plishment." And this he says is true in a great many instances. Here, then, we have one instance, proved by Paul, 1 Cor. x. 11: "Now all these things happened unto them for ensainples: and they are written for our admonition, upon whom the ends of the world are come." This, then, does not hinder the end of the world.

now.

His next proof, page 17, is Psalms ii. 812; and then his reasoning is as follows: "This also is, manifestly, a part of the present economy of the world. It is to take place while there are 'kings' and 'judges of the earth;' while men exist in nations, as But this state of things has never yet been realized. The heathen, and the uttermost parts of the earth have never yet been subject to Christ, in the sense here intended. The kings and judges, as a body, have not yielded the homage required of them; they have not been wise, but in a few instances; they have not been instructed; they have not served the Lord, nor kissed the Son. Christ has not yet, in any respect, exercised his strong and full dominion in all the earth, overpowering whatever opposes his reign. The world must, therefore, yet continue to give time for the carrying out of this great branch of the plan of God. The end is not yet." If this is sound reasoning, then surely Í cannot understand reason. Must the heathen, kings and judges of the earth, be all subject to Christ, wise, instructed, pay hom

age, serve the Lord, kiss the Son, &c., before God can dash them to pieces? Surely, if they do this, God will not dash them to pieces; and this is the very reason why all worldly kingdoms are dashed to pieces,because Christ cannot take possession of his inheritance, cannot reign on earth, until he has destroyed the sinners out of it. Read the thirty-seventh Psalm, and the thirtyfourth verse in particular. When the kings and the wicked are cut off, then the righteous will inherit the earth. And that is, the end of Noah's earth, as the flood was the end of Adam's earth; and this is to be done by fire, as that was by water. 2 Peter iii. 7: "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." Where, then, has our author brought any proof that the kingdoms may not be dashed to pieces within two years. Presumptuous man! to "The end is not yet.'

say

He then quotes Psalm 1xxii. 11, 17: "All kings shall fall down before him; all nations shall serve him; all nations shall call him blessed." If this has not been already, it surely cannot be until after the resurrection; for tares and wheat must grow together until the harvest, and the harvest is the end of the world. But, says our author, "These things are to take place in the present world, while men exist as nations, while kings reign.

How ignorant this man must be of his Bible! Are there no nations and kings in the New Jerusalem and new earth? Are men annihilated after the resurrection? Let us see what God says about it. Rev. xxi. 24, 26: "And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it." "And they shall bring the glory and honor of the nations into it." And this in the New Jerusalem and eternal state. There are nations walking, and kings of the earth bringing their glory and honor into it. Here, then, will the seventy-second Psalm be literally fulfilled; but the end of the present world must come first. No proof yet.

แ

The next proof he brings is from Isa. ii. 4: "And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more." He is very careful not to mention the connection of the text, where the time is particularly mentioned when the "law shall go forth out of Zion, and the word of the Lord from Jerusalem." This was literally fulfilled at Jerusalem, at the time the gospel was first sent out to the Gentiles. Christ forbade his followers to use carnal weapons; and this was the law of the gospel; and all the true followers of Christ, who have walked in his

paths, have refused to learn war any more, both among Jews and Gentiles. "Nation shall not lift up sword against nation," does not mean the wicked nations of the earth; for Christ teaches, in the twenty-fourth of Matthew, that there will be wars and ruinors of wars to the end of the world. And Micah, iv. 5, where the same prophecy is given, says, "For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God forever and ever." And we are positively and distinctly taught, in Rev. xvi. 14-16, of the battle of the kings and the whole world, at the very time Christ will come. So here our author has failed of proving that the end of the world cannot come yet. What next will he bring?

The Jew, the Jew! Well, what of the Jew? "He that scattered Israel will gather him, and keep him, as a shepherd doth his flock." Jer. xxxi. 10. But who is Israel, after the Jewish dispensation ended? And if, as our author argues, it is yet to be fulfilled, then it is under the gospel dispensation, and Israel is the elect of God, both among Jew and Gentile; for they are all included in unbelief, that God might have mercy upon all. But who are the Israel now? Let Paul answer. Rom. ix. 6-8: "Not as though the word of God hath taken none effect. For they are not all Israel which are of Israel: neither, because they are the seed of Abraham, are they all

children but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed." Who, then, will be gathered, as the prophet Jeremiah has said? Let Caiaphas, the Jewish high-priest, answer. John xi. 52: "And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad." I say, he fails in one point; that is, to prove that the Jews are all to be converted. If he will prove this, I will pledge myself to prove universal salvation by the same rule; for we are told that "they shall bow down their back always." But even suppose they are all to be saved, then what rule have we to suppose that it is the Jews that live in one age, to the exclusion of every other age? Surely this would be all conjecture. See the prophet Isaiah, lxv. 15: "And ye shall leave your name for a curse unto my chosen for the Lord God shall slay thee, and call his servants by another And Paul tells us that he is not a Jew that is one outwardly; but he is a Jew that is one inwardly; circumcision is of the heart, &c. So we see that, when the fulness of the Gentiles be come in, then all the true Israel of God will be saved; for the Jew is no more nor less than a Gentile now; he can be saved with the Gentile, if he continues not in unbelief, but has no promise without the Gentile.

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