of the present article, in its "spirit and power," disregarding the Jewish symbols in which it is clothed, it foretells the universal triumph of Christianity (which originally proceeded from Jerusalem as her central point of radiation), with the peace, security, and happiness that follow in her train. Less than this, it cannot be understood as asserting. More than this, the laws of sober interpretation do not warrant us to infer from it; although we wish not to affirm that, when the prediction shall have been fulfilled, more will not be seen to have been included in it. Before closing, we wish briefly to allude to an argument upon which the writer above quoted, and those who adopt for substance his views, lay great stress. This is the slow progress of Christianity under the present instrumentalities employed for its propagation; and the apparent hopelessness of its final triumph, without a second miraculous interposition in its behalf. But here we are extremely liable to deceive ourselves, while we look only at the surface, and not at the deep under-current of human affairs. A system of good influences often works for many successive generations against opposing malign influences, without seeming to make much progress; nay, more, without apparently holding its own, and yet in the end comes off triumphant in some mighty struggle, in which it summons to its aid all the resources which it has been silently, but steadily, accumulating for ages. The Jewish Theocracy had for its main end, the establishment in the nation placed under it, of the fundamental truth that Jehovah is the true God, and that beside him there is no other God; and this as preparatory to the introduction of the Christian dispensation. Yet, for many successive centuries of degeneracy, it seemed to be receding further and further from this end, rather than approaching nearer to it. All its resources were exhausted, apparently in vain, upon a stubborn and rebellious race, who only waxed worse and worse under the efforts made to reclaim them. At the era of the Babylonish captivity, the defection had become almost universal. A few good men only, were left to weep over the abominations which they could not prevent. And yet, in the deepest gloom of this night of degeneracy, the Theocracy had almost reached its goal -had almost accomplished the work assigned to it. That final, decisive stroke-the captivity of the nation for seventy yearsbrought all the labors of the patriarchs and prophets for many preceding centuries, to a focus, and the triumph, so far as the outward service of God is concerned, was complete. If another illustration were needed, it could be drawn from the victory of primitive Christianity over paganism. For three centuries of suffering and blood, she had maintained the conflict with the "great red dragon" of imperial Rome, with all the pomp, power, patronage, civil and religious institutions, and ancient traditions of the civilized world arrayed against her; while she had on her side only the truth and the Spirit of God. Never were her prospects apparently more dark than under the fierce and long continued persecution of Dioclesian. But this was the last fiery ordeal of the conflict, and the victory gained here was decisive. And all along her course, Christianity has been impeded as well by the mistakes of her friends, as by the malice of her enemies. But she has survived the perils which have come upon her from both these sources, nor has she survived to no purpose. From every error of her defenders, from every new assault of her foes, some lesson of practical wisdom has been gained, and recorded for the benefit of succeeding generations. The era preceding the Reformation was dark and dreary—an iron age of ignorance and crime; but it was followed by a brighter day than the Church had seen since the primitive ages. Yet very much that had been gained at the commencement of the Reformation, was lost within half a century, through the folly of its friends and the craft of Rome, and the remainder was only half saved. Still, with all these drawbacks, the gain to the cause of truth was incalculable. The principles established in that mighty struggle. of spirituality against formalism, remain in the world-a precious leaven, which is slowly, but certainly, working throughout the whole mass; and, if we do not misinterpret the signs of the times, is preparing the world for a still greater and more successful conflict, in which the truth shall gain such victories over error as earth has never yet witnessed. But whatever is to be the issue of the present agitations in the religious and political world, God's promise is sure. There shall come a day of universal holiness, peace, and blessedness; MOUTH OF THE LORD OF HOSTS HATH SPOKEN IT." FOR THE ARTICLE III. JESUS CHRIST ATTESTED BY MIRACLES, AND YET REJECTED BY THE JEWS. By REV. SAMUEL T. SPEAR, Brooklyn, N. Y. THE title placed at the head of this article, presents a singular fact in the history of this world. Let us endeavor to comprehend this fact. It is manifestly a compound fact, having two parts. In the first part, Jesus Christ is set before our intelligence, as the worker of miracles, and by those miracles proving the truth of his claims, and the certainty of what he taught. This aspect is both historical and extraordinary. What are miracles? They are not simply unusual and extraordinary events; but such as are contrary, and superior to, the established laws of nature, as ascertained by human experience, individual and general, with the exception of that experience which affirms the reality of the miracle. In the very nature of things, miracles cannot be general and common events; these attributes would at once destroy their miraculous character. They are facts, but not such facts as conform to the laws of nature;-in the want of which conformity lies the miraculous property. The direct inference of the theist is, that the miraculous fact must be referred to the power of God for its cause. The propositions given as the conditions of this inference are these, i. e. that there is a God, who has power; that the laws of nature are established by God; that none but Himself can in any instance set them aside, or produce an event contrary thereto; that the law, or laws contravened by the miracle, are certainly ascertained by the human mind. These propositions exist in the aith which affirms the reality of miracles. A miracle is an event calculated to arouse these thoughts from the intellectual dormitory, and bring them out upon the field of mental visibility. It becomes an impressive proof, both of the existence of God, and the direct presence and exertion of his power. The indirect inference from a miracle involves the question of its ultimate design. Since it is of God, what does he mean by this event? It is difficult to adopt more than one answer to this question; and that answer must be this, i. e. God means to authenticate the divine mission of those by whose agency the miracle occurs, and by consequence, the infalliole truth of the messages they deliver. A miracle is God's argument-one method, by which he reasons with men; a call for their attention; Jehovah's finger pointing towards the agent, and bidling others to hear, He, "whom no man hath seen, nor can see," speaks first in the miracle, and then by the lips of its worker. The event is to the beholder, or believer, a simple declaration in |