IV. Will there be any Millennium on the Earth before the Judgment? Is it a part of the Divine Plan that, under the Christian Economy the spiritual power of the Gospel shall be felt among all nations?

It must be confessed that the proof texts are very few, and the belief which has been almost universal in the Christian Church, rests on a foundation not very substantial. The Old Testament prophecies are full of glowing pictures of the Church in its triumphant state, under the Messianic reign of Christ. But it is not easy to interpret the symbolical language, or the poetical hyperboles; nor is it certain that the descriptions do not apply to the state of the redeemed in Heaven, rather than to the kingdom of Christ on Earth.

The passages in the New Testament, bearing directly on the question, are neither numerous nor decisive. But its general spirit warrants the expectation that true religion will spread among all nations. The command to preach the gospel in all the world, and the promise of Christ to be with his people always in the discharge of this duty, is an obscure intimation, at least, that their labor shall be attended with success. The declaration that the Gospel must be preached among all nations before the end can come, bears in the same direction.

The Saviour taught his disciples to pray "Thy kingdom come; Thy will be done on earth as it is in Heaven." Matt. vi: 10. It is a natural inference that if He made it the duty of Christians to offer this prayer, it is his purpose to fulfil the petition, at some future time. But the language gives no intimation of the period when this shall be done; whether on the earth, as it now is, or on the new earth, purified by a baptism of fire, and made the abode of the saints. Nor does it shed any light on the question whether the change shall be a gradual process, or be effected by a sudden and mighty agency. The Saviour, in predicting the ultimate results of his death, said, "I, if I be lifted up, will draw all men unto me." John 12: 32. This may mean that his salvation will be limited to no particular nation, but will draw man, as man, to feel its power. Or it may mean, that at some future period

in the world's history, all living men will be led to yield discipleship to Christ.

In Romans xi: 25, Paul says: "I would not that ye should be ignorant, brethren, that blindness in part has happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved." This language gives a glimpse at the great plan by which God designs to accomplish the salvation of the world. All Gentile nations are to be first converted; then his ancient people, the Jews, are to be recovered from apostasy, and Christ is to be worshipped among all people, from the river to the ends of the earth.

In Heb. viii: 11, the apostle applies a passage from the Old Testament to this same period of the recovery of the chosen people. "And they shall not teach every man his neighbor, and every man his brother, saying, know the Lord, for all shall know me, from the least to the greatest." This looks like a positive prediction of a coming millennial state, when the earth shall be filled with righteousness.

Two passages in the New Testament seem to teach explicitly that the influence of the Gospel is to spread gradually through the whole world. These are the parables of the mustard-seed, and the leaven; the former denoting the outward and visible progress of religion in the world; and the latter, the inward and assimilating power by which its spirit will renew a corrupt humanity. It is not easy to evade the direct force of these parables. Their meaning is simple and unquestioned. They teach that the Christian religion is to prevail on earth; not by any extraordinary interposition, as the personal advent of Christ, but by a gradual growth, extending from land to land, and nation to nation, and heart to heart, till the whole world is brought under its influence.

How can this view be reconciled with our third statement, that the world is not to be Christian at the second coming of Christ? We know of but one method. It is to suppose that subsequent to the general diffusion of the Gospel over the earth, a partial or general apostasy will take place, and irreligion will again for a short period overrun the world. Frequent intimations are given in the epistles of such an apostacy.

"Now the spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." I. Tim. iv: 1.

"This know, also, that in the last days perilous times shall come." Among other impending troubles the apostle specifies, "that many will have a form of godliness, but denying the power thereof." II. Tim. iii; 1.

"Knowing this first, that there shall come in the last days scoffers, walking after their own lusts." II. Peter, iii : 3.

"Beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude 17.

"Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition." II. Thess. ii: 3.

These intimations are not decisive, for it is not easy to give a definite sense to the term "last time." John, in alluding to the coming of Anti-christ, says: "He is already come, and therefore it is the last time." It is not safe to affirm, with too much positiveness, that the apostasy of the "last time will immediately precede the judgment.

But when we bring in the mysterious passage in Rev. xx., already alluded to, in connection with the results to which we have been led by other portions of the New Testament, it seems to give a connected and intelligible view of future events. Satan is to be bound, either for a thousand years, or for an indefinite period, of which this perfect number is a symbol. During his long imprisonment his power of deceiving men is taken away. With such a formidable obstacle removed, Christianity will naturally diffuse itself gradually through the entire world. Is it not probable that in this period the parables of the mustard-seed and the leaven are verified? and the prophecies, that all men shall be drawn to the cross, and all flesh shall know the Lord, find fulfilment? and the ingathering of the Gentiles, and the reclaiming of the Jews, are effected? and the petition in the Lord's Prayer, "Thy kingdom come" is accomplished?

But this state of holiness will not continue to the end. "The day of the Lord shall not come, except there come a falling away first." After Satan's long term of confinement, "he is to be loosed for a season, and go forth to deceive the nations." Is not this time of loosing coincident with the falling away which precedes the second advent of Christwith the general apostasy which the apostles predict, and the worldliness and irreligion which Jesus foretells? In the midst of this general carelessness and self-security, resembling that which prevailed before the flood, suddenly the trumpet sounds; the Saviour appears; the dead are raised; the living changed; the judgment set; the state of probation ends, and the eternal state begins.

Such is the conclusion to which we are led, after a patient examination of all the passages in the New Testament referring to the second coming of Christ. We can find no certain allusion to any future advent, except the advent to judgment; nor of any personal reign, unless it be on the renewed earth, after the Christian economy has closed. If there is to be a Millennium, corresponding to the glowing predictions of the Old Testament prophecies, and to the general expectations of the Christian Church, it must be a Spiritual Millennium, before Christ's second advent.

ARTICLE VII.-RECENT PUBLICATIONS.

BIBLICAL LITERATURE.

Reconstruction of Biblical Theories, or Biblical Science improved in its History, Chronology and Interpretation, &c. By LEICESTER AMBROSE SAWYER. Boston.

1862.

THIS is a book of 195 pages. The author having spent many years in the laborious study of the Scriptures, has at length given to the public the partial fruits of his researches, partly in revised translations of the Scriptural records, and partly in this work, in which he propounds his theories of interpreting them. Of his translations we have before spoken in this journal; we here notice the new work which he has issued regarding theories of Biblical interpretation. He styles his work, "Biblical Science Improved." We regret to say that we do not think his "improvements" will commend themselves as such to the judgment of the church generally, or of sound Biblical scholars. Without wishing to detract a particle from the honesty, the diligence, and the spirit of fearless inquiry which may characterize Mr. Sawyer, and his contributions to Biblical Science, we must express the most serious doubts whether that science or the interests of Christianity are receiving any benefit at his hands. Indeed, we confess that we think the publication of this book by a man professing to be a Christian minister, argues no ordinary boldness. Our readers shall have a specimen or two by which to judge for themselves.

The author vindicates Moses from being the author of books of which he thinks so poorly as the Pentateuch. "The first part of the Bible, from Genesis to the end of II. Kings, is a single work of the time of Ezra, and perhaps from his pen; but he transcribes portions of earlier works, all of which have perished. The style of the book, is not that of the Book of Ezra, which is a later composition, but of the time of Ezra. Its divisions are arbitrary, as well as the names assigned them, and some of them injudicious."

Vol. xxviii.-10.