Now, all this is equivalent to affirming that, when the Lord comes, the material heavens, earth, sea, time, and nations shall be no more. It is, therefore, incumbent on them to show that all the prophecies that respect these heavens, earth, sea, time, and nations, have been fulfilled. this is their strong and oft-repeated assertion.

Indeed,

Will any one skilled in that theory, please reconcile it and John's intimations in the following particulars ?

First. John gave a thousand years' respite from Satan's influence. (Rev. xx.. 1.) And how shall we count a thousand years after time is no more?

Second. John speaks of nations existing after the thousand years are past. Are we to expect new nations to be created after the present nations are destroyed? He also speaks of the earth, in its common acceptation, as existing after the thousand years are ended. His words are, "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations. which are in the four quarters of the earth, whose number is as the sand of the sea. They went up upon the breadth of the earth, and compassed the camp of the saints," &c. Now all this is positively said to occur after the millennium-that is, after time, earth, sea, and nations shall have been destroyed, there shall be a thousand years; the present earth, and sea, and nations, numerous and puissant.

Are these prophecies fulfilled? And if not, what disposition shall we make of Mr. Miller's theory? I will promise three new difficulties when these three are solved by any one who is now exciting the community with the delusive notion that the present world is about to end this year; or very soon. I must again repeat, that I have never seen weaker premises, nor weaker reasonings, in support of so much strong assertion and assurance, as is daily falling under my observation. If any one calls these specifications small matters, he will please remember that we shall expect him the more easy to dispose of them. I shall make but few demands at a time, and shall expect clear, full, and satisfactory answers. A. C.

THE JEWS.

(From the Carthage Evangelist.)

"As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes: for the gifts and calling of God are without repentance."-Rom. xi. 28, 29.

AMONG the exciting questions of this age of expectation, the final destiny of the Jewish nation, this standing monu ment of the truth of prophecy, very properly holds a distinguishing rank. In their history will be filled up the measure of all prophecy; and to settle the meaning of scripture relative to them, will involve the settlement of many other questions. Whether the Jews will ever be gathered as a nation or not, is being made a question of primary importance between the advocates of the immediate coming of the Lord, and their opponents. In the last number of the Israelite the question is brought before us, under discussion between our beloved brethren, Dr. Winans and N. Field, the editor.

Now, after having examined the subject for many months, with all the resources the brethren on both sides have thrown before us, we have come to the conclusion that the question, "whether the Jews will again be gathered ?" does not affect the question of our Lord's immediate advent, as we believe that the redemption of God's original and chosen people is one prominent feature in the great revolutions which are to characterize the time of the coming of the Lord. On this subject we shall have to dissent from our brother of the Israelite, in some particulars. We think the subject is fairly brought before him by our concise and comprehensive brother, of Jamestown; and that he has entirely failed to meet the points at issue.

In brother Field's classification, numerically stated, of things which he says we learn from the examination, he says we learn

"Second, that they are not cast away so that they cannot believe."

To this we answer, that, from the Bible and facts, we learn just the contrary, as it respects the "times of the Gentiles." The apostle John says, "therefore they could not believe, because Isaiah said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.' These things said Isaiah, when he saw his glory."-John xii. 39. And of this fact Paul speaks thus, "For I would not, brethren, that you should be ignorant of this mystery-that blindness in part is happened unto Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come to Zion the Deliverer," &c.-Rom. xi. 25, 26.

And now, to our mind, it is a most glaring assumption, to say that "Israel," in verse 25, and Israel in the next sentence, verse 26, is not to be understood in the same sense.

Please to open your book, brother Field, and take another look at the 25th and 26th verses of the xi. of Romans; and remember that if "Israel" in the 25th and 26th verses means the same, then the Jewish nation could not believe, were blinded, until the Gentile period ends: and then will the Redeemer come to Zion, and turn away ungodliness from Jacob (Israel).

"Now the question is," says brother Field, "Has the Deliverer come out of (to) Zion, and has he turned away ungodliness from Jacob, according to the covenant referred to?" We answer, No. And he is not to do this until the fulness of the Gentiles be come in! He adds, "If not then the salvation of Israel will not be until the Lord comes." Exactly so, Paul teaches.

But, to this view of the subject brother Field objects. "Human agency," says he," is excluded from this work; the gospel has nothing to with it; and hence God makes a difference between Jews and Gentiles, purifying their hearts upon different principles. Instead of the Saviour being the author of eternal salvation to all that obey him, he personally appears for the salvation of the disobedient!"

In reply to the above inferences, we would say, They are just so many assumptions. It remains for brother Field to show that, if the Jews are saved at the coming of the Lord, they will be saved without obedience, have their hearts purified without faith, and that God will make a difference between Jew and Gentile. We arrive, from the same premises, at very different conclusions. We believe that their blindness will be removed, that they will say, "Blessed is he that cometh in the name of the Lord," and that through the "mercy of the Gentiles, they shall also receive mercy.'

Our brother says, "There is a natural and a spiritual Israel;" and adds, "Now the question is, what Israel and what covenant does he mean?" Exactly; this is the very question. When Paul says, "All Israel shall be saved," does he mean the spiritual or natural Israel? We answer, unhesitatingly, that he means the "natural," blinded Israel.

Blindness in part is happened to Israel until the fulness of the Gentiles be come in; and so all Israel shall be saved." By what rule of language or logic will brother Field show that the first Israel above, means the seed of Abraham, and

the second, the Christians? Touching the Israel that shall be saved, Paul says, "This is my covenant unto them when I shall take away their sins, as concerning the gospel, they are enemies," &c.

Who are enemies? Answer. The Israel that shall be saved! Turn to the passage and look, brother Field. The antecedent to them and they in the 27th and 28th verses, is the Israel or Jacob of the 26th verse. But you say that the Israel in the 28th verse is the spiritual Israel; if so, then Paul has said in the 28th verse, that the spiritual Israel are enemies for your [whose?] sake. What do you say to this brother Field?

The next assumption of brother Field, and one of very great importance in the examination of this subject is, that the covenant spoken of in the lix. of Isaiah, in the context of which the promise is, that the Redeemer should come to Zion, is the same covenant spoken of in the xxxi. of Jeremiah, called a new covenant." Will brother Field reexamine these two prophetic scriptures with the question before him. Do Isaiah and Jeremiah speak of the same things? We now affirm they do not. Jeremiah speaks of a new covenant, referring to that made at Sinai as the old one: while Isaiah alludes to a covenant which God made anterior to that at Sinai. Jeremiah's covenant is, undoubtedly, the gospel institution; while Isaiah's is just as undoubtedly the covenant originally made with Abraham; one of the stipulations of which was, that his seed should inherit the land of promise for ever.

Now, as the law intervened which excluded the Gentile, until the seed should come by whom a universal blessing was promised to the nations; so the gospel again intervenes from which the Jews are excluded until the fulness of the Gentiles be come in, and the time comes for the saints to possess the kingdom. Then will God's ancient people; after having endured the terrible and long-protracted punishment of Almighty God, realize the promise made to their venerable father; and in the emphatic language of Isaiah, "The Redeemer will come to Zion, and turn away ungodliness from Jacob." He will then "put on righteousness as a breastplate, and a helmet of salvation upon his head; and put on the garments of vengeance for clothing, and be clad with zeal as a cloak. According to their deeds will he repay fury to his adversaries, and recompense to his enemies." 17, 18. "And the sons of the strangers shall build up thy

walls, and their king shall minister unto thee; for in my wrath I smote thee; but in favour have I had mercy on thee. Therefore thy gates shall be open continually, that men may bring unto thee the forces of the Gentiles. The sons also of them that afflicted thee shall come bending unto thee, and all they that despised thee shall bow down at the soles of thy feet; and they shall call thee the City of the Lord the Zion of the Holy One of Israel. Whereas thou hast been forsaken and hated-I will make thee an eternal excellency, a joy of many generations."

"Thou shalt suck the milk of the Gentiles; and know that I am thy Saviour and thy Redeemer, the Mighty One of Israel." Please read the whole of the lx. chapter of Isaiah.

Touching the nation of Israel, Paul says, "Concerning the gospel, they are enemies for your (Gentiles) sakes; but as touching the election, (God's original choice) they are beloved for the fathers' sakes; for the gifts and calling of God are without repentance.' That is, God originally chose them in the person of Abraham, and though they are now in unbelief, yet God has not cast them away; but as the Gentiles, before Christ came, did not believe God, yet now, through the very unbelief of the Jews, have been enabled to believe God and obtain mercy; so the Jews are now in unbelief, but will, through the history and facts of the Gentiles, be enabled also to believe God, when they see fulfilled, in the second advent of Christ, what the Gentiles. are now preaching to them. And what will this be, but life from the dead?

"O, the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out." D. W.

THIS IS NOT OUR REST.

Ir cannot be that earth is man's only abiding place; it cannot be that our life is a bubble cast up by the ocean of eternity to float a moment upon the wave, and then sink into darkness and nothingness. Else why is it, that the aspirations that leap like angels from the temple of our hearts, are for ever wandering abroad unsatisfied? Why is it, that the rainbow and the cloud come over us with a beauty that is not of earth, then pass away and leave us to muse upon their faded loveliness? Why is it, that the stars that hold